Warrantableness of the Preaching of Unordained Persons, Title page – To the reader
QUO WARRANTO; OR, A Moderate Enquiry INTO THE VVARRANTABLENESSE OF THE PREACHING OF GIFTED and UNORDAINED Persons. Where also some other Questions are discussed: VIZ. Concerning
MINISTERIAL Relation,
ELECTION,
ORDINATION.
BEING A VINDICATION Of the Late Ius Divinum Ministerii Evangelici, So far as concerns those Points; From the Exceptions of Mr. Iohn Martin, Mr. Sam. Petto, Mr. Frederick Woodal: Ministers in Suffolk, in their late Book, Intituled THE PREACHER SENT.
By MATTHEVV POOLE, At the desire and appointment of the Provinciall Assembly of London.
LONDON, Printed by I. H. for I. Rothwell, at the Fountain in Goldsmiths-row in Cheapside▪ and S. Thomson, at the Bishops Head in Pauls Church-Yard. 1659.
The EPISTLE to the READER.
IT is the great unhappinesse of most men, that they judge of things by appearance, and not according to truth; That those wayes and doctrines which are most specious in shew, which seemingly look most to the promotion of Gods honour, the advancement of holinesse, and the liberties of Gods people, are most taking with many of that sort of persons, who have a due sence of those excellent things upon their spirits: and such an opinion, I take this to be, which is the principall subject of this following Treatise, which is asserted by our Brethren; Viz. That Gifted persons may Preach publickly: An opinion wherein there is a double compliance, with the apprehensions and affections of men, whereby it gets entertainment among them: Either, because it gives an opportunity for the declaration, and demonstration of a mans abilities to others, (a disease incident to good men) or because it puts a man into a capacity of honouring God in a more eminent way: (which a gracious soul is very apt to thirst after) And, if, to these be added, and upon these do follow a third thing, to wit, an experience of some honour brought to God, and some good done upon others, this puts it out of doubt, with divers good men, and makes them sit down with a confident perswasion of the truth of it. And on the other side, when a Minister undertakes to refute and overthrow that opinion, he lies under this great prejudice, of minding his own interests, of envying the Lords people this glorious priviledge, and desiring to monopolize it to himself; And so, whatever he saith upon that account, is rather taken as the issue of his own passions, then the sence of the Scripture: But, because I have learned to judge of things otherwise then by events and appearances, and the humours or censures of men. I dare not decline a necessary work upon the account of any reflections which may be cast upon me thereby, but shall leave the vindication of my credit, and the bringing forth of my righteousnesse to God, and (as in duty I ought) ingage for the assertion of the truth in this particular: Which I am the more willing to do, because (if the providence of God may be observed, and if the tree may be judged by the fruit) there is hardly any one principle, which hath been more scandalous to thousands of the most judicious of Gods people, (both Ministers and others) and more unhappily instrumentall to the introduction, and propagation of all those loose, false, vain, frivolous and pernicious doctrines (which abound in the Nation) then the profession and practise of this specious opinion of liberty of prophesying. Nor doth this onelyonly flow from the abuse of that principle, (as our Brethren would insinuate) but from the very principle it self, as they state it: For so long as they hold, that, It is the duty of every gifted man, as such, to exercise his gifts, (which they assert pag. 32.) and that, if he have received gifts to teach publickly, he must use them also publickly; (which they avow, pag. 47.) and that, he himself may judge of his gifts, and may preach, though it be not so expedient, without any further Call: (which they professe, pag. 20.) What can be expected, but that this Doctrine should be a Trojan Horse, whence the adversaries of the Truth may break out, and destroy the City of God, A Pandora's Box, from whence all sorts of mischievous and foul poysoning opinions may fly out, and that without remedy. It must be here seasonably remembred, that the point here discussed is no triviall point, but one that nearly concerns the very vitals of the Church, to whose welfare nothing under God and his Word, is more necessary and conducible, then the Ordinance of the Ministery; And therefore nothing requires greater care in the disposal of it, then that doth, and in nothing were the Apostles more solicitous then in committing this Office and worke to fit persons, and nothing would have been more incongruous to the wisdome and faithfulnesse of the head of the Church, then to prostitute them to the fancies and humours of every invader, nothing more unbecoming the carefulnesse of our great shepherd, then to suffer any wolfe (that saith or thinks he is fit for it) to take the office of the shepherd, or to do his work, both which come to one, and are utterly pernitious, to the flock. The consideration of these and such like things, occasioned the Provincial Assembly to take it into their serious thoughts, not onelyonly to assert the Office of the Ministry, but also to regulate the work of the Ministry, and to confine it within those just boundaries which God and man have set for it: This was done in that late piece called Jus Divinum Ministerii Evangelici, a piece which as it hath through Gods blessing been satisfactory to the consciences of many persons, so hath it had a contrary effect upon others, (as might in reason be expected) to draw forth and derive opposition upon it, from divers hands, and among others, those of our Brethren, with whom I have now to do: And although it is not fit, nor usuall for Assemblies to take notice of the contradictions of particular persons; yet, because our Brethren have with united force undertaken the refutation of part of that Treatise; and because they have indeavoured to manage it with Scripture Arguments and evidence, (which justly bear most sway in these times) and because divers well-meaning persons, (and that not onelyonly such as being injudicious, are inconsiderable, but also such as seem to be pillars in their way) have declared their high approbation of it, and asserted the unanswerablenesse of it. It was therefore thought fit that something should be done by way of reply: And accordingly the Provinciall Assembly was pleased to lay it upon my shoulders, and I ingaged in the work, and as I love not unnecessary delayes, so I hoped long since to have given the World an account of it: But it pleased that Supream Providence (which orders all affaires) unexpectedly to surprize me, with a sad and dangerous convulsion, which being seated in the head, did not onelyonly disinable me for the present, but a pretty while after overawe me, so that I was disswaded from medling in any thing, whereby the brain might be exercised, and discomposed: and moreover, it is not unknown to many, that a work of far greater concernment, and paines, and trouble, and care, did lie in my hands all along, interfering with this, which indeed required the whole man; besides many other occasions not inconsiderable, which is needlesse and impertinent, for me here to speak of: OnelyOnly thus much I have here mentioned by way of Apologie, why this Reply comes forth no sooner, and it may further Apologize for the frequent defects which may be observed in it, because I was so continually incumbred with distracting cares, about other affaires, whereof I have many witnesses. This delay therefore the Reader is intreated to pardon, and to accept of the service, as it is now tendred, wherein, though I doubt not, it will be easie to the wise to observe many weaknesses, yet God and my conscience are my compurgators, that I have managed it with sincerity, and I hope my Reader will witnesse that I have handled it with the same candor and moderation which our Brethren have shewn, and which I think ought to be shewn in such differences as these. For the successe of this work, as I am not without hope, that there will be found some, ex meliore luto, who laying aside partiality, will own the evidence here brought, and yeeld to it, (for I may without vanity say, that there is some evidence and cogency, at least in some things in difference) so I must confesse, when I consider, how weak and injudicious most are, and unable to discern between things that differ, how supine and carelesse the generality even of good men are, in the weighing of things of this nature, (and yet usually such as are least knowing, are most confident and heady) how apt the most are to be led by the reputation of some particular men of their party for ability and piety, how deeply mens interests are concerned herein; and in particular their honour in not seeming to be bafled, and deserting that way they are once ingaged in: I say, when I consider these things, I am full of fears, lest what is here said, and whatever is spoken hereafter, will vanish into the air, without any successe. However this is sufficient incouragement to me, that I have born witnesse to the truth of God in these declining times, and hope it may be usefull, if not for the reduction of such as are gone astray, yet for the confirmation and settlement of others, who may be wavering herein.
There are three sorts of Readers, principally which I expect to meet with.
1. Weak and well-minded soules, who are in this much to be pitied, that being insufficient to see by their own eyes, and to look through the vail of holy pretences, and pious ends, are apt to be abused by others, and to be carried to and fro, by every wind of doctrine: These, I wish they had followed the Apostles direction, and never given way to doubtfull disputations. But having once entertained them, and being overthrown by them, if they do not give very diligent heed, and receive not more then ordinary assistance, are never like to recover themselves.
2. Proud, wilfull, and self-conceited persons, the pride of whose hearts, hath led them into wayes of singularity, and will oblige them to make good their ground. Their Motto is, Cedo nulli. And because a recesse from their received perswasions would import something of weaknesse, and humane frailty, they, being conscious to themselves, of their own great worth, are resolved, and unmoveable from their present apprehensions.
3. There are an intelligent and ingenuous sort of men, who being sensible of their own weaknesse, dare not suppose themselves beyond a possibility of mistake, and therefore alwayes have an eye open to discern further conviction, when ever it is offered, and keep one ear open for the adverse party, whose language is that of Jobs, That which I know not, teach thou me, and wherein I have thought amisse, I will do so no more. It is for the sake of those, that I have taken this trouble upon my self, and I hope as to persons of this allay, my labour may not be in vain in the Lord.
But I shall detain thee no longer in the porch, but let thee into the house, desiring the God of Truth, to lead us into all Truth, which is the hearty prayer of
Thine in the Lord, Matthew Poole.
Touching the Relation of the MINISTRY.
COncerning the Epistle prefixed by our Brethren to their Book, I shall say nothing, because they run out into impertinent Controversies concerning the Catholick visible Church, the matter of a Church, Church Covenant, &c. And indeed it is needlesse I should say any thing about them, they having been so fully ventilated by so many Learned Authours, as Hudson, Rutherford, Wood, Cawdrey, and many others; and Dr Collings in particular hath Answered this Epistle, whither I referre the Reader: and therefore I come foreign, to the Answer of the Book.
Wherein I shall crave no more liberty then our Brethren took, and I shall use their own words, Pag. 1. Though I intend not to Reply to every particular, yet I shall give such Animadversions upon the most considerable things, as will leave it unnecessary to speak to the rest. This I shall solemnly promise, that I will not willingly decline any thing, which is either strong, or plausible, or considerable, but only such passages, as, the foundations being shaken, do fall of themselves: And under this promise I hope I may be excused from following our Brethren foreign ▪ (which commonly occasions personal reflections, and heterogeneous excursions.) And, although it were easie to cast the work into a more convenient mold, yet, that the Reader may with greater ease compare their Book and the Answer, I thought fit to observe their order, and to distinguish it according to their Chapters.