Apology for Our Public Ministry and Infant Baptism, Letter
Your godly requſt (good Mr Barker) I ſhould bee ſomwhat better able to ſatisfie,Dr Rainolds his Letter. if I knew on what grounds theſe proud popiſh challengers do perſwade themſelvs that none of you can avow your vocation to the Miniſterie to bee lawful. But I gueſs they do it on the ſame, that Hart in his conference with mee, becauſ the ancient Canons Eccleſiaſtical aſcribed to the Apoſtles ſay, Epiſcopus duobus aut tribus Epiſcopis ordinetur, Presbyter autem ab uno Epiſcopo: and they think none of us to bee ordained by a Biſhop, becauſ in the beginning of her Majeſties reign, one popiſh Biſhop of Q. Maries beeing then left, none of our Biſhops could bee ordained by two or three. Now if they build hereupon (as to mee it ſeemeth they do, becauſ I finde no other reaſon inbDecler. c. 3. Bellarmine, cEpitom. Controv. part. 1. Con. 4. q. 2.Parſons, ordHarding, Stapleton, Greg de Valem. the reſt, of this objection againſt us) it may bee, that as Hart, when hee ſaw the anſwer that I made thereunto, would needs have that whole point left out in our conference Concluſ. 2 ſaying hee would not preſs mee therewith; ſo theſe men will renounce their promiſs of ſubſcribing to the profeſſion of the Goſpel, and forſaking Poperie, when they ſee you able to juſtifie your calling to the Miniſterie. For I went to the Archbiſhop of Canterburie his Regiſter, and taking thence a note how Biſhop Freak (who ordained mee) conſecratus eſt à Matthaeo Cant. Roberto Winton. & Edmundo Sarum; and how each of theſe was conſecrated by other three or four, as Matthaeus Cant. by four that were Biſhops in King Edwards time, theſe again conſecrated by Archbiſhop Cranmer (whom three with the Pope's conſent had conſecrated) and ſo brought every one upward to thoſe times wherein the Church of Rome acknowledged them ordained lawfully, I had no ſooner ſhewed this extract to Mr Hart, but hee confeſſed hee thought no ſuch thing could bee ſhewed, and that himſelf had been born in hand otherwiſe, on the conceit above mentioned. You, who are further from London, where the records are kept (though your friend if need bee, can help you thereunto) may ask them, if they think not Archbiſhop Cranmer, and the reſt in King Henrie's time, to bee lawfully ordained Biſhops, which when they acknowledg (becauſ the Pope confirmed them) you may offer this proof, that our Biſhops ſucceeding them in King Edwards time, and ſo in Q. Elizabeths, were conſecrated by three of them, or their ſucceſfors, out of the authentical Records of the Archbiſhoprick, ſ…il. that Matthew Parker the firſt Archbiſhop in Q. Elizabeths daies, was thus by William Barlow, Biſhop of Bath and Wells in K. Edward's time, John Scorie Biſhop of Chicheſter, Miles Coverdale of Exeter, John Hodgeskir Suffragane of Bedford. If they acknowledg that hee and all the reſt in like ſort were conſecrated by a number of Biſhops ſufficient, but theſe not confirmed by the Pope, as the firſt in King Henrie's time were, they muſt bring forth proof that without his conſent no Biſhop is lawfully ordained, which ſoundly they never can. If they ſay the Biſhops ſince Cranmer's time, were and are Hereticks, and therefore are not lawfully autorized to ordain; firſt here they will fail in proof too, becauſ Hereſie is an error repugnant to the word of God, and that wee hold any ſuch, they cannot ſhew: then admitting the contrarie, and putting the caſe wee did, to avoid ſo huge debate of all points in controverſie, their own Principal Doctors,aIn 4. ſent. diſt. 25. q. 1. Art. 2. Con. 2. Dominicus Soto, bDe ſacram. in genere, l. 1. c. 26.Bellarmine, cCom. Theal. Tom. 4 diſt 9. q. 3. puncts 2.Greg. de Valentia, do teach out of S.dLib. 2. c. 13. contr. epiſtolam Parmén. tract. 9. in Evang. Joannis, Jo. 9.33. Auguſtine grounding on the Scripture, that Heretical Concl. 2 Biſhops may lawfully Ordain, and that it is an hereſie, ſuch as the Dontatiſts was, to denie it. What other cavils or ſophiſms they are likely to uſe, I cannot imagine, but very willing to yield you any help that I can, upon farther notice, I commend you to the Grace of our good God, beſeeching him to direct and ſtrengthen by his holy Spirit, your ſelf, and the reſt of your fellow Souldiers to fight his Battels.
At Oxford the third of June. 1605. JOHN RAINOLDS,
IF any doubt of this Letter, he may receiv ſatisfaction touching the Truth of it by ſom yet living in Corpus Chriſti Colledg, from whom I had this Copie.
Object. But though this ſtop the Jeſuits mouth, yet it ſtrengthen's the other part of the Objection, with whom wee have chiefly to deal.
Anſw. 2 Not at all: 1 For though our Conſecration and Succeſſion were continued in the times of the Pop's reign, yet it did not fetch its Original from the Pope: the Goſpel ſounded out of Sion, and the Word of the Lord from Jeruſalem even as far as Britain long enough before that Anti-chriſt of Rome was born.Rom. 16.26. Col. 1.6. And though wee ſhould not think the worſ of the Goſpel though received from Rome in her firſt pure ſtate (whom Paul celebrate's for a famous Church.)Rom. 1.6, 8. Acts and Monoments, l. 2. p. 1. &c. Whites way to the Church § 49. Yet the light came to England firſt from Jeruſalem, and not from Rome, as Mr Fox and Dr John White have learnedly demonſtrated out of Gildas and ſundrie other Autors, who affirm that Britain received the Goſpel in the time of Tiberius the Emperor, under whom Chriſt was crucified; and though there bee ſom little variance among Autors about the time, yet that confirm's the Truth of the matter in which they all concur, that England received the Goſpel very early, either by the preaching of ſom one of the Apoſtles or ſom of that time: moſtly received is, that Joſeph of Arimathea was ſent by Philip from France to Britain, about the year 63. and laid the firſt foundation of the Chriſtian Faith, which was confirmed and increaſed by others.
The ſame is confirmed by the Teſtimonie of Tertullian, Adverſus Jodaees c. 7. Et Britannorum inacceſſa Romanis l…ca, Chriſts verò ſuhdita.in his Book againſt the Jews, where reckoning the parts of the world, whither the Goſpel was diſperſed by the ſound of the Apoſtles, reciteth the parts of Britain unſubdued by the Romane's ſword, yet ſubdued unto the Concl. 2 Scepter of Chriſt. 2. Again, the ſame Mr Fox relateth that about the year 180, King Lucius (the firſt Chriſtned King) ſent to Eleutherius the Biſhop of Rome, to receiv of him the Chriſtian Faith [others ſay to receiv farther inſtructions from him.] Eleutherius ſent unto him Damianus and Faganus, by whom the King was converted, with many of the people, and were baptized about the year 179 the Monumentsand Rites of Heatheniſh Idolatrie were ſubverted, Superſtition decaied, and true Religion increaſed; there were then in Britain, Fox Acts & Mon. ubiſupra.28 Head Prieſts which they called Flamines, and three Archprieſts, which they called Arch-Flamines, having the over-ſight of the manners over the reſt. Theſe 28 Flamines they turned to 28 Biſhops, and the three Arch-Flamines to three Arch-biſhopricks having then their Seats in three principal Cities, viz. London, York, Glouceſter. In theſe daies, Rome was a Virgin Church not Anti-Chriſtian. And if wee grant that England received the Faith from Eleutherius Biſhop of Rome, yet hee was neither a Pope nor Papiſt. And from this Apoſtolical root do wee extract our Ordination and Succeſſion, as beeing well aſſured that very early in the Primitive Church,Whites Way to the Church, § 49. the Goſpel was planted here. And though the Papiſts object that the Faith was again extinguiſhed in England, yet Dr White ſhew's the contrarie, viz. that the Faith continued here from King Lucius to the coming of Auſten the Monk, whom Gregorie ſent hither 600 years after Chriſt, who when hee came found divers Brittain Biſhops and learned men, with a monaſterie at Bangor, who did oppoſe Arrianiſm and Pelagianiſm, and the pride of Auſten the Pope's Embaſſador.
Secondly, I ſay, that the rightfulneſs of our Vocation is not cut off, or nulled by ſuch a Succeſſion; for that learned Letter as it confeſſeth the Succeſſion of our firſt Reformers to have been from men of the Romiſh Religion,Mat. 3.2.3. ſo it teacheth truly, That Heretical Biſhops may lawfully Ordain, and that it is an Hereſie, ſuch as the Donatiſh was to denie it. To this agree's the judgment of our Saviour, who Teacheth that the Scribes and Phariſees have a lawful Succeſſion from Moſes, (they ſit in his Chair, their Calling is of God) though a race of bad men poſſeſſed that Chair, and Chriſt will have them acknowledged for the lawful Miniſters. So is our Calling and Succeſſion, though it paſſed thorough corrupt times: The Scriptures themſelvs, Baptiſm, & the Articles of our Creed, have all paſſed through the Papacie unto us, and yet they ceaſ not to bee true Scriptures, nor true Baptiſm; much leſs doe's Ordination ceaſ to be rightful, it beeing an act of juriſdiction, which may bee legally and law fully performed by men of corrupt Faith.
Concl. 2 Wee muſt carefully diſtinguiſh the Acts of Office [which have their form and beeing from a root or fountain without us] from the qualities of the man, that perform's the Office. The man may bee naught, yet his Office good; and Acts don by virtue of his Office juſt and allowable, although the man and his Religion bee naught. As for inſtance, a Popiſh Landlord make's you a Leaſ of a Farm, your Leaſ is not Antichriſtian, but good in Law, though hee that demiſed it, bee for his Religion, a Papiſt. A Popiſh Judg doth paſs a ſentence in Court, which ſtand's good in Judicature: His ſentence is not Popiſh, though hee that pronounced it bee a Papiſt; the reaſon is, becauſ the legal ſentence is not of him, nor from him, as a Papiſt, but a Judg, who doth but deliver that which hee hath received from an higher root the Law; So in this caſe, Ordination is an Act of Office derived from Chriſt, and it is not Popiſh though executed by a Papiſt. Wee do not rebaptize them that were baptized by a Popiſh Prieſt, becauſ the power of Ged's Ordinance depend's not on the perſon that doe's execute the ſame, but upon an higher foundation, the Inſtitution of Chriſt. Miniſterial Acts are not vitiated or made nud, though they paſs through the hands of bad men; But ſtand good to all intents and purpoſes to ſuch as receiv them aright, by virtue of their Office autoritatively derived from the firſt Inſtitution.
To right Ordination (beſides the parties inward Call) are required,To right Ordination what is requited. Two things: 1. On behalf of the partie to bee Ordained, hee muſt have ſundrie qualifications, as integritie of life by which hee get's a good report even of thoſe that are without: 2. Soundneſs in the Faith, hee muſt not bee an Heretick or misbeliever, but able by ſound Doctrine to inſtruct and convince the gain-faier: 3. Hee muſt bee apt to teach, readie to communicate his knowledg to others.
Secondly, on behalf of them that do ordain, it is likewiſe required; 1. That they take a trial of their Gifts and Life, as Paul ſaith, Let them firſt bee proved and then let them miniſter if they bee ſound worthie. 2. Then follow's Ordination it ſelf, which is don, when then they are Conſecrated and ſet apart, and Autorized with impoſition of hands and praier to preach the Word in the Name of Chriſt, 1 Tim. 4.14. 3. Then follow's their Election or deſignation to their particular places and charges, which is don, partly by the voice of the people, and partly by the wiſdom of the Guides of the Church.
Thus are wee Qualified, Called, Admitted and Autorized to execute the ſacred Function, according to Scirpture-Rules, and God hath Concl. 2 ſealed to us the fruit of our Calling, by the converſion of many thouſand ſouls, in Chriſt Jeſus wee by the bleſſing and aſſiſtance of the holy Ghoſt have begotten you, ſo that if wee bee not true Miniſters of Chriſt to others, yet ſurely wee are to the people of this Nation, and to ſom, (wee hope) of our preſent, though uuthankful and Cauſleſs enemies.
Object. Object. But private men unordained may convert ſouls, as the woman of Samaria informed her neighbors, Rahab was converted by the Spies, Aquila and priſcilla helped Apollos, &c.
Sol. I ſhall Anſwer this point more largely under my laſt concluſion, for this preſent thus: I doubt not but much good is don by the faithful reproofs, counſels and inſtructions of private Chriſtians; women may ſave their husbands,1 Cor. 7.16. 1 Pet. 3.1. Tit. 2.3. at leaſt win them to a liking of Chriſtianitie; the Elder women muſt bee Teacher's of good things, and ſo the Members of the Church do edifie one another: But what? is this Chriſt's Ordinarie way? muſt this overthrow Chriſt's Order and Ordinance? No, by no means. If any of you bee inwardly toucht with the zeal of God's glorie, with a ſenſ of the peoples ignorance and miſerie, let ſuch beeing tried, and found Orthodox and competently gifted, bee Ordained. Let them give themſelvs to this work, and wee will give them the right hand of fellowſhip, without asking, of what Ʋniverſitie they were. But beware how yee bring diſorder and confuſion into the Church, and ſo overthrow the Ordinance of Chriſt, upon ſerious conſideration of our third Concluſion which now followeth:
Concl. 3 Having proved in the fomer Concluſions, that the Work of the Miniſterie is an Office appointed of God, and that Ordination for executing that Office is an Ordinance of Chriſt in the New Teſtament our third Concluſion will naturally follow, viz. That no man uncalled and unordained can, with good conſcience intrude upon that work and Office.
This poſition or Concluſion is proved by two places eſpecially remarkable for this purpoſe, the firſt is that of Zach. 83.3, 4, 5. And it ſhall com to paſs—that the Prophets ſhall bee aſhamed every one of his Viſion when hee hath propheſied, neither ſhall they wear a rough garment to deceiv, but hee ſhall ſay, I am no Prophet, I am an husbandman, for man taught mee to keep Cattel from my youth. 1. This place is a plain Prophecie of the times of the Goſpel, wherein many bleſſings are promiſed when the Meſſiah is com, verſ 1.2. Concl. 3 2. The words, verſ 4.5. are words of Recantation and repentance of ſom that pretended the Spirit, and took upon them the Office of Propheſying, when as they were not Prophets, but husbandmen, or bred up to ſom other Trades. 3. The means by which this kind of Teachers were brought to ſhame and repentance, is the zeal of the Chriſtian Magiſtrate upon complaint made to him of their doings by their dearest friends, verſ 3. And it ſhall com to paſs, that when any ſhall yet Prophecie, i.e. notwithſtanding all ſpiritual means uſed to cleanſ the Land of ſeducing ſpirits and Teachers of falſ Doctrines, verſ. 2.) if for all this, they ſhall prophecie, then his Father and his Mother which begat him, ſhall ſay unto him, Thou ſhalt not live, &c. the meaning is this, that as in the Law of Moſes, Deut. 13.5, 8. Hee that pretended himſelf a Prophet and was none, was to bee puniſhed by the Magiſtrate: ſuch a like zeal ſhould bee uſed againſt falſ Prophets in the New Teſtament, their beſt friends endued with knowledg and diſcerning, ſhall oppoſe them, preferring their zeal and pietie towards God, before the natural affection they bear towards their own children. And there is reaſon (as Mr Borough's thinks) why their best friends ſhould withſtand them in this way: 1. Becauſ it is a thing abhorring to Nature,Heart-diviſions, p. 19.23.24. that men ſhould ſuffer God whom they honor, to bee blaſphemed. 2. To ſee their wives and children, and deareſt friends to bee ſeduced into waies which wee think will undo their ſouls to eternitie, and not bee able to help them nor our ſelvs, unleſs wee can perſwade the Seducer to deſiſt, and ask them why they do ſo, and entreat them to forbear: Therefore theſe muſt com under the Magiſtrates reſtraining power. 4. Then follow's the fruit of the Magiſtrates dealing with them, viz. Their ſhame and repentance, they ſhall diſclaim their uſurped profeſſion, and confeſs that they were never brought up, nor fitted for it, and ſo return to their former courſ and Trade of living. This Scripture is fulfilled in one part, by the riſing of falſ Teachers in our daies, and if it bee not fulfilled in the other part, viz. in their repentance, one principal cauſ thereof, is, becauſ our Magiſtrates are ſo far from putting them to ſhame, that they rather uphold them, having enfranchized every Sect to hold Aſſemblies to preach who will; yea, to the diſadvantage of Chriſt's Goſpel, have ſuffered his Miniſters to bee vilified & reproched even in Almanacks, and to bee made the ſcorn and deriſion of the raging waves of the Sea, and mocking ſpirits, of which S. Jude complains, v. 13.18. I pray God this bee not laid to their charge.
Concluſ. 3 Our ſecond place is, Num. 16.1, 2, 3, 5. Dathan and Abiram were Gentlemen of the Tribe of Reuben the eldeſt ſon of Jacob, Num. 26. 5, 9. This is that Dathan and Abiram which were famous in the Congregation, they thought they had as much right to the Government as Moſes, who came of a yonger Tribe, and therefore [like Levellers] they ſay to Moſes and Aaron, wherefore lift you up your ſelvs above the Congregation of the Lord, ver. 3. And when they were ſummoned to appear before Moſes, they refuſed, ſaying, wee will not com, verſ 12.13. Is it a ſmall thing that thou haſt brought us out of a Land flowing with milk and honie, except thou make they ſelf altogether a Prince over us? their quarrel was eſpecially againſt Moſes, againſt the Civil Power. Korah for his part was a Levite, and hee would have none above him in the Church, hee would needs do the office of a Prieſt as well as Aaron; ſeek yee the Prieſthood alſo, (ſaies Moſes to him, v. 10.) His quarrel was Eccleſiaſtical againſt Aaron, verſ 11. What is Aaron that yee murmur againſt him? Thus yee ſee how Korah did endevor to make common the Offices of the Prieſthood, and why? becauſ (ſaid hee) all the Congregation of the Lord is holy, verſ 3. All have the gifts of the Spirit; as if God's Ordinarie gifts of Sanctification, did take away diſtinction of Callings and Offices: But what ſaies Moſes to all this geer? verſ. 5. To morrow the Lord will ſhew who are his and who is holy, and will cauſ him to com near unto him, i.e. God will, by miracle ſhew whom hee accepteth for his ſervant in the Government, you or mee: And who is holy, i.e. whom hee hath conſecrated to com near unto him by ſpecial Calling to do the Office of a Prieſt, Aaron or you. All the Congregation is holy, by the Gift of common vocation unto Grace, but not by ſpecial Gift of conſecration to the Office of a Prieſt. As Paul, 1 Cor. 11.7. ſaith, that the Husband is the image of God in reſpect of domeſtick Autoritie; the wife is the image of God in reſpect of the gifts of grace, as well as her Husband; but the Husband, and ſo every good Magiſtrate hath on him a twofold image of God: 1. One by gifts of Grace common with other Saints. 2. The other by ſpecial Calling and Autoritie to his Office in Church or State.
Well, you ſee Korah's ſin what it is; but how doe's the Lord take this at his hands? ſee v. 35. Thoſe 250 men which offered incenſ and invaded the holy Office, were burnt to death with fire from Heaven. And for a Monument to all Poſteritie, that None who is not Called and Conſecrated, ſhould preſume to take upon him the Office of miniſtring holy things, to make himſelf near to God in theſe peculiar Concluſ. 3 Services, God commanded the Cenſers, wherewith they had offered the Incenſ, to bee kept for a memorial unto the children of Iſraël, that no ſtranger, which is not of the ſeed of Aaron, com near to offer Incenſ before the Lord, that hee bee not as Korah and his Companie, verſ. 40. Alſo God commanded Aarons rod that budded, to bee kept for a token againſt the Rebels, and thou ſhalt quite take away their murmurings, Num. 17.10. And they ſhall know that whoſoëver cometh near to the Tabernacle of the Lord, without a Calling to do the Office of a Prieſt, is in danger to die, as Korah did verſ 13.
But what is this to us? In the Old Teſtament God had preciſely limited the Prieſts Office to one Tribe, how doe's this reaſon hold in the New Teſtament?
Anſw. The application hereof is made by S. Jude, verſ 11. To the times of the New Teſtament. Wo unto them, for they have ran greedily after the error of Balaam for reward, and are periſhed in the gain-ſaying of Korah: Hence I thus argue, If the ſin of Korah is, and may bee committed in the New Teſtament, then it follows undeniably, that in the New Teſtament it is a ſin to level Church-Offices, or intrude into the actions of ſacred Miniſterie, whereto one is not Called, leaſt hee periſh in Korah's ſin.
The Apoſtle S. Jude fore-telling what Sectaries then were, and ſhould bee in Chriſt's Church, and ſetting them out by certain characters by which they might bee known among others, hath this, verſ 11. That they are guiltie of Korah's gain-ſaying.
In which words I note three things: Firſt, that the ſin of Korah is and may bee committed in the New Teſtament.
Secondly, That none can commit the ſin of Korah under the New Teſtament, if there were not a Diſtinction and reſervation of miniſterial Offices and Autorities to men ſet apart for that work, as in Korah's time.)
Thirdly, That thoſe of whom Jude ſpeaks, are therefore guiltie of Korah's ſin, becauſ they invaded the Office of the Goſpel-Miniſterie [for now wee have no proper Prieſts nor ſacrifices] as Korah did the Office of the Prieſthood under the Law: That old Prieſthood is changed, Chriſt hath erected another Miniſterie in their ſtead, which muſt bee preſerved inviolable from all invaders, as that of Aarons was, for elſ the ſin of Korah could not bee committed in the times of the New Teſtament. But ſeeing the ſin of Korah is committed under the New Teſtament. our concluſion ſtand's good, that it is a ſin for men uncalled to exerciſe Concl. 3 the Office of the Goſpel Miniſtrie or of a Prophet being bred up to feed Cattel, &c.
Add hereunto, for cloſe of all, that of the Apoſtle, Heb. 5.4, 5. No man taketh this honor to himſelf, but hee that is Called of God, as Aaron was.1 Kin. 12.35. with c. 13.33. It was a ſin in Jeroboam to make Prieſts of the loweſt of the people, which were not of the Tribe of Levi: When Jeroboam revolted from the Houſ of David, hee changed the worſhip and the Miniſterie, 1 Chron. 11.13.(the honeſt Miniſterie were not for his turn) leaſt the people ſhould return to their dutie, but God curſed this devilliſh policie, for this thing became ſin to the Houſ of Jeroboam to cut it off, and deſtroy it from the face of the earth: As then, ſo now it is a ſin for any man to take that honor to himſelf: The Apoſtles words are general and Argumentative to this ſenſ, becauſ no man ought to intrude into this holy Office without a Calling, therefore neither might Chriſt; if a man take an Office, not appointed of God thereunto, it is no honor to him.
Reſ. No man can make himſelf a Steward or Embaſſador, no man can do any thing in God's Houſ, as his Steward or Embaſſador to preach his Covenant and ſet thereto God's ſeal, but they that have Commiſſion from God. Now a Commiſſion is the imparting of a power to us, which before wee had not. By virtue of God's Commiſſion wee are Stewards of God and Embaſſadors for Chriſt foreign. 2 Cor. 5.20. Chriſt hath committed to us the word of reconciliation, and wee in his Name and with his Autoritie do tender and ſeal God's Covenant: Without God's Commiſſion, all ſacred actions are meer nullities and mockeries, like a Judgment without a Juriſdiction; of no more Autoritie, then if a private perſon ſhould give ſentence upon the Bench, or Mid-wife Baptize your Children: The Phariſes queſtioned John for baptizing, Job 1.25. And Chriſt for Preaching, Mat. 21.23. The Prieſts and Elders of the people came to him as hee was Teaching, and ſaid, by what Autoritie doſt thou theſe things, and who gave thee this Autoritie? Chriſt doe's yield the challenge to bee juſt, if hee could not have ſhewed his Autoritie, and therefore in his Anſwer, Chriſt doth avouch both Johns and his own Miniſterie to bee from Heaven, verſ 2.25. The Apoſtle is clear, that God is the Autor, who ſel's the ordinarie Pastors and Teachers in the Church,1 Cor. 12.28. as well as the Apoſtles and Prophets, and without his ſetting, wee can no more do the Office of Paſtors and Teachers then of Apoſtles. Wee muſt attend God's Calling to God's imploiment.
Concl. 3 For the premiſes, I conclude in the words of Mr Hooker. Hooker Pol. 5. § 77.The Miniſterie of Divine things is a function which as God did himſelf Inſtitute, ſo neither may man undertake the ſame but by Autoritie and Power given them in lawful manner—They are therefore Miniſters of God, not onelyonly by way of Subordination, as Princes and Civil Magiſtrates are, whoſe execution of Judgment and Juſtice, the ſupreme hand of divine providence doth uphold, but Miniſters of God, as from whom their Autoritie is derived and not from men: For in that they are Chriſt's Embaſſadors and his laborers, who can give them their Commiſſion, but hee whoſe moſt inward affairs they manage? Is not God alone the Father of ſpirits? Are not ſouls the purchaſe of Jeſus Chriſt? What Angel in Heaven could have ſaid to Peter, Feed my ſheep? preach, baptize, do this in remembrance of mee, whoſe ſins yee retain they are retained, and whoſe yee remit, they are remitted? What think yee, are theſe terreſtrial ſouls? the power of the Miniſterie of God tranſlateth out of darkneſs into glorie, it doth diſpoſe of that fleſh which was given for the life of the World, and it poureth malediction upon the heads of the wicked.—The things wee do, ſhew that wee are and can bee Commiſſioned by none but Jeſus Chriſt. All the Princes of the world cannot give us this Autoritie and Commiſſion, wee cannot bee Deputies in theſe Divine things, becauſ themſelvs have not the chief power to diſpence the things in perſon, nor to beſtow the bleſſings and curſes at their will and command, whereof wee are made the Inſtruments. What impudence then is it for Mechanicks who have received Commiſſion neither from God nor man, to intrude into this Office?
Object. Som have ſaid, What evil is it for gifted men to preach though uncalled, mee thinks they do well, better then your drie dunces of the Clergie, they hold forth Jeſus Chriſt, &c.
Anſw. Wee envie no mans gifts, wee diminiſh them not, onelyonly wee plead for Chriſt's Ordinance: Let them ſubmit to Chriſt's Ordinance to bee tried and Ordained and then Preach and ſpare not; elſ there's evil enough in ſuch under-takings, judg with equitie. 1. What evil is it for a private man to execute the office of a Conſtable? to pull a Judg from the Bench? mee thinks hee doe's better reform manners and puniſh vice, then your old rotten Magiſtrates: muſt wee ſtay for a Commiſſion when things bee amiſs? Abſalom will miniſter juſtice better then his Father David; aie, by all means; things are like to go well, Concluſ. 3 if every man that reckon's himſelf gifted, may bee judg what is best, and himſelf the fitteſt to do it. But God is a God of Order, Unitie, Peace, and not of Confuſion. 2. And this I dare affirm, that the Devil hath not a more ſubtil prevalent engine to pull down the Kingdom of Chriſt, and ſet up his own [which is eſtabliſht by Hereſie, Sedition, Falſ-worſhip, Envie, Hatred, Schiſm, Diſſention, &c.] then by deſtroying the Miniſterie whereby God hath erected and built his Church: But as long as Chriſt will have a Church among us, hee will hold thoſe ſtars in his right hand; Rev. 1.16, 20.And whenſoëver you ſee them pluckt out of the Firmament of the Church,Luk. 19.41, 42 2 Chro. 36.16. then look for nothing but a ſad night of darkneſs and miſerie upon this Nation: They are the greateſt malignants and avowed enemies of our Nation, that are haters of it's Miniſterie. But let them beware what they do, for if hee that loveth and receiveth a Prophet in the name of a Prophet,M…t. 10 41. ſhall receiv a Prophet's reward, then hee that deſpiſeth, derideth, hateth, vilifieth a Prophet in the name of a Prophet, or becauſ hee is a Miniſter of the Goſpel, hee carrie's in his breaſt the mark of a Reprobate, and let him bee ſure that hee ſhall receiv the reward of a Prophet-hater.
The truth is, God hath made theſe Preachers a check, a ſhame, and a juſt rebuke to a rotten,See Mal. 2.3, 7, 8, 9. formal, dead Clergie, that underſtood not, nor ever endeavored the converſion of ſouls; God would by a fooliſh people provoke men of abilities to a more ſpiritual and conſcionable diſcharge of their duties, 'twere good this uſe were made of it; But what good elſ this promiſcuous preaching hath don, how it hath advanced truth or godlineſs, is their part to ſhew. What miſchief it hath don, what Errors it hath ſpread, how many unſtable ſouls it hath beguiled, what fearful Schiſms and Factions it hath brought into our Land, what diſcord among brethren, &c. There bee too many Inſtances in moſt Counties of England. By ſuch like men, you ſee what preaching you are like to have, if ever your eſtabliſht Miniſterie bee extinguiſhed. People by degrees will grow to a loathing and contempt of the Goſpel preached, through their prophaning it with their fulſom fooleries.
I ſhall cloſe up this point with a remarkable paſſage of Mr Owens in his Treatiſe of Toleration, joined with that Sermon of his, which hee preached before the Houſ, Jan. 31. 1648.—His words are theſe: There are a ſort of perſons termed in Scripture foreign unruly, diſorderly,Mr Owen of Toleration, p. 82. 1 Theſ. 5.14. foreign of the baſer ſort, Act. 17.5. foreign Concluſ. 3 abſurd, unreaſonable men, 2 Theſ. 3.2. foreign lawleſs and diſobedient, 1 Tim. 1.9. and the like diſorderly, vagabond, wandring, irregular perſons, fixed to no calling, abiding in no place, taking no care of their Families, that under a pretence of Teaching the truth without miſſion, without Call, without warrant, uncommanded, undeſired, do go up and down from place to place, creeping into Houſes, &c. Now that ſuch waies as theſe, and perſons in theſe waies may bee judicially enquired into, I no way doubt: I did yet never obſerv any other iſſue upon ſuch undertakings, but ſcandal to Religion, and trouble to men in their civil Relations; Therefore according to the Apoſiles order, 1 Cor. 7.24. Let every man in the ſame Calling wherein hee was Called (to Chriſtianitie) therein abide with God, ſtudying to bee quiet, and to do his own buſineſs, 1 Theſ. 4.11.and not other mens, as the Lord hath commanded.
Object. 1 The chief Argument for preaching without Ordination, is taken from Act. 8 ver. 4. with Act. 11.19, 20. they that were ſcattered abroad upon the perſecution that aroſe about Stephen, went every where preaching the Word, yet theſe that were ſcattered, were not Ordained men, therefore men unordained may Preach.
Anſw. 1 1. It muſt bee in ſuch caſes as in the Text, This example will not hold in caſes altogether unlike: Suppoſe that when Miniſters are perſecuted, Congregations ſcattered, when Chriſtians are fain to flie into ſtrange Countries among Infidels, when ſuch cannot bee had, as by God's ordinary Call have power to preach, I ſay, admit that in ſuch a Caſe, any man may preach the Word, declare among the people the name of Jeſus Chriſt, his Death and Reſurrection; yet by what analogie of reaſon can this bee alleged againſt the establiſhed courſ provided in Scripture for ſending men to preach? In Caſe of extreme danger, when I am aſſaulted for my life, I may rather kill then bee killed, I may bee my own Magiſtrate; But this warrant's not an ordinarie uſurping of the Magiſtrates ſword; ſo in our preſent Queſtion:
Rule. When wee have a Rule and an extraordinarie Example that croſſeth that Rule (as in the caſe of Phinees and Abraham's killing his ſon) then wee muſt leav the Example and follow the Rule; wee muſt not follow diſpenſations and forſake the ſtanding precept.
Anſw. 2 2. But how will it appear that theſe [They] in the Text, that preached abread, were men unſent and unordained? ſeeing there bee precepts in Scripture for Ordination,Col. 4.10, 11. Philem. v. 24. if wee finde any doing the work of Elders, wee are to preſume that they are Ordained, though their Ordination Concl. 3 bee not recorded, as Marcus Ariſtarchus, Demas, Lucas, Tychichus, &c. And that thoſe preachers above mentioned, were ſo ſent, I ſhall offer unto you, for proof, theſe Textual conſiderations.
1. All that are named, Act. 9.10. Act. 21.8.as Philip the Evangeliſt, and Ananias, and Lucius of Cyrene, were men in Office.
2. Nothing appear's to the contrarie, but all make's for it, That the ſeventie were at Jeruſalem till that ſcattering, they kept companie with Chriſt while hee lived, and with the Apoſtles at Jeruſalem after hee was Aſcended, Act. 1.21. (For out of the ſeventie, Matthias was choſen to bee an Apoſtle,) and becauſ they neſtled themſelvs in their warm quarters at Jeruſalem, God ſend's a perſecution to diſperſ them about their buſineſs, that ſo the preaching might bee more fully known according as Chriſt fore-told, Act. 1.8. ſo it came to paſs the ſeventie were appointed to preach in the places where thoſe that were ſcattered, did preach, Act. 8.1. Therefore it is altogether likely that theſe were the men.
3. Beſides, it is ſaid, Act. 6.7. that a great Companie of the Prieſts were Converted to the Faith, and theſe were Paul's Fellow-helpers unto the Kingdom of God, Ariſtarchus and Marcus, and Jeſus which is called Juſtus, who are of the Circumciſion, theſe were Preachers of the Goſpel with Paul, Col. 4.10, 11. And they beeing Priests, were Autorized by their former Calling to preach. Therefore when the Text ſaies, Act. 8.1. They were all ſcattered abroad except the Apoſtles, this cannot bee meant of all the Church (for there remained many houſholds of them, verſ 3.) but of them, who did preach Chriſt at Jeruſalem as Stephen had don, theſe were eſpecially aimed at in the perſecution, and they ſeeing how it fared with Stephen, betook themſelvs to preach abroad, the Apoſtles that remained behinde were perſecuted, James was killed with the ſword, and Peter impriſoned, Act. 12.2.
4. Circumſtance evidencing this Truth, is that of Act. 11.20. where it is ſaid, that ſom of them were men of Cyrene and Cyprus, who when they were com to Antioch, ſpake unto the Grecians, preaching the Lord Jeſus. By theſe, wee may judg what the reſt of them that preached were, when 'tis ſaid, ſom of them were men of Cyrene, the reſt were of the ſame rank, though not of the ſame Cities. But theſe men of Cyrene and Cyprus, were they lawfully Called and ſent forth to preach?
Queſt. Had they any ſpecial Calling? I conceiv they had for theſe reaſons:
Concluſ. 3 Reaſon 1 Firſt, Becauſ they were the firſt that converted the people of Antioch unto the Faith, Act. 11.21, 22, 24. And God gave testimonie to their word by ſigns and wonders, verſ. 21. the hand of the Lord was with them, viz. to heal the ſick, &c. as was uſual in the firſt planting of Churches. If they had not an ordinarie Calling, yet ſurely they had an extraordinarie one, becauſ their Doctrine was confirmed with ſigns following, Heb. 2.4.
Reaſon 2 Secondly, Theſe wonder-working Preachers continued at Antioch, Act. 11.22.till Barnabas was ſent thither unto them from Jeruſalem to confirm the people in the Faith, theſe men continuing at Antioch, are expreſly called Prophets and Teachers, Act. 13 1. Now there were in the Church that was at Antioch certain Prophets and Teachers, as Barnabas, and Simon called Niger, and Lucius of Cyrene; and theſe miniſtred unto the Lord, verſ. 2.
Reaſon 3 Thirdly, They that are called Prophets and Teachers, Act. 13.1. are the verie ſame that fled and came firſt to Antioch and converted that people, Act. 11.19. For 'tis ſaid, verſ 20. that they were men of Cyprus and Cyrene that came firſt to Antioch and preached, and one of them, Act. 13.1. is Lucius of Cyrene: Lucius therefore of Cyrene, (called a Prophet, Act. 13.1.) was one of them that fled from Jeruſalem upon that Perſecution, Act. 11.20. Hence I gather that ſeeing they that preached at Antioch and converted them, were Prophets and Teachers: And they that converted the Antiochians were the ſame that fled from Jeruſalem upon that perſecution, therefore they that fled and preached were not men meerly Gifted, but duly Called.
Theſe Textual circumſtances give ſufficient ground to affirm that thoſe which preached upon that ſcattering, had ſom ſpiritual Calling thereunto; far better grounds then can bee alleged to the contrarie. Put altogether thus: They all, i. e. they which had kept companie with the Apoſtles and were of the ſeventie, or of the converted Prieſts, They are they that preached abroad: 1. Becauſ they onelyonly are named: 2. Becauſ the ſeventie were appointed to preach in thoſe places where they that were ſcattered, did preach: 3. Becauſ they were men approved by ſigns and wonders: 4. Becauſ ſom of them are expreſly Called Prophets and Teachers, beeing the very ſame men that came to Antioch, and fled from Jeruſalem. Let the ſame bee ſaid of you, and then preach in God's name, elſ ſuch a pattern will not juſtifie you, nor bee a fit parallel for for your actions.
Concluſ. 3 Object. 2 Anſw. Apollos was no ordained Miniſter, See Church-members ſet in joint, by Filo. dexter Tranſylvanus againſt chillenden. p. 17.yet hee preached, Act. 18.24.
Hee was an Autorized publick Preacher in the Church of Corinth, for who is Paul or Apollos, but Ministers by whom yee believ, 1 Cor. 3.5. Paul ſpeak's of him, as his fellow-laborer. and ſteward of the myſteries of God, 1 Cor. 4 1, 6. Yea, it ſeem's that Apollos did Baptize as well as preach, for the Corinthians were divided into Sects according to the Names and Number of them that taught, and baptized them, (1 Cor. 1.12.) as Paul's miſliking of them doe's import, verſ 13. were yee baptized into the Name of Paul? And ſeeing ſom did call themſelvs by the name of Apollo, it follow's that hee did alſo Baptize from which time they would call themſelvs by the name of Apollo as others did of Paul.
'Its true indeed, Apollos preached at Epheſus before hee came to Corinth, Act. 18.24, 27. But ſeeing wee read that hee was a Minister, and yet read of no new Ordination received after his coming to Corinth, wee muſt conclude, that hee was an autorized Preacher when hee preached at Epheſus.
Object. But hee knew onelyonly the baptiſm of John, i. e. the Doctrine of John, hee had been baptized onelyonly with water in the name of Chriſt.
Sol. What of that? Yet hee might bee as true a Miniſter of the New Teſtament as John Baptiſt himſelf: for John taught the people that they muſt repent and believ on Jeſus Chriſt, and ſo hee baptized them, Act. 19.4. The ſame Doctrine did Apollos preach, Act. 18.25, 28. Hee taught diligently the things of the Lord, and mightily convinced the Jews that Jeſus was Chriſt.
The Baptiſm of John and of Chriſt diſtinguiſhed, Act. 19.4, 5. are not two Baptiſms of water, but onelyonly one with water which is called John's Baptiſm, Act. 19.3. and the Lord's Baptiſm, Act. 8.16. But Chriſt's Baptiſm in diſtinction from John's, Act. 10.44, 46.was the pouring forth of the holy Ghoſt upon the Apoſtles, and others in thoſe daies, as S. Peter doe's expound it, Act. 11.15, 16. ſaying, That as I began to ſpeak, the holy Ghoſt fell on them, as on us at the beginning, then remembred I the words of the Lord, how hee ſaid, John indeed baptized with water, but yee ſhall bee baptized with the holy Ghoſt—compare, Act. 8.15, 16. when Peter and John were com to Samaria, they praied for them, that they might receiv the holy Ghoſt, for as yet hee was fallen upon none of them, onelyonly they were baptized in the Name of the Lord Jeſus. Concluſ. 3 This Baptiſm of the holy Ghoſt ſhed on them, was uſually don by the laying on not of water, but of hands, Act. 8.17. Act. 19.6.
Object. 3 Paul ſaie's 1 Cor. 14.31. yee may all prophecie one by one, that all may learn, for the miniſtration of the Spirit is given to every one to profit withal, Chap. 12.7. therefore all that bee able, may preach.
Anſw. Paul's purpoſe there, is to give directions concerning the uſe of ſpiritual gifts, ſpecially that of Tongues and Prophecie; And becauſ ſome uſed their gifts for oſtentation, not for edification; therefore hee telleth them, that in what kind ſoëver any gift manifesting the Spirit, is beſtowed on any man, it is to this one end, for the proſit of all, Chap. 12.7.
Secondly, Note that theſe gifts were diverſly diſtributed, not given all to one, nor any one gift to all; 1 Cor. 12, 10.but to one was given to ſpeak with Tongues, to another Miracles, to another Prophecie. And every one might exerciſe his own gift, but not anothers: Hee that had the gift of Miracles, might do his Miracle, but not go about to ſpeak with Tongues, and hee that ſpake with Tongues might not attempt to heal nor to Prophecie; God gave not all theſe gifts to one, but one to one, another to another,verſ 11. dividing in parts to every man as hee will. Prophecie was a chief gift, extraordinarily inſpired, as was the gift of Tongues or healing, and the Prophets were they, 1 Cor. 14.3.which by a ſpecial and extraordinarie gift interpreted Prophetical Scriptures to edification and conſolation; Now Paul beeing to regulate this gift, ſaith, yee may all prophecie one by one, i. e. all that bee Prophets, all that have a matter revealed to them, (verſ 30. if any thing bee revealed to another that ſitteth by, &c.) All, 1 Cor. 12, 29.ſuch may take their turns in Prophecying, not any one elſ; for at Corinth, all were not Prophets.
This then 'is the plain meaning of that place, as hee that had not the gift of Tongues or of healing might not attempt to heal or to ſpeak with Tongues, ſo hee that had not the gift of prophecie, might not undertake to exerciſe it.
Thirdly, Becauſ our men take theſe Prophets to bee ordinarie gifted Chriſtians, and ſo their practices imitable: 1 Cor. 14.I ſhall by three reaſons prove the contrary, viz. That prophecying in that place, was an extraordinarie, and not a ſtanding ordinarie gift in the Church.
Reaſon 1 1. Becauſ S. Paul ſaie's of them, that they had ſom ſpecial matters revealed to them of a ſudden, whilſt another was prophecying, they Concl. 3 onelyonly ſitting by, and not uſing the help or operation of any facultie of their own, as their wit, memorie, reading: they ſpake by divine inſpiration, like the old Prophets.
Reaſon 2 2. And accordingly wee finde them in a rank and order of men ſet with the Apoſtles above the most eminent Gifted Chriſtians, 1 Cor. 12.28. firſt Apoſtles ſecondarily Prophets—And as the Apoſtles, ſo they had their knowledg of the myſterie of chriſt by revelation, as Paul witneſſeth, Epheſ 3.5. as it is now revealed to his holy Apoſtles and Prophets by the Spirit. Prophecie therefore was no ſtanding gift, and Prophets were not ordinarie gifted believers, but a rank of men in Office above Paſtors.
Reaſon 3 3. All theſe gifts (1 Cor. 14) were of the ſame nature for the manner of their Donation, and for their continuance, i. e. to laſt for a time onelyonly, wherefore ſeeing the gift of Tongues and Miracles is ceaſed, the gift of Prophecie is alſo ceaſed, for this was given in the ſame manner, and placed among the extraordinarie gifts, 1 Cor. 12.10. whereupon I conclude, that the Prophecying in the Corinthians, is no pattern for the practice of our gifted Speakers, who, I preſume, have not the face to take the place of Prophets next to the Apoſtles above Evangeliſts and Paſtors,—Nor to affirm that they have their knowledg by revelation [for then what need they plead their parts or gifts, ſeeing Inſpiration or Revelation is not a facultie of the minde.] and ſeeing the gift or prophecie is ceaſed, it is now a groſs taking of the name to counterfeit it, as alſo it is to imitate the miraculous works of Chriſt and his Apoſtles.
Object. If they had been inſpired, they could not bee ſubject to the judging of others, ſeeing they could not then err: But the Text ſaies, that the ſpirit of thoſe Prophets is ſubject unto the Prophets; therefore they were but ordinarie men, 1 Cor. 14.29.32.
Anſw. This Argument follow's not becauſ the Apoſtles were inſpired and could not err, yet they ſubmitted their Doctrine to trial, Act. 17.11. And becauſ Satan ean transform himſelf into an Angel of Light, and his miniſters as the Miniſters of Chriſt; 2 Pet. 2.1. 1 Joh. 4.1.and becauſ as there were falſ Prophets of old, ſo there ſhall bee falſ teachers among you, for this cauſ wee are commanded to trie their ſpirits, ie. the Doctrines propounded under the name of the ſpirits inſtiration: And to prevent diluſions in this kind, God gave a gift of diſcerning of ſpirits, whereby to know a true Prophet from a falſ, which ſpake for his own ſpirit: yea, the Prophets themſelvs had a ſpirit of judging, verſ 29. And Concluſ. 3 therefore it was ordained that the Doctrine of every Prophet ſhould bee ſubject to the Examination of other Prophets, who ought to judg by the Rule of God's Word, whether that which was ſpoken, were by the motion of God's Spirit, or by a ſpirit meerly humane; and this was no diſparagement to thoſe Prophets, to have their Doctrine and Interpretations judged by others endued with the ſame Spirit. (Nam etſi bomo ſpiritualis à nemine judicatur, tamen qui à nemine judicatur, judicatur à ſpiritu Dei.) Theſe Prophets were greater then the Ordinarie Paſtors and Doctors, yet inferior to the Apoſtles and Prophets which were the Pen-men of holy Scripture,Lect. Apoer. To. 1. l. 34 p. 300, 301, 305. as that learned Dr Rainolds hath obſerved) they had indeed gifts and inſpirations more then ordinarie for opening of Scriptures, but not the Spirit ſo inceſſantly aſſiſting them, as they had that wrote the Scrptures. Nathan though a Prophet, yet hee had not the ſpirit inceſſantly ſpeaking in him, hee ſpake out of his own humane judgment and reaſon,2 Sam. 7.31. when hee had David to build the Temple, ſo did Samuel judg concerning Eliab the eldeſt ſon of Jeſſe, 1 Sam. 16.6, 7.
Meminiſſe oportet (ſaith Dr Rainolds)) dona ſpiritûs ſecundùm menſuram hominibus diſtributa eſſe, & cùm inſint in ill is primitiae quidem Spiritûs Sancti, unà etiam ineſſe reliquias ſpiritûs humani. Nemo autem novit, quae ſunt hominis, niſi ſpiritus hominis; Nec quiſpiam novit, quae ſunt Dei, niſi Spiritus Dei; Ita que quae tradunt viri Dei, Prophetae hi, de quibus loquimur, profecta eſſe poſſunt ab humano ſpiritu, qui adhue etiam in illis eſt, idcirco doctrinam ſuam ſubmittere debem fratrum ſuorum examini & judicio, ne que enim omnia ſemper Deus ſervis ſuis revelat, ſed id quiſ que poteſt aliquando dicere, quòd Elizeus, cùm adipſum Shunamitis accederet, hoc Jehova celavit me, ne que indicavit mihi, ibi. p 305.
If their Doctrine may bee judged, 2 King. 4 27.it may bee refuſed as beeing poſſibly ſubject to error, not when they ſpeak by Inſpiration, but becauſ 'tis poſſible, they might ſpeak by a humane ſpirit, or by a falſ ſpirit, and that could not bee known, but by examination; therefore the Apoſtle will have thoſe Prophets Teaching ſubmitted to the judgment of others, that have the ſpirit of Prophecie, that ſo by the harmonie and conſent of their Doctrines, the unitie of the ſpirit, by which they all ſpeak,1 Cor. 14.37. may bee evidenced and approved. Now this could not befal the Pen-men of holy Scripture, who ſpake as they were moved by the holy Ghoſt, and not of their own ſpirits at any time when they preach't or writ any part of Scripture. Whatſoëver the Apoſtles preached or wrote, it is of Divine Autoritie, becauſ they wrote it.
Concluſ. 3 Object. 4 Som be ſo inconſiderate as to plead for their pattern and warrant Chriſt's making Preachers of Fiſhermen; why therefore may not Tradſmen preach?
Anſw. Nothing can make more directly againſt you: 1. Chriſt called them from their Trades to an higher imploiment to bee Fiſhers of men, and they left their Trades to do this Work; But you ſay, keep on your Trades and preach too. 2. Chriſt, who is the Autor of the Miniſterie of New Teſtament, Called them, trained them up in his School as Diſciples, then hee Ordained Twelv that they. ſhould bee with him, that hee might ſend them to preach, Mark 3.14. But you preach without any ſuch Calling, Training up, Ordaining or ſending. 3. Chriſt ſent them out two and two to preach, and gave them power to heal the ſick, cleanſ the Leapers, raiſ the dead, caſt out Divels. Chriſt enabled them for the work which hee ſent them about; But you have no ſuch miſſion, nor new abilities: Here is the difference between Chriſt and men, hee doe's not finde men fit, but make's them fit, and ſo ſend's them; But wee muſt finde them fit, or elſ not ſend them: Neither muſt any run before they bee ſent. Jer. 23.21. I have not ſent theſe Prophets, yet they ran, &c. Theſe are the chief Arguments for preaching without Ordination, for farther ſatisfaction wherein, and of all Mr Chillenden's Objections, I refer the Reader to that acute, ſolid ſhort Treatiſe, entituled, Church-members ſet in joint, written by Filodexter Tranſylvanus; and I the rather recommend that Treatiſe, becauſ my people have grounded their Opinion and Practice upon Mr Chillenden's Book.