Pope of Rome in any one particular that constituteth him such an officer was once instituted by Christ I shall farther attend unto his Reason for his Authority from that of the High-Priests among the Jewes which was not lost as to it's continuance in the family of Aaron notwithstanding the miscarriage of some individuall Person vested therewithall In the close of the Chapter he reassumes his charge of my renouncing my owne Ordination which with great confidence and without the least scruple he had asserted in his Answer of that assersion he now pretends to give the Reasons whereof the first is this 1. The world lookes on him as an Independent of the highest note therefore he hath renounced his ordination and therefore I dare to say so So much for that reason I understand neither the Logick nor morality of this first Reason 2. He knowes from good hands that some of the Brethren have renounced their Ordination therefore he durst say positively that I have renounced mine Prov. 12. 18. 3. He hath heard that I disswaded others from their ordination and therefore he durst say I renownced my owne and yet I suppose he may possibly disswade some from Episcopall Ordination but I know it not no more than he knowes what he affirmes of me which is false 4. He concludes from the principles in my book of Schisme because I said that to insist upon a succession of ordination from Anti-Christ and the Beast of Rome would if I mistake not keep up in this particular what God would have pulled down therefore I renounced my ordination when he knowes that I avowed the validity of ordination on another account 5. If all this will not doe he tels me of something that was said at a publique meeting at dinner it seemes with the Canons of Chhist-Church viz that I vallued not my ordination by the Bishop of Oxford any more than a crum upon my trencher which words whether ever they were spoken or no or to what purpose or in reference to what Ordination I meane of the two orders or in what sense or with what limitation or as part of what discourse or in comparison of what else or whither solely in refference to the Roman succession in which sense I will have nothing to doe with it I know not at all nor will concerne my selfe to enquire being greatly ashamed to find men professing the Religion of Jesus Christ so farre forgetfull of all common Rules of civility and principles of humane society as to insist upon such vaine groundlesse reports as the Foundations of accusations against their Brethren nor doe I believe that any one of the Reverend Persons quoted will owne this information although I shall not concerne my selfe to make enquiry into their memories concerning any such passage or discourse Much reliefe for the future against these and the like mistakes may be afforded from an easy observation of the different senses wherein the terme of Ordination is often used it is one thing when it is taken largely for the whole appointment of a man to the ministry in which sense I desire our Authour to consider what is written by Beza among Reformed and Gerhard among the Lutheran Divines to omit innumerable others another thing when taken for the imposition of hand whither by Bishops or Presbyters concerning which single Act both as to its order efficacy I have sufficiently delivered my judgment if he be pleased to take notice of it I feare indeed that when men speak of an ordained ministry which in its true and proper sense I shall with them contend for they often relate only to that solemnity restraining the authoritative making of ministers singly thereunto contrary to the intention and meaning of that expression in Scripture antiquity and the best reformed Divines both Calvinists and Lutherans and yet it is not imaginable how some men prevaile by the noise and sound of that Word upon the prejudiced minds of partiall unstudied men A litle time may farther manifest if it be not sufficiently done already that another account is given of this matter by Clemens Tertullian Cyprian Origen Justin Martyr and generally all the first writers of Christians besides the Counsels of old late with innumerable Protestant Authors of the best note to the same purpose This I say is the ground of this mistake whereas sundry things concurre to the calling of Ministers as it belongs to the Church of God the ground and pillar of truth the spouse of Christ Psal. 45. and mother of the family or she that tarryeth at home Psal. 68. unto whom all ministers are stewards 1 Cor. 4. 1. even in that house of God 1 Tim. 3. 15. and sundry qualifications are indispensably previously required in the persons to be called overlooking the necessity of the qualifications required and omitting the duty and authority of the Church Acts 1. 15. Acts 6. 2. 13. 2. 14. 22. the Act of them who are not the whole Church Ephes. 4. 11 12. but only a part of it 1 Cor. 3. 21. 2 Cor. 1. 24. 1 Pet. 5. 3. as to ministry consisting in the approbation and solemne confirmation of what is supposed to go before hath in some mens language gotten the name of ordination and an interpretation of that name to such an extent as to enwrap in it all that is indispensably necessary to the constitution or making of ministers so that where that is obtained in what order soever or by whom soever administred who have first obtained it themselves there is a lawfull and sufficient calling to the ministry Indeed I know no errour about the institutions of Christ attended with more pernitious consequences to the Church of God then this should it be practised according to the force of the principle its selfe Suppose six eight or ten men who have themselves been formerly ordained but now perhaps not by any ecclesiasticall censure but by an act of the civill magistrate are put out of their places for notorious ignorance and scandall should concurre and ordaine an hundred ignorant and wicked persons like themselves to be ministers must they not on this Principle be all accounted ministers of Christ and to be invested with all ministeriall power and so be enabled to propagate their kind to the end of the world and indeed why should not this be granted seeing the whole bulke of the papall ordination is contended for as valid whereas it is notoriously knowne that sundry Bishops among them who perhaps received their own ordination as the reward of a whore being persons of vitious lives and utterly ignorant of the Gospell did sustaine their pompe and sloth by selling holy orders as they called them to the scum and refuse of men but of these things more in their proper place Take then Reader the substance of this chapter in this briefe recapitulation 1. He denies our Churches to be true Churches and our Ministers true Ministers 2. He hath renounced his owne ordination 3. When some
Messengers sent out of a set and combined Association from neighbour churches They do not herein Dissent from me For the two Churches of Antioch and Jerusalem were too farre remote to stand in a set or combined Association and therefore they may well deny it to be a Formall Synod according to the Forme of Synods now in use in Presbyteriall Churches But that that assembly had the true matter and forme of a just Synod As I do believe it so I do not see that my Brethren deny it For the efficient cause of the Synod the Church of Antioch sent messengers and the Church of Jerusalem whose officers were sent unto they freely gave them a meeting and the Church with them For the matter of the Synod they had the Messengers officers and Brethren of both Churches met together in the Name of Christ It is not necessary to the being of a Synod the convention of the Messengers and members of many Churches The convention of two Churches by themselves or messengers may make a Synod If the convention of one Church may make a Synagogue why may not the convention of two churches make a Synod The forme of a Synod they had in Arguing and disputing the case in hand and freely giving in their Judgments from scripture grounds and at length determining the whole cause with the Joynt consent of the Apostles Elders and Brethren and Publishing the same by letters and messengers to all the churches whom it concerned The establishment of Peace and Truth in the churches was the end of this Synod as it ought to be the end of all It is true here was a consultation in that the church of Antioch sent for counsell and the Apostles and Elders met to consult and consider of the matter But consultation was but one Act of the Assembly many other Formall Acts of a Synod they put forth besides which have been specified The Apostles though they did put forth some Acts of their Apostolicall Power in helping to cleare the Truth by explayning obscure Scriptures and in Ratifying the conclusion with some greater Plerophory of the mind of the Holy Ghost yet in Putting such things to Argumentation and Disputation and allowing Elders and Brethren liberty of Putting in their votes and determining and publishing the sentence in the Name and with the common consent of all herein they Acted as Ordinary Elders and messengers of churches might and ought to do The Notes of about Ten Passages in the Way wherein our Reverend Brethren in England or some of them say they could not fully close with them without Affixing an Asterisk to them If I knew where the Pinch of the Difficulty lay I would Addresse my selfe to give them fuller satisfaction either by condescending to them or giving them just Reason why I could not Meane while I have learned through Grace not to fall out with my Brethren for greater differences in judgment then those be That which is added in the third Columne that they are offended and as you call it Angry with you for that you call for a fuller Declaration of themselves for that themselves can best give you an Account for 1. It may be they think it needlesse to Publish further declaratioÌ„s because over above the former Declarations there have been since published three or foure Pithy Pregnant Declarations of the same Argument as Mr Hookers surv Mr Nortons Answer to Apollonius the Synod at Cambridge the Defence of the Answer to the nine Questions 2. It may be they feare If they should publish more declarations in this case It would Adde rather more Fewell to contention then Prevaile with the Spirits of men contrary minded to Receive satisfaction CHAP. 9. Touching the 20th Contradiction and 21. The 20th Contradiction is thus Expressed 20. It is generally asserted by them that one Church hath not Power to Censure another 20. A Synod hath Power to Determine to withdraw Communion from them if they cannot heale them Keyes pag. 24. 20. The sentence of non Communion denounced against whole Churches Apolog. Narrat p. 18 19. If a Sentence denounced it is a Censure Answer To withdraw Communion from a church is no more an Act of Power over a church then it was to Joyne in Communion with them Communion and non-Communion are Acts of the same power both of them Acts of priviledge or liberty And if withdrawing Communion be not an Act of censure then to determine so to withdraw is no Act of an higher Nature Though a Censure is a sentence denounced yet every sentence denounced is not a Censure unlesse it be Denounced by an higher power then that of equalls When the Ten Tribes denounced their Rejection of service to David's House 1 Kings 12. 16. It was not a censure more then theirs who solemnely Rejected the Rule of Christ we will not have this man to Rule over us Luk. 19. 14. The last Contradiction is declared thus 21. We Say Instituted worship and Ordinances do not flow immediatly from spirituall union and Relation to Christ and his members c. Def. of 9. Pos. pag. 76. He must come at them in a right Order to wâ—t in Fellowship of the Church Surv. pag. 2. 21. Then it followeth that Hearing the word Preached Singing of Psalmes and Baptisme belong not to any but such as are members of a Particular Congregation And yet they say Ordinarily hearing it no signe of a Church member Surv. part 1. pag. 18. 21. A Person hath his first Right to the Sacrament and so to other Ordinances because He hath an Interest in the Covenant of the Gospell Surv. part 1. pag. 65. Answer Here is no semblance of Contradiction Mr Hooker Surv. saith a Person hath his first Right to a Sacrament because he hath an interest in the covenant of the Gospell The defence saith he hath not immediate Right till he be a member of a Particular Congregation And so saith the Survey too in the Place Alledged If Immediate Right and first Right were all one there were some colour for the Exception but it is farre otherwise in having Christ we have a first Right to all things but not an Immediate Right but in Gods way But neither hence will it follow that Instituted Ordinances as hearing the word Singing of Psalmes belong to none but to members of a Particular Congregation For though they be given to such firstly and Immediately yet for their sakes to all that come in amongst them The Childrens Table and the Provisions thereof is first Allowed to the Children of the Family yet in a Bountifull House-keepers Family such part of the Proâ—â—sions may be Allowed to strangers as they may be fit to partake in FINIS Vid. Gerard loc. Com. de Minist. Ecclesiast Sect. 11. 12.
A DEFENCE Of Mr. JOHN COTTON From the imputation of SELFE CONTRADICTION charged on him by Mr. DAN CAVVDREY Written by himselfe not long before his death Whereunto is prefixed an Answer to a late Treatise of the said Mr. CAVVDREY about the nature of SCHISME BY JOHN OWEN D D {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tit. 1. 7. OXFORD Printed by H HALL for T. ROBINSON 1658. CHRISTIAN READER I have not much to say unto thee concerning the insuing Treatise it will speake for it selfe with all impartiall men much lesse shall I insist on the commendation of it's Authour who also being dead {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and will be so I am perswaded whilest Christ hath a Church upon the Earth The Treatise it selfe was written sundry yeeres agoe immediately upon the publishing of Mr Cawdryes Accusation against him I shall not need to give an account whence it hath been that it saw the light no sooner it may suffice that in mine own behalfe and of others I doe acknowledge that in the doing of sundry things seeming of more importance this ought not to have been omitted The judgment of the Authour approving of this vindication of himselfe as necessary considering the place he held in the Church of God should have been a rule unto us for the performance of that duty which is owing to his worth and piety in doing and suffering for the Truth of God It is now about 7 months agoe since it came into my hands and since I ingaged my selfe into the publication of it my not immediate proceeding therein being sharply rebuked by a fresh charge upon my selfe from that hand under which this worthy Person so farre suffered as to be necessitated to the ensuing defensative I have here discharged that ingagement The Author of the charge against him in his Epistle to that against me tel's his Reader that it is thought that it was intended by another and now promised by my selfe to be published to cast a Slurre upon him so are our intentions judged so our wayes by thoughts and reports Why a Vindication of Mr Cotton should cast a slurre upon Mr Cawdry I know not Is he concern'd in Spirit or Reputation in the Acquitment of an holy reverend Person now at rest with Christ from imputations of inconstancie and selfe contradiction Is there not roome enough in the world to beare the good names of Mr Cotton and Mr Cawdry but that if one be vindicated the other must be slurred He shall find now by experience what assistance he found from him who loved him to beare his charge and to repell it without any such reflection on his Accuser as might savour of an intention to slurre him mala mens malus animus the measure that men feare from others they have commonly meted out unto them before hand He wishes those that intend to rake in the ashes of the dead to consider whether they shall deserve any thankes for their labour How the covering of the dead with their own comely garments comes to be a raking into their ashes I know not His name is alive though he be dead It was that not his person that was attempted to be wounded by the charge against him to powre forth that balme for it 's healing now he is dead which himselfe provided whilest he was alive without adding or diminishing one syllable is no rakeing into his ashes and I hope the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Reverend Authour will not allow him to be offended that this friendly office is performed to a dead Brother to publish this his defence of his own innocency written in obedience to a prime dictate of the law of Nature against the wrong which was not done him in secret But the intendment of this prefatory discourse being my own concernment in reference to a late tract of Mr Cawdries bearing in it's Title and Superscription a vindication from my unjust clamours and false aspersions I shall not detaine the Reader with any farther discourse of that which he will find fully debated in the insuing Treatise it selfe but immediately addresse my selfe to that which is my present peculiar designe By what wayes and meanes the difference betwixt us is come to that issue wherein now it stands stated in the expressions before mentioned I shall not need to repeat Who first let out those waters of strife who hath filled their streames with bitternesse clamour false aspersions is left to the judgment of all that feare the Lord who shall have occasion at any time to reflect upon those discourses How ever it is come to passe I must acknowledge that the state of the Controversy betweene us is now degenerated into such an uselesse strife of words as that I dare publickly owne engagemēts into studies of so much more importance unto the interest of truth Piety and literature as that I cannot with peace in my own retirements be much farther conversant therein Only whereas I am not in the least convinced that Mr Cawdry hath given satisfaction to my former Expostulations about the injuries done me in his other Treatise and hath evidently added to the number and weight of them in this I could not but lay hold of this opportunity given by my discharging a former promise once more to remind him of some miscarriages exceedingly unbecomeing his profession and calling which I shall doe in a briefe review of his Epistle and Treatise Upon the consideration whereof without charging him or his way with schisme in great letters on the Title-page of this book I doubt not but it will appear that the guilt of the crime he falsly unjustly uncharitably chargeth upon others may be laid more equitably at his own door and that the shortnesse of the covering to hide themselves used by him and others from the inquisition made after them for schisme upon their own principles will not be supplyed by such outcryes as those he is pleased to use after them who are least of all men concerned in the matter under contest there being no solid medium whereby they may be impleaded And in this discourse I shall as I suppose put an end to my engagement in this controversy I know no man whose patience will inable him to abide alwayes in the consideration of things to so little purpose were it not that men beare themselves on high by resting on the partiall adherence of many to their dictates it were impossible they should reape any contentment in their retirements from such a management of Controversies as this Independency is a great schisme it hath made all the divisions amongst us Brownists Anabaptists and all sectaries are Independents they deny our Ministers and Churches they seperate from us all errors come from among them this I have been told and that I have heard is the summe of this Treatise who they are of whom he speakes how they came into such a possession of all Church state in England
setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the daies wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their owne personality that is cease to be Men or at least those are these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit that without the least contending about other waies of Expression So far there with much more to the purpose in the very place of my book of Schisme referred to by this Author I affirme as the head of what I assert that by the indwelling of the spirit Christ personall and his Church do become one Christ mysticall 1 Cor. 12. 12. The very expression insisted on by him in my former Treatise and so you have an issue of this selfe-Contradiction concerning which though reports be urged for some other things Mr Cawdry might have said what Lucian doth of his true History {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us then consider the 4th which is thus Placed 1. In extraordinary cases every one that undertakes to preach the Gospell must have an immediate Call from God pag. 28. 2. Yet required no more of before but Gifâ—s Consent of the People which are ordinary and mediate Calls p. 15. neither is here any need or use of an immediate Call pag. 53 3. To assure a man that he is extraordily called he gives 3 wayes 1 Immediate revelation 2 Concurrence of Scripture rule 3 Some outward acts of Providence The two last whereof are mediate Calls pag. 30. All that is here remarked and Cast into 3 Columnes I know not well why is taken out of that one Treatise of the duty of Pastours People And could I give my selfe the least Assurance that any one would so farre concerne himselfe in this Charge as to Consult the Places from whence the words are Pretended to be taken to see whether there be any thing in them to answer the cry that is made I should spare my selfe the labour of adding any one syllable towards their vindication and might most safely so doe there being not the least colour of opposition betweene the things spoken of In briefe Extraordinary Cases are not all of one sort and nature in some an extraordinary call may be required in some not Extraordinary calls are not all of one kind and nature neither some may be immediate from God in the wayes there by me described some calls may be said to be extraordinary because they doe in some things come short of or goe beyond the ordinnary rule that ought to be observed in well Constituted Churches Againe concurrence of Scripture rules and acts of outward Providence may be such sometimes as are suited to an ordinary sometimes to an extraordinary Call All which are at large unfolded in the Places directed unto by our Authour and all laid in their owne order without the least shadow of Contradiction But it may sometimes be said of good men as the Satyristsaid of evill Women fortem animum praestant rebus quas turpiter audent Goe we to the next 1. The Church Government from which I desire not to wander is the Presbyteriall 2. He now is ingaged in the independent way 3. Is setled in that way which he is ready to maintain and knows it will be found his rejoycing in the day of the Lord Jesus Hinc mihi sola malilabes This is that inexpiable crime that I labour under an account of this whole businesse I have given in my Review So that I shall not here trouble the Reader with a repetition of what he is so litle concerned in I shall only adde that whereas I suppose Mr Cawdrey did subscribe unto the 39 Articles at his Ordination were it of any concernement to the Church of God or the interest of truth or were it a Comely and a Christian part to engage in such a worke I could manifest Contradictions between what he then solemnly subscribed to and what he hath since written and Preached manyfold above what he is able to draw out of this alteration of my Judgment Be it here then declared that whereas I sometimes apprehended the Presbyterial Synodicall Government of Churches to have been fit to be received and walked in then when I knew not but that it answered those principles which I had taken up upon my best enquiry into the word of God I now professe my selfe to be satisfied that I was then under a mistake and that I doe now own and have for many yeares lived in the way and practice of that called Congregationall And for this Alteration of Judgment of all men I feare least a Charge from them or any of them whom within a few yeares we saw reading the service book in their surplices c against which things they doe now inveigh and declame What influence the perusall of Mr Cotton's Booke of the Keyes had on my thoughts in this businesse I have formerly declared The answer to it I suppose that written by himselfe is now recommended to me by this Authour as that which would have perhaps prevented my Change But I must needs tell him that as I have perused that book many yeares agoe without the Effect intimated so they must be things written with an other frame of spirit evidence of truth and manner of reasoning then any I can find in that booke that are likely for the future to lay hold upon my Reason and understanding Of my settlement in my present Perswasion I have not only given him an account formerly but with all Christian Courtesy tendred my selfe in a readinesse Personally to meet him to give him the proofes and reasons of my my perswasions which he is pleased to decline returne in way of answer That I Complemented him after the mode of the times when no such thing was intended And therefore my words of desiring liberty to waite upon him are expressed but the end and purpose for which it was desired are concealed in an c. But he addes another instance Men ought not to cut theÌ„selves from the communion of the Church to rent the body of Christ and breake the sacred bond of Charity Duty 1. 48. 2 He sayes separation is no Schisme nor Schisme any breach of Charity pag. 48. 49. There is not one word in either of those cautions that I do not still
me denyed that it was denyed by me he cannot prove but that the contrary was proved by me is evident to all impartiall men that have Considered my Treatise although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended namely as to seperate from the ordinances of the Lord's supper their disorder and division about and in it's Administration are reproved not their separation from it only on that supposition made I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party whom he condemnes of schisme for not administring the Lord's supper to all the Congregation with whom they pray and preach I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England and Scotland are here cast into the same condition of Schismaticks with the Independents And the truth is I am not yet without hopes of seeing a faire coalescency in love and Church Communion between the reforming Presbyterians and Independents though for it they shall with some suffer under the unjust imputatation of schisme But it is incredible to think whithermen will suffer themselves to be carried studio partium and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hence have we the strange notions of this Authour about Schisme decaies in Grace are Schisme and errours in the Faith are Schisme and Schisme and Apostacy are things of the same kind differing only in degree because the one leades to the other as one sinne of one kind doth often to another drunkennesse to whoredome and envy and malice to lying that differences about civile matters like that of Paul and Barnabas are schisme and this by one blaming me for a departure from the sense of antiquity unto which these insinuations are so many monsters Let us then proceed That Acts 14. 4. Acts 19. 9 18 are pertinently used to discover prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose I suppose our Authour on second consideration will not affirme I understand not the sense of this Argument the multitude of the city was divided and part held with the Jewes and part with the Apostle therefore Schisme in a Gospell Church state is not only a division in a Church or that it is a separation into new Churches or that it is something more than the breach of the Union appointed by Christ in an instituted Church much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes an account whereof is given us Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it 's ecclesiasticall sense extends it selfe any further than differences divisions separations in a Church and that a particular Church I find not and doe once more desire our Authour that if he be otherwise minded to spare such another trouble to our selves and others as that wherein we are now engaged he would assigne me some time and place to attend him for the clearing of the truth between us Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention nor are those places interpreted of any such thing by any Expositors new or old that ever I yet saw nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason But now by our Authour Schisme and Apostacy are made things of on kind differing only in degrees pag. 107. so confounding Schisme and heresy contrary to the Constant sense of all antiquity Act. 20. 30. The Apostle speakes of men speaking perverse things to draw away Disciples that is teaching them false doctrines contrary to the truths wherein they had been by him instructed in his Revealing unto them the whole counsell of God vers. 27. This by the Antients is called heresie and is contradistinguished unto Schisme by them constantly So Austin an 100 times To draw men from the Church by drawing them into pernitious errours false doctrine being the cause of their falling off is not schisme nor so called in Scripture nor by any of the Antients that ever yet I observed That the designe of the Apostle in the Epistle to the Hebrewes is to preserve and keep them from Apostasie unto Judaisme besides that it is attested by a cloud of witnesses is to evident from the thing it selfe to be denyed chapt. 10. 25 he warnes them of a common entrance into that fearfull condition which he describes vers. 26 their neglect of the Christian Assemblies was the doore of their Apostacy to Judaisme what is this to schisme would we charge a man with that crime whom we saw neglecting our assemblies and likely to fall into Judaisme are there not more forceable considerations to deale with him upon and doth not the Apostle make use of them Jude 19 hath been so farre spoken unto already that it may not fairely be insisted on againe Parvas habet spes Troja sitables habet In the entrance of the fifth Chapter he takes advantage from my question p. 147. who told him that raising causelesse differences in a Church and then separating from it is not in my judgment schisme when the first part of the assertion included in that interrogation expresseth the formal nature of Schisme which is not destroyed nor can any man be exonerated of it's guilt by the subsequent crime of separation whereby it is aggravated 1 Joh. 2. 19 is againe mentioned to this purpose of schism to as little purpose so also is Heb. 10. 25 both places treat of Apostates who are charged and blamed under other termes than that of Schisme There is in such departures as in every division whatever of that which was in Union somewhat of the generall nature of schisme but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense is not included in them In his following discourse he renewes his former Charges of denying their ordinances and ministry of separating from them and the like as to the former part of this Charge I have spoken in the entrance of this discourse for the latter of separating from them I say we have no more separated from them then they have from us our right to the celebration of the ordinances of God's worship according to the light we have received from him is in this nation as good as theirs and our plea from the Gospell we are ready to maintaine against them according as we shall at any time be called thereunto If any of our judgment deny them to be Churches I doubt not but he knowes who comes not behind in returnall of Charges on our Churches Doth the Reverend Authour thinke or imagine that we have not in our owne judgment more reason to deny their
Churches and to charge them with Schisme though we doe neither then they have to charge us therewith and to deny our Churches can any thing be more fondly Pretended than that he hath proved that we have separated from them upon which pag. 105 he requires the performance of my promise to retreat from the state wherein I stand upon the establishment of such proofe Hath he proved the due administration of Ordinances amongst them whom he pleads for Hath he proved any Church Union betweene them as such and us hath hath he proved as to have broken that Union what will not selfe-fulnesse and prejudice put men upon How came they into the sole possession of all Church state in England so that who ever is not of them and with them must be charged to have separated from them Mr Cawdrey sayes indeed that the Episcopall men and they agree in substantialls and differ only in circumstantials but that they and we differ in substantials but let him know they admit not of his compliances they say he is a Schismatick and that all his party are so also let him answer their Charge solidly upon his owne principles and not thinke to owne that which he hath the weakest claime imaginable unto and was never yet in possession of We deny that since the Gospell came into England the Presbyterian Government as by them stated was ever set up in England but in the wils of a party of men so that here as yet unlesse as it lyes in particular Congregations where our right is as good as theirs none have separated from it that I know of though many cannot consent unto it The first Ages we plead ours the following were unquestionably Episcopall In the beginning of Chapter the 6 he attempts to disprove my assertion that the Union of the Church Catholick visible which consists in the professing of the saving doctrine of the Gospell c is broken only by Apostacy to this end he confounds Apostacy and Schisme affirming them only to differ in degrees which is a new notion unknowen to Antiquity and contrary to all sound Reason by the instances he produceth to this purpose he endeavours to prove that there are things which break this union whereby this union is not broken whilst a man continues a member of that church which he is by virtue of the union thereof and his interest therein by no act doth he or can he break that union The partiall breach of that union which consists in the profession of the truth is error and heresy and not Schisme Our Author abounds here in new notions which might easily be discovered to be as fond as new were it worth while to consider them of which in briefe before Only I wonder why giving way to such thoughts as these he should speak of men with contempt under the name of Notionists as he doth of Dr Du Moulin but the truth is the Doctor hath provoked him and were it not for some considerations that are obvious to me I should almost wounder why this Author should sharpen his leasure and zeale against me who scarse ever publickly touched the grounds and foundations of that Cause which he hath so passionately espoused and pase by him who both in Latine and English hath laid his Axe to the very Root of it upon principles sufficiently destructive to it and so apprehended by the best learned in our Authors way that ever these nations brought forth but as I said Reasons lye at hand why it was more necessary to give me this opposition which yet hath not altered my Resolution of handling this controversy in another manner when I meet with another manner of Adversary Pag. 110. He fixes on the examination of a particular passage about the disciples of John mentioned Acts 19. 2. of whom I affirmed that it is probable they were rather ignorant of the miraculous dispensations of the Holy Ghost then of the person of the Holy Ghost alledging to the contrary that the words are more plaine and full then to be so cluded and that for ought appeares John did not baptize into the name of the Holy Ghost I hope the Author doth not so much dwell at home as to suppose this to be a new notion of mine who almost of late in their criticall notes have not either at least considered it or confirmed it neither is the question into whose name they were expressely baptized but in what doctrine they were instructed He knowes who denies that they were at all actually baptized before they were baptized by Paul Nor ought it to be granted without better proofe then any as yet hath been produced that any of the Saints under the old Testament were ignorant of the being of the Holy Ghost neither do the words require the sense by him insisted on {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do no more evince the person of the Holy Ghost to be included in them then in those other Joh. 7. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the latter in the proper sense He will not contend for nor can therefore the expression being uniforme reasonably for the latter Speaking of men openly and notoriously wicked and denying them to be members of any Church whatever he bids me answer his arguments to the contrary from the 1 Cor. 5. 7. 2 Thes. 13. 17. and I cannot but desire him that he would impose that task on them that have nothing else to do for my owne part I shall not intangle my selfe with things to so little purpose Having promised my Reader to attend only to that which looks toward the merit of the cause I must crave his pardon that I have not been able to make good my resolution meeting with so little or nothing at all which is to that purpose I find my selfe entangled in the old diversions that we are now plentifully accustomed unto but yet I shall endeavour to recompence this losse by putting a speedy period to this whole trouble despairing of being able to tender him any other satisfaction whilst I dwell on this discourse In the meane time to obviate all strife of words if it be possible for the future I shall grant this Reverend Author that in the generall large notion of Schisme which his opposition to that insisted on by me hath put him upon I will not deny but that He and I are both Schismaticks and any thing else shall be so that he would have to be so rather then to be engaged in this contest any farther In this sense he affirmes that there was a Schisme between Paul and Barnabas and so one of them at least was a Schismatick as also he affirmes the same of 2 lesser men though great in their generation Chrysostome and Epiphanius so error and heresy if he please shall be Schisme from the Catholick Church and scandall of life shall be Schisme And his argument shall be true that schisme is a breach of union in a Church of Christs
the Ordering of Church Affaires which may be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Potestas a Power which many times in Common speech goeth under the Name of Rule or Authority But in proper speech It is indeed a Priviledge or liberty an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Power rather then Authority It is a common speech usuall amongst our best Divines That the Government of the Church is mixt of a Monarchy an Aristocracy and a Democracy In regard of Christ the Head the Government of the Church is Soveraigne and Monarchicall In regard of the Rule by the Presbytery it is Stewardly and Aristocraticall In Regard of the Peoples Power in Elections and censures It is Democraticall Chap. 3. Touching the sixth Contradiction The sixth Contradiction is thus Presented 6. Examination is one of the highest Acts of Rule and therefore cannot be performed but by some Rulers Keyes pag. 16. The Church cannot Excommunicate the whole Presbytery because they have not received frō Christ an office of Rule without their officers ibid. No Act of the Peoples power doth properly bind unlesse the Authority of the Presbytery Joyne with it Ibid. pag. 36. 6. If all their officers were found Culpable either in Hereticall Doctrine Or in scandalous Crimes the Church hath lawfull Authority to proceed against them all The Way pag. 45. In case of offence given by an Elder or the whole Eldership together the Church hath Authority to require satisfaction and if they give it not to Proceed to Censure Ibid. page 101. 6. Excommunication is not an Act of the Power of office but of judgment Nor an Act of highest Rule but of supreame Judgment seated in the Fraternity Surv. part 3. pag. 45. As a Church of Brethren can not proceed to any publick Censure without the Elders so nor the Elders without concurrence of the People Preface to the Keyes pag. 4. Answer 1. Here is indeede a Discrepance in Expressions between the Way and the Keyes But it was not my Act that any such Discrepance should have been extant The truth is That many yeares agoe and some yeares before the suppressing of the Bishops in England I was seriously moved by some of our Brethren and fellow Elders here to Draw up an Historicall Narration of our Church-way together with some familiar grounds of the same briefly In short time as God Helped I dispatched it which when our brethren had perused I saw they did not close with it Yet a Brother going for England got some where a Copy of it and Presented it to some of the Congregationall way there and I afterwards heard that neither did they close with it and in particular not with that Passage which is here recited as a part of the Contradiction Which since appeareth more openly by the Asterisk put upon that Passage and upon sundry other in the Book But before I saw that and had only heard That they did not fully Accord I hoped it had met with a timely suppression rather then an impression for I heard no more of it for two or three yeares after Meane while perceiving That one maine Point of Dissatisfaction was the Authority given to the Fraternity I considered more seriously and Distinctly of the whole Power of the Keyes and expressed my Apprehensions in that Treatise of the Keyes which our brethren here did well Accept and so did the brethren of like Judgment in England and some of them were pleased to Attest it with the Preface which is now extant before it yea I have heard as well as some other of our Brethren here by some letters from England that Reverend Mr Rutherford who was a great Part of the Assembly at Westminster offered to the Dissenting brethren That if they would come up to the Treatise of the Keyes themselves would meet them there But this was sundry yeares after the Treatise of the way had been finished and carried to England and as I hoped suppressed But it seemeth some Brother there having got a Copy of it being zealous of the Authority of the Fraternity and Perceiving that their Authority was not so fully Acknowledged in the Keyes as in the Way He caused his Copy of the Way which was indeed abrupt in the entrance and imperfect otherwise to be Published in Print which when I saw It troubled me not a little as knowing That the Discrepant Expressions in the one and in the other might trouble friends and give Advantage to Adversaries Afterwards Mr Hooker coming downe from Connectiquol to consult with the Elders here about his Book He pleaded seriously for the Placing of all Church power primitively in the Body of the Church and also for their Judiciary Power of Censure over the Presbytery suitable to what I had delivered in the Way Now though I cannot say that his Reasons did prevaile with me to lter the Placing of the First Subject of the Power of the Keyes from what I had delivered in the Treatise of the Keyes yet Perceiving that some mens Judgments did more Adhere as to his Judgment so to the former course of the Way others to that of the Keyes I suffered both to stand as they did especially seeing I could not help it the Book of the Way being published without my Consent and both the Way and the Keyes being disperst into many hands past my Revoking and Refuted by some So that if the Replyer find some Discrepancy in one of these bookes from the other Let him know that the Doctrine of the Way in such few Points wherein it differeth from the Keyes was not then mine when the Keyes were published much lesse when the Way was published which was many yeares after though it had been penned many yeares before And yet take all the Discrepancyes and weigh them I will not say with Candour but with Rigour and I do not yet remember nor can I yet find any of them but they lye rather in Difference of Logicall Notion then in Doctrine of Divinity or Church Practise as I said before Answer 2. This further let me Acquaint both the Replyer and the Reader withall that sometimes there hath growne a Question amongst us whether all Excommunication be an Act of Officiaria Potestas or not some Honoraria only If of Officiaria It cannot be Dispensed by the Brethren only as the first Columne hath it If of Honoraria It may and so the second Columne hath it and then the Contradiction is not ejusdem Neither is this Censure dispensed by the brethren as I conceive one of the highest Acts of Rule which is to deliver unto Satan 1 Cor. 5. 5. but Reacheth only to cast their Elders out of Administration of office to them and out of Church Communion with them The Truth is Ego libenter in eorum me numero esse Profiteor qui proficiendo Scribunt Scribendo proficiunt which gave me occasion to Adde the third Answer given above to the first Contradiction Some things in the
institution therefore in that which is so only by call not to any end of joynt worship as such of any union that which consists in the profession of the saving truths of the Gospell and so there may be a schisme in the Catholick Church and so those Presbyterians that reforme their Congregations and do not administer the sacraments to all promiscuously shall be guilty of Schime and indeed as to me what else he pleaseth for my inquiry concernes only the precise limited nature of Schisme in its evangelically ecclesiasticall sense Neither shall I at present alloting very few houres to the dispatch of this businesse which yet I judge more then it deserves consider the scattered ensuing passages about Ordination Church Government number of Elders and the like which all men know not at all to belong unto the maine controversy which was by me undertaken and that they were against all lawes of disputation plucked violently into this contest by our Reverend Author One thing I cannot passe by and it will upon the matter put a close to what I shall at present offer to this Treatise having said that Christ hath given no direction for the performance of any duty of worship of soveraigne institution but only in them and by them meaning particular Churches he answers that if I would imply that a Minister in or of a Particular Church may performe those ordinances without those congregations he contradicts himselfe for saying a particular Church is the seate of all ordinances but why so I pray may not a particular Church be the seat of all ordinances subjectively and yet others be the object of them or of some of them but saith he if he meane those ordinances of worship are to be performed only by a minister of a particular congregation what shall become of the people I suppose they shall be instructed and built up according to the mind of Christ and what would people desire more But whereas he had before said that I denyed a Minister to be a Minister to more then his own Church and I had asked him who told him so adding that explication of my judgment that for so much as men are appointed the objects of the dispensation of the word I grant a Minister in the dispensation of it to act ministerially towards not only the members of the Catholick Church but the visible members of the world also in contradistinction thereunto he now tells me a story of passages between the learned Dr Wallis and my selfe about his question in the Vespers 1654. namely that as to that question An potestas ministri Evangelici ad unius tantum ecclesiae particularis membra extendatur I said that Dr Wallis had brought me a challenge and that If I did dispute on that question I must dispute ex animo although I grant that a Minister as a Minister may preach the word to more then those of his owne congregation yet knowing the sense wherein the learned Dr VVallis maintained that question it is not impossible but I might say if I did dispute I must do it ex animo for his bringing me a challenge I do not know that either he did so or that I put that interpretation on what he did but I shall crave leave to say that if the learned Dr VVallis do find any ground or occasion to bring a challenge unto me to debate any point of difference between us I shall not wave answering his desire although he should bring Mr Cawdry for his second for the present I shall only say that as it is no commendation to the moderation or ingenuity of any one whatever thus to publish to the world private hearesaies and what he hath been told of private conferences so if I would insist on the same course to make publication of what I have been told hath been the private discourse of some men it is not unlikely that I should occasion their shame and trouble yet in this course of proceeding a progres is made in the ensuing words and Mr Stubbes who is now called my Amanuensis who some five yeares ago transcribed about a sheete of paper for me and not one line before or since is said to be employed or at least encouraged by me to write against the learned Dr Wallis his Thesis being published this is as true as much of that that went before and as somewhat of that that followes after and whereas it is added that I said what he had written on that subject was a scurrilous rididulous piece it is of the same nature with the rest of the like reports I knew that Mr Stubbes was writing on that subject but not untill he had proceeded farre in it I neither imployed him nor encouraged him in it any otherwise then the consideration of his papers after he had written them may be so interpreted and the reason why I was not willing he should proceed next to my desire of continuance of peace in this place was his using such expressions of me and somethings of mine in sundry places of his discourse as I could not modestly allow to be divulged the following words to the same purpose with them before mentioned I remember not nor did ever think to be engaged in the consideration of such transgressions of the common rules of humane society as those now passed through Reports heresayes talkes private discourse between friends allegations countenanced by none of these nor any thing else are the weapons wherewith I am assaulted I have heard I am told if reports be true t was vox populi at Oxford is it not so I presume he will not deny it are the ornaments of this discourse strange that men of experience and gravity should be carried by the power of these temptations not only to the forgetfulnesse of the royall law of Christ and all Gospell rule of deportment towards his professed Disciples but also be ingaged into wayes and practises contrary to the dictates of the law of nature and such as sundry heathens would have abhorred For my owne part had not God by his providence placed me in that station wherein others also that feare him are concern'd in me I should not once turne aside to looke upon such heapes as that which I have now passed over my judgment in most heads and articles of Christian Religion is long since published to the world and I continue through the grace and patience of God preaching in publick answerably to the principles I doe professe and if any man shall oppose what I have delivered or shall so deliver in print or in the pulpit or in divinity lectures as my judgment I shall consider his opposition and doe therein as God shall guide with evill surmises charges upon hearesayes and reports attended with perpetuall excursions from the Argument in hand I shall no more contend Some few observations on scattered passages will now speedily issue this discourse Pag. 112. To that Assertion of mine that if Rome be no