The Pulpits Patronage Against Unordained Usurpation, Part 1 · Chapter 6 – Chapter 8
CHAP. VI. A praeludium to the Arguments.
HAving thus opened and expreſſed our ſenſe, and fixed what we purpoſe to aſſert, we come in the next place to maintain and make it good: having declared and diſcovered what we hold, we come to ſhew the grounds and evidences, by which we hold it: having ſaid what we think, in this particular, we come to ſettle and aſſure it.
Though we believe, unto a willing minde, we have already ſaid what may ſuffice, if we be not much miſtaken in our explications all along: we have been rather Doctors then Dictators, Miniſters, then Maſters of your apprehenſions: ſo that unto an impartial unbyaſſed and can did Reader, more need not be added. But we conſider, what an Iron age we live in, how ſparing men are of their faith and charity. How many godly, well-meaning Chriſtians, have in theſe late years bin robbed and rifled of their faſtneſſe and eaſineſſe, to entertain truths brought unto them, by pretenders to integrity and ingenuity; and therefore are not willing to exact upon them, and exhauſt them of that Title they have left; but are content to laviſh and expend our own parts, that we may ſpare theirs, to feed them with milk, and not with ſtrong meat, becauſe (at preſent) we think, they are not able to bear it, in regard of the queaſineſs and weakneſs of their ſtomacks, as the Apoſtle ſpeaks: (i)1 Cor. 3. 2we only crave and beg their candor, care, and conſideration, of what we offer to them, that our Arguments may not be ſlighted, before ever they be ſeen: proſcribed and expunged, before they be peruſed and examined; complaint is made againſt the Miniſters at Epheſus, by Demetrius and the Craftſmen; (k)Act. 19. 38.but when one of them was ready, to make his own and fellows juſt defence unto the people, when they perceived, that he was a Jew, there aroſe a cry, about two hours long, ſo that nothing could be anſwered: (l)Act. 19. 33, 34.ſuch turbulent, ingaged, prepoſſeſſed Readers, we would not by our good wills meet with; but ſuch as with thoſe noble Bereans will afford us ſo much of their time and intellectuals, as may be able to examine, and conſider what we ſay.
In times of peace, men build their houſes, with reſpect unto thoſe Offices, imployments and entertainments they are like to have; but in times of warre, combuſtion and diſorder, mens houſes were accuſtomed to be their Caſtles: walled (moſt commonly) and towred about, for ſafety and defence: ſo thoſe that have imployed their pens upon this ſubject, in former quiet times, have framed their ſpeeches and diſcourſes, for civil gueſts, that would be willing to take all well, and make the beſt of every thing; but we, that venture in the ſtorm, muſt carry Anchors and Cables with us; muſt look we build upon the Rock, that though the rain deſcend, and the floods come, and the winds beat vehemently upon our houſe, yet it may not fall, becauſe it is founded upon a Rock: (m)Mat. 7. 25. Luk. 6. 48.that is, ſay nothing, that we are not able to aſſert and juſtifie, put nothing down, but what we are provided for to prove: offer nothing to our readers, as opinion, which they may at their liberty and leaſure, take or leave: chuſe or refuſe, receive or reject; but arm our aſſertions with arguments and demonſtrations, that may not only crave, but carry and command admiſſion, and entertainment; yet in a quiet, and mild addreſs, and importunity; for we would have no man to exclude and ſhut his reaſon out, that we might be received, unreaſonable and evil men, are much alike with us.(n)2 Theſ. 3. 2.
But alas, what is it, that we goe about, with ſuch anxiety and care, for to aſſert and prove? ſome dubious exotick Paradox, ſome hidden and unheard of aphoriſme, or poſition, as the circulation of the blood in all mens bodies: the ſtanding or blazing of the Sun unmovably, and the turning and dancing of the fixed Starres and Planets round about it: yet even ſuch things have been argued unto belief, and ſatisfaction of very many: or, is it the ebbing and flowing of the Sea, in the nature and manner of a boyling Pot or Caldron, (as the Scripture calls Leviathan, that great Sea monſter: (o)Job. 41. 20by reaſon of the heat of the earth, in which it ſtands, and the influences of the heavenly bodies, that lie continually upon it, and make it boyle: or is it ſome new diſcovery, in the Planet Jupiter, of we know not what new forms and fabricks, as others have done already in the Moon? yet theſe things have been ſaid, not without ſome evidence: no, alaſs, our theſis is that there ought to be a Miniſtry: ſome perſons ſet apart, to attend and act in holy things, with more aſſurance and authority then others: when one had made a very learned, and good oration, in the hearing of Alcibiades, in prayſe of Hercules, he askt him, if he ever heard one made in his diſprayſe: we might be well afraid of ſuch a queſtion, but that we are better provided of an anſwer: its ſaid indeed, ſapientis eſt, de manifeſtis, rationem reddere: to give a reaſon of the riſing and ſetting of the Sun, of the waxing and waining of the Moon, of the raiſing and falling of the rain and dew, of the lengthening and ſhortning of the dayes, in ſpring and fall; for of all theſe, queſtions may be framed, and doubts made; but no man argues ſeriouſly againſt them, unleſs it be for ſport: ut ſimus duo, as he ſaid; but we meet with ſerious and elaborate impleadings againſt this known and common truth, with men that labour and ingage their reputation in this cauſe: and perhaps are come at laſt for to believe themſelves: we have heard of ſome that have told a lie ſo often, that at laſt, they were perſwaded, and began to think it might be true; but we cannot think ſo meanly of profeſſors of the truth among us, that the moſt elevated and rankeſt Chriſtians in this Church, that pretend unto the higheſt ſtrains of inſpirations and aſſurance, ſhould diſ-believe a principle, ſo generally and long received, and owned by themſelves and all men: ſo reaſonable and agreeable to order, comlines, improvement, & edification of the Church & Saints: ſo grounded, bottomed, abetted in the Scriptures: how were thoſe innovators and incroachers, in the Biſhops times, exploded and cryed out on, for offering to perplex and puzzle the perſwaſion, that Gods people of the Nation had, of the divinity of the Lords dayes reſt: yet that was not ſo clear and evident, the inſtitution of it in the Scripture, more uncertain and conſequential, the obſervation not more univerſal: and ſhall we worſhip & adore for Saints and ſublimated Chriſtians, thoſe that do not only offer and endeavour to puzzle & perplex this principle, that there is a Miniſtry, but to expunge & overthrow it utterly? The Phyloſopher in the beginning of his metaphyſical enquiries, ſayes, its a peece of great skill, & an evidence of ingenuity, ſapienter dubitare, to make pertinent & proper doubts, qui neſcit dubitare, neſcit diſcere; but we do not think, this is a good doubt, for men & women in a Nation, profeſſing godlineſſe after ſo many years perſwaſion and belief, there was a Miniſtry: after ſo much efficacy and operation of it, upon the hearts and lives of Saints and ſinners: after ſo much evidence and witneſſe bearing to it from above, in various apparent, providential adminiſtrations and effects: after it hath, (upon the matter) ruined and overturned Popery, removed uſurpation in the Church, ſhut out and ſhamed looſeneſſe and prophaneneſs, inabled very many of their hearers and Diſciples, to preach, and write, and wrangle, and conteſt with them, and contend againſt them, for the Garland: after they are charged and accuſed, to have raiſed all this duſt, confuſion and diviſion in the Nations, that where five have been in one houſe, there have been three againſt two, and two againſt three, the Father againſt the Son, and the Son againſt the Father, the Mother againſt the Daughter, and the Daughter againſt the Mother, as our Saviour ſpeaks: (p)Luk. 12. 52, 53.ſhall we doubt, whether he can write, whoſe ſcholar, whom he hath taught and bred, is now contending with him, for the ſilver pen, whether he be a Grammarian, that hath many of his ſcholars in both the Univerſities?
If there were a party in the Land, that went about for to perſwade, there neither were nor ought to be an Army in the Common-wealth, that with thoſe wild and giddy Anabaptiſts in Germany, and the Netherlands, did preach and publiſh, that it was not lawful for men profeſſing Chriſt and godlineſs, to take up Arms, or to make any manner of reſiſtance to their enemies, in any caſe, becauſe Chriſt ſaid, (q)Mat. 5. 39:reſiſt not evil, and again, (r)Mat 27. 52all they that take the ſword, ſhall periſh with the ſword, would any body heed them, or believe them? would they not ſhew them, what ſucceſſes, victories, and rich rewards, and gratulations, our Arms and Forces have been followed and bleſſed with from the beginning? how many Chriſtian Souldiers ſerved the Heathen Emperours of Rome, againſt invading enemies, that there was a Legion, called Pia, the holy, or religious: would they not tell them, that David was a Souldier, and a man of warre, (s)1 Chron. 22. 8.that Solomon in times of peace had four thouſand ſtalls for horſes, and twelve thouſand Horſemen? (t)2 Chron 9. 25.would any body take the pains, to write a book againſt ſuch triflers, and non-ſenſe? yet this is our caſe; for carnall weapons, there may be reaſon why they ſhould be abated, and their numbers leſſened, in times of peace; but there are no times wherein ſpiritual weapons are not uſeful: whatever enemies we kill and conquer, we cannot kill the Devil: your adverſary the Devil, (ſayes the Apoſtle) (u)1 Pet. 5. 8goes about continually, ſeeking whom he may devoure: in times of peace, our civil outward Arms and Ammunition, may be ſpared and layd aſide, but the Devil doth moſt miſchief in the times of peace.
If Chriſtians were at eaſe, and wanted work, they might perhaps think fit to recall and reconſider, what they have learned, to examine and peruſe their grounds and principles; but we do not finde any ſuch long vacations, we ſee no leaſure for to do and undoe: the Apoſtle blames the Hebrews, becauſe they needed repetitions, and new teaching over principles, (w)Heb. 5. 12.and compares ſuch hearers unto ground that is nigh unto curſing, whoſe end is to be burned, (x)Heb. 6, 7, 8and our Saviour ſayes, when the Devil is caſt out, and comes again, the end of that man is worſe then the beginning; (y)Mat. 12. 45for unleſſe there be ſome principles allowed, and conſented to on both ſides, there can be no debates: Archimedes would have room, to plant his Engine, or elſe he could not ſhew the force and vigour of it, contra principia negantem, non eſt diſputandum, if the foundations be caſt down, what can the righteous do? (z)Pſal. 11. 3.a good act, once before King James was mar'd, becauſe the anſwerer would grant his opponents nothing, but made them waſte their time in proving principles, that were to be allowed and granted.
Yet we ſpeak not this to ſpare our pains, and excuſe the labours we are likely to be put to; what is more proper then to die, defending of the Poſt and Guard, we are commanded and appointed to, ſe defendendo, is the beſt plea, that arms can have: the light of nature, and law of Nations ever did, and do allow it: when we are ſet upon, and ſtormed in our trenches, when we ſtudy to be quiet, and to do our own buſineſſe, as the Apoſtle ſpeaks, (a)1 Theſ. 5. 11.we cannot have a more compelling call, to take up arms, and ſet our ſelves unto the work: yet there is no work ſo ſorrowful, and full of anguiſh and anxiety, as after-throwes, and bearing over again our own Children: how doth the Apoſtle mourn in that condition, that he muſt again be brought to bed, muſt travel in birth again till Chriſt be formed in his little Children: (b)Gal. 4. 19.and if it be many times ſuch hard and piercing labour, to bring forth little Children, what will it be to bring forth great ones? a ſad meſſage it was unto Henry the eighth, when they told him, either the Mother or the Child muſt be deſtroyed, an hard choyce to him; but harder to the poor afflicted Mother, when ſhe could not ſave her ſelf, but by the death and ruine of her Childe, nor her Child, but by the death and ruine of her ſelf▪ its hard for us to ſay, how tender Mothers affections uſe to be unto their Infants, can a Mother forget her ſucking Child, that ſhe ſhould not have compaſſion on the ſonne of her womb? (c)Iſa. 49. 15yet this is our caſe, we cannot clear our ſelves, but by accuſing thoſe that are our Children, we cannot be innocent, unleſſe we finde them guilty: when Thamar was defiled by her Brother Amnon, that wounded her, that ſhe knew not whether to tranſlate her ſhame, (d)2 Sam. 13. 13.ſhe could not make her own defence, but by accuſing and depraving her own Brother: Caeſar did ſtruggle, till he ſaw Brutus ready for to ſtrike, but then ſubmitted: we have been ſlow to make our own defence, but can you blame us, ſeeing it muſt be with our Childrens accuſation; its true, there is a Law of God not inabling only, but enjoyning foreign, or want of natural affection; (e)Deut. 21: 18, 19, 20, 21.but how ſeldom do we ſee it practiſed, how few ſuch Parents are there: no, we rather chuſe to take the fault upon our ſelves, then lay it on our Children: we are deſirous to ſhew our natural, paternall, and maternal diſpoſitions and affections, to our Children, as well as any, if we could finde that our debaſement would advance and honour them, if they might raign in our ruine, we ſhould go near to ſay, occidant modo imperent, as ſhe did, if they were as likely to attain it; but alas, it will be their diſhonour, as well as our grief; if we have no Commiſſion and Authority, they muſt be baſtards, if the Mother be proved an harlot the Children cannot be legitimate.
But there is another ſorrow and perplexity, in this our labour, and that is our little hope of convincing, and winning thoſe that are our proper adverſaries; for had they been humble, modeſt, teachable, and tractable, they hardly could have fallen into this errour; for the Scripture ſeems to us to be ſo punctual in the point, the practiſe and belief ſo univerſal, the oppoſers ſo modern and infamous, the learned pens that have gone before us in the work, ſo pathetical and powerful, that we ſee not what we ſhall be able for to add, nor how an adverſary could ſtand againſt them, unleſſe ſome carnall biaſs be clapt upon his conſcience, ſome worldly and ignoble intereſt, have overturned and ſubverted him, as the Apoſtle ſpeaks: (f)Tit. 3. 10, 11.and if that be the caſe, what hope can we have of curing ſuch a cankered and gangrened a Member, (g)2 Tim. 2. 17and if we think that others may be ſaved and delivered from the danger: yet there is difficulty therein alſo; for if ordinary and common grounds could do it, they have been furniſhed with ſuch already, from ſuch pens and parts, as we cannot, nor do not hope to out-do: and in this caſe, may well ſay, nihil dictum, quod non dictum prius. What diſh ſoever▪ or howſoever dreſt up, yet will be thought, a double ſodden Colewort: and if any think, that we would not obtrude our ſelves in this extream ſatiety, and nauſeous croud of Pamphlets, without ſome carrying and cogent demonſtrations, they muſt be told, the ſubject matter will not bear it; for as the Phyloſopher, in the beginning of his morall writings truly ſayes, its as improper to expect a demonſtration from an Orator, as not to have it from a Mathematician: were we to argue ſome axiom or poſition, in the mathematicks, if we did not carry it by clear, convincing, undeniable concluſions, it were much better not to have medled in it; but whoever thinks to do ſo in morality, eſpecially in Divinity, will finde himſelf deceived in the ſubject; for in ſuch things, the aſſent is not ſcientia ſed fides, not knowledge properly ſo called, or ſcience, but perſwaſion and belief; religio (ſaith Hugo Grotius) eſt medicina, ſanabilium ingeniorum, a medicine for thoſe that are not ſtark mad, a receit for ſuch as are deſirous and willing to be cured: we can force one to acknowledge and confeſſe, that every whole is bigger then his part, that equalls equally abridged, will ſtill be equall; but we cannot force ones reaſon to acknowledge three are one, that God and man are one Chriſt: that a woman is with Child, and yet a Virgin: here muſt be faith and ſubmiſſion of our reaſon unto authority. And therefore when our Saviour ſends out his Apoſtles, to convert the rational, and Heathen world, becauſe he knew they were not able to demonſtrate what they moved and pleaded for, to captious and cunning ſophiſters, ſuch as Porphis and Lucian, and Simon Magus, and Elimas the ſorcerer were, he gave them power to do miracles, to melt and mould the frame and courſe of natures method and efficiency inſtead of it, (h)Heb. 2. 4.God alſo bearing them witneſs, both with ſigns and wonders, and with divers miracles and gifts of the Holy Ghoſt, according to his own will: we muſt therefore make this humble prologue & propoſal, unto all we have to ſay, that our Readers would be pleaſed to put on when they are reſolved to read our writing (as the Elect of God) holy and beloved, bowels of mercy, kindneſſe, humbleneſſe of minde, meekneſſe, long ſuffering, forbearing one another, and forgiving one another; and above all theſe, to put on charity, which is the bond of perfection, as the Apoſtle ſpeaks: (i)Col. 3. 12. 13, 14.that they would not think, we are about to cudgel and compel them into a judgement and perſwaſion of what we ſay, but to beſeech and bow them, that they would believe that the weapons of our warfare are not carnall, (k)2 Cor. 10. 4.that we are not Club-men and Commanders, but ſubmiſs and lovingly intreating, and beſeeching Brethren, that profeſſe we can have no admiſſion, where faith and love are not door-keepers; that we mean not to break open, or heave the door from off the hooks, but only quietly and calmly knock: if any man open to us, we ſhall acknowledge it a courteſie, if none, we hope we ſhall be quiet, and content to wait. And remember, that the Servant of God muſt not ſtrive, but be gentle unto all men, apt to teach, patient in meekneſſe, inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth, and that they may recover themſelves, out of the ſnare of the Devil, who are taken captive by him at his will,(l)2 Tim. 2. 24, 25, 26.
CHAP. VII. The firſt Argument.
ANd thus having laboured and endeavored, to ſweeten and aſſwage our Readers expectation, we come to offer and propound, what we have thought upon by way of Argument.
That ought to be in every ſetled well-ordered Arg. 1 Church, that is beſt for it: (m)Prov. 3. 9Honour, the Lord with thy ſubſtance, and with the firſt fruits of all thy increaſe: the firſt fruits are commonly the beſt fruits, & were therefore to be offered unto God, (n)Exod. 23. 19.ſo the Levites were ſeparated from the other Tribes, and offered for an offering unto God, as we finde it: (o)Numb. 8. 14, 15.now when we are to ſend a preſent, and offer any thing unto a great perſon, we muſt be careful that it be the beſt, as Jacob to his Sons, (p)Gen. 43. 11.take of the beſt fruits of the Land in your Veſſels, and carry down the man a preſent: how much more, when we offer it to God, who is a great King, and his name is dreadful among the Heathen, as he ſpeaks, (q)Mal. 1. 14.and is as curious as any perſon; the Sons of Aaron were deſigned to the Prieſt-hood, but not …and over head; for if any of them there were a blemiſh, they might not execute that office (r); yet they were but a company of Butchers, Cooks and Bakers, wherein a blemiſh is not thought to be ſo great an eye-ſore: but the Miniſtry of the Goſpel-adminiſtration, is a great deal more refined (s)2 Cor. 3. 6, 7, 8, 9., wherein a blemiſh will be ſooner ſpied, & muſt be therefore more warily avoided, and took heed of.
But its better, that in every Church or Congregation, ſome ſhould be ſet apart, to attend and act in holy things; for they are the more ingaged and obliged, fidelem putaveris feceris, as Joſeph would not meddle with his Miſtris, becauſe his Maſter had intruſted him with all the reſt of his poſſeſſions and enjoyments (t)Gen. 39. 9. Eccleſ. 4. 9.: its good to be ſure of ſome; when Dion went to free the Syracuſans, from the bondage they were in, and was perſwaded to come alone, and promiſed all manner of aſſiſtance, yet he thought good to carry ſome ingaged skilful perſons with him, that he might confide in, and caſt himſelf upon. Its better leave, then lack: we may have common Souldiers to aſſiſt us, when we cannot have Commanders: however, both are better then any one; better have Officers and Souldiers, then only Souldiers; better have Miniſters and private Chriſtians, then only private Chriſtians. When Saul's Meſſengers finde the Prophets propheſying, and Samuel appointed over them (u)1 Sam. 19. 20., they alſo were ingaged in the ſervice. Its better …o have Mariners and Pilots in a Ship, then only Mariners.
CHAP. VIII. The ſecond Argument.
THat ought to be in every ſetled well-ordered Arg. 2 Church, that is moſt orderly; for there is moſt of God in that, who is not the Authour of confuſion (w)1 Cor. 14. 33., but orders and appoints all Creatures to their proper functions: firſt lights a Candle in the dark world (x)Gen. 1. 3, 4, and then works by it; firſt furniſhed the earth with all accommodations, and then brings man to be the Governour and Maſter of it. Its really doubted, whether foreign, ſignifying the world, be derived ab ordine, vel ab ornamento, that is, from order, or from ornament, becauſe order is ſo proper, and eſſential unto Ornament, nihil ornatè, quod non ordine. The Apoſtle though abſent, is refreſhed with the contemplation of it (y)Col. 2. 5.; for though I be abſent in the fleſh, yet am I with you in the ſpirit, joying and beholding your Order: and therefore the Apoſtle ſpends many lines, in ſetting their aſſemblies in order, yet did not abſolutely effect it, but engaged to abſolve it at his coming (z)1 Cor. 11. 34., and in the interim, doth enjoyne them, to obſerve it as much as might be (a)1 Cor. 14. 40.: But its more orderly, that ſome ſhould be engaged, and ſet apart to attend and act in holy things, then that it ſhould be ſet at ſix and ſevens; that every body in the Aſſembly, ſhould know, how, and what, and when, and where to act and move, then that the Aſſembly ſhould be confuſed, and the more part not know, wherefore they came together (b)Act. 19, 32.; that the Officers and Souldiers ſhould know their ranks and files, then that they ſhould be jumbled, and thruſt together immethodically; that the Miniſter ſhould know, and keep his ſtation, then be foreign, as the Apoſtle calls it (c)1 Pet. 4. 15; for its the rule of the Apoſtle (d)1 Cor. 7. 24.that every man wherein he is called, therein abides with God, unleſſe he be unfixed, and may remove without the breach of order and agreement; for who is ſufficient for theſe things (e)2 Cor. 2: 16.? but we think them binding and obliging unto others, as well as we; for no doubt, it is as lawful and as eaſie for us to go down to another ſeat below us, as for others to come up to us; for a Miniſter to be a Juſtice, as for a Juſtice to be a Miniſter; that it is as far from Athens to Thebes, as from Thebes to Athens; facilis deſcenſus, its eaſier to deſcend then aſcend; a man with manners, may take the loweſt ſeat, when it may be pride to aſcend and occupy the uppermoſt (f)Luk. 14. 10: it is as meet, that we ſhould leave the word of God, and ſerve tables (g)Act. 6. 2:, as that others ſhould leave their ſhops and ſtables, to adminiſter the word of God, and Sacraments.