The Preacher Sent, Title page – Dedication 1
The Preacher ſent: OR, A VINDICATION Of the Liberty of PUBLICK PREACHING, By ſome men not Ordained.
In Anſwer to two Books:
1. Jus Divinum Ministerii Euangelici. By the Provincial Aſſembly of LONDON.
2. Vindiciae Miniſterii Euangelici. By Mr. John Collings of Norwich.
Publiſhed by
Iohn Martin, Miniſter of the Goſpel at Edgfield in Norfolk.
Sam. Petto, Miniſter of the Goſpel at Sand-croft in Suffolk.
Frederick Woodal, Miniſter of the Goſpel at Woodbridge in Suffolk.
LONDON. Printed for Livewel Chapman and are to be ſold at the Crown in Popes-Head-ally. 1658
To all faithful Miniſters, and truely Chriſtian People, profeſsing the Order of Church-fellowſhip and Government, called Preſbyterian.
Beloved Brethren:
IT's ſurely an error in practiſe, when upon a plea of error in judgment, men write actually and effectually one againſt another, diſcharging themſelves as guns loaden with prejudice, wrath, and diſcontent; giving out but little light, yet roaring and wounding exceeding much. We deſire to be found innocent from this tranſgreſſion, and do preſent what we have written as for you, and not againſt you; having had it in our hearts to deſign, if poſſible, ſome communication of light, however ſome provocation of Love: whilſt you ſee our help, from the (ſeeming at leaſt, but to us) real countenance of the Scripture, you may finde reaſon to beleeve, we are nes preſumptuouſly wilful, though extremely weak.
We may not conceal two things as heavy weights upon our ſpirits, when the Lord was calling us out to miniſter unto him in the publication of this work; which though we have been inabled to caſt from us, yet we are jealous leſt they may lie as ſtones of ſtumbling in your way, and obtain ſentence of condemnation to paſs upon us as criminals, before you have heard us plead our cauſe.
1. The exceeding great abuſe of that liberty we plead for, whereupon we had almoſt ſaid, Let us not do good, leſt evil come thereof. But in this we were ſatisfied conſidering, 1. That the having and reading the Scriptures in our tongue, is the firſt occaſion of the manifold errors and diviſions found amongſt us; yet the loſs of that liberty would be an intolerable loſs. 2. Did Ordination paſs upon every Preacher, there is no ſuch virtue in it to make pure, or to keep pure: as ſome veſſels under that mark bring us gold and ſilver, ſo ſome are loaden with little elſe, but apes and peacocks. 3. The allowableneſs of an act is founded in the authority by which it is performed, when attended with dueneſs of circumſtance, not in iſſue, ſucceſs, or uncertain event: the active humiliation of our bleſſed Lord was the greateſt-ſtumbling block, and an occaſion of the ſaddeſt blaſphemy to the Nation of the Jews, that ever any people were acquainted with; yet therein he was obedient, and therefore honored. Phil. 2. 6, 7, 8, 9. 4. Such men as are through Grace foreign, taught of God, and through gift foreign. apt to teach. are as vines and fig-…es, where the curſed fruit of error and diviſion with obſtinacy perſiſted in, is not found; and for ſuch only we plead.
2. That we hereby keep open bleeding wounds, which had need be healed: the anſwer whereunto we truſt alſo of a good conſcience, is this: It is a duty to contend, Jude 3. although to be conte…tious is ſin: a contending Spirit may be healing, a contentious ſpirit is w…unding evermore. We profeſs our ſelves bound for peace, as far as the ſhooes of the Goſpel will carry us; and ſay with Calvin, Opranda quidem eſt pax, ſummoque Caivin de v…ra Chriſtianae pacifi…is, & …ccleſiae reformandera…ione.ſtudio querenda: ſed p…tius quam redimatur ulla pietati… au… veritatis jactura, Coelumterra ſi…pus eſt miſceatur.
And becauſe the many controverſies concerning Officers iſſue from a diverſe apprehenſion of the nature of the Church it ſelf, we ſhall crave leave in a few words to give an account of our perſwaſion thereabout, with the grounds and reaſons thereof.
It is unto us clear as the ſhining light, That a Church formed unto fellowſhip in New-Teſtament-Ordinances (we would not found a controverſie upon a word) a Church capable of Officers, immediately to be ſet in it, and over it, who may take heed to all the flock, overſee and feed it, which alſo muſt know Act 20. 28. 1 Theſ. 5. 12, 13. Heb. 13. 7, 17.them, obey and ſubmit unto them, as to ſuch as watch for their ſouls; is a particular company of Saints in mutual union for mutual fellowſhip in the means of worſhip appointed by Chriſt, for the glory of God, the edification of their own ſouls, and the good of others.
1. It's a company; one cannot be a Church. Tell the Church, is not, Tell the Biſhop; though ſome have had it, and ſtill would have it ſo.
2. It's a particular company: indeed there never was, never will be a company exiſting in rerum naturâ, any other then a particular company: we grant an Univerſal company of Saints in a reformed ſenſe, comprehending ever individual Saint-member thereof, whether formed unto fellowſhip, or unformed; but as Saints, not as Churches of Saints: as the world is univerſal, of which all Creatures are a part, yet did a man ſtand where he might ſee all Countreys and all Creatures, he ſhould ſee but a particular world, really particular, but intellectually Univerſal: ſo when all Saints ſhall be gathered together at the right hand of the Lord, ther ſhall be ſeen a particular company of Saints, really particular, though intellectually univerſal; this being apprehended, viz. here are all, there are no more: it's otherwiſe with Companies of Saints formed into fellowſhip; did a manſtand where he might ſee all Corporations; all particular civil Societies of men, he might acknowledge the general nature of Corporations exiſting in either of them, and yet deny an univerſal Corporation conſiſting of them as parts thereof: So were all the particular Churches repreſented to his view at once, he might grant that the univerſal Univerſalis natura eſt una in multis.nature of a Church, is in either of them, yet deny an univerſal Church conſiſting of them as parts thereof.
Neither can we underſtand how that Scripture, 1 Cor. 12. 28. ſo often preſſed into the ſervice of the Catholick Church, can be found really a friend thereunto: for God hath ſet ſome in the Church, is equivalent to that which is written, ver. 18. God hath ſet the members every one in [the] Body; now if this hath no ſtrength, God hath ſet the members in the Body, Ergo, There is a Catholick, Body; then this is weak: God hath ſet ſome in the Church, Ergo, There is a Catholick Church. And let not our Brethren impute it to a ſpirit of faction and diviſion in us, that we renounce the name and thing of a Church, of Churches, or of ſuch a viſible Catholick Church: for,
1. Every part is incompleat, not having the power of a whole in it: but every particular Church rightly conſtituted, hath in it the power of a whole Church, therefore 'tis not a part: & whatever our Brethren deny us in our Congregations, yet may they obtain a conceſſion for a National Churchconſtitution, we doubt not but they would be therein Independent, and not allow the Authority of any Nation, or of all the Nations in the Chriſtian world, to impoſe a form of order or Government upon them, wherein they are not ſatisfied; acting in all Church-work, not as a part, but a whole: which they could not regularly doe, if but a part of a Catholick Church.
2. Every whole is really diſtinct from every part, and from all its parts collectively conſidered: they are conſtituting that is conſtituted; but where that Church is, which is really diſtinct from all particular Churches, or wherefore it is, we profeſs we know not.
3. There is no Univerſal viſible meeting to worſhip God, Ergo, no Univerſal viſible Church. The Synagogical meetings of the Jews were the meetings of ſeveral parts of that Church, and there never was in them the power of the whole Church; and we know not how it can be stiled, a National Church (unleſs it be from a national meeting, Statis temporibus) the word foreign being never uſed, either in a civil ſenſe, as Act. 19. 32, 41. or a Sacred ſenſe, but propter Conventum, either in fieri or in facto eſſe, becauſe the perſons were met, or under engagement to meet together: yea the Church of the firſt-born, however diſperſed and ſcattered upon the Earth, yet doth as an inviſible Church meet inviſibly and in Spsrit to perform the acts of worſhip required of ſuch a Church: we are confident, whatever it be is called foreign, aſſembling together is the formal reaſon of that denomination, which is Coetus convocatus, or the Congregation, as 'tis every where Coetus à Coeundo.tranſlated by Mr. Tindal in his tranſlation of the New Teſtament.
4. There are no diſtinct Officers appointed for ſuch a diſtinct Church, ergo there is no ſuch Church: Dioceſan Biſhops, Provincial Arch-Biſhops, National …atriarchs, univerſal Popes, would ſurely have been found in the Scripture, had a Dioceſan, Provincial, National, or Univerſal Church been found there.
5. There is no Church greater then that which hath the power to hear and determine upon offences committed in the Church; but that Church is particular, Mat. 18. 17. We know diſſenting parties lay claim to this Text on both ſides: we ſay but this, If it means the Congregation, it excludes all other; if it means the any other, it excludes the Congregation; which is unſcriptural, irrational, abſurd.
Obj. If notwithſtanding all this, ſome may judge, that although Churches do not meet in their members actually, yet they may meet in their repreſentatives, which being met, may be called, The Claſſical, Provincial, National, Univerſal Church.
Anſw. We anſwer each of us in the words of Zuinglius, to a like argument, Repreſentativam credo veram eſſe non credo: i. e. That ſuch a Church is a repreſentative I believe, but I believe not that it is a true Church.
3. It's a holy company, a company of Saints, Rom 1. 7. 1 Cor. 1. 2. ſaid therefore to be in God the Father, and in Jeſus Chriſt, 1 Theſ. 1. 1.—
1. It's the Kingdom of Chriſt, the Body of Chriſt, the Church of Chriſt, yea Chriſt, 1 Cor. 12. 12. implying neerneſs of relation unto him; but none viſibly related unto Satan, as the viſibly uncalled are, can be reſpected as viſibly related unto the Lord Jeſus; therefore not of his Kingdome, Body, Church, &c.
2. The viſibility of that which conſtitutes a member of the inviſible Church, declares a man meet to be received unto Communion in the viſible; but the Heavenly Call conſtituteth a member of the inviſible Church, ergo the viſibility of that Call declares a man meet to be received unto Communion in the viſible, the members whereof are Saints by calling: no Churches of Chriſt by inſtitution, but are Churches of Saints by conſtitution, 1 Cor. 14. 33.
3. Every Body is to be conſidered, firſt in its eſſential ſtate, before it can be determined ſuch a body in its integral, or organical ſtate: as man is compounded of ſoul and body, and ſo conſtituted an eſſential whole, who hath further more eyes and ears, hands and feet, parts and members, which put him under another notion; yet cannot all his parts and members which are integral, compleat him in the being of a man Univocally, if he be deficient in any part which is eſſential: ſo is every aggregate in forming a flock of ſheep; 'tis neceſſary to conſider the nature of the creatures to be formed; and none, not ſheep, can be numbred to ſuch a flock: in forming a Church of Saints, 'tis neceſſary to conſider the nature of the members to be formed; and … Saints viſibly, can be numbred to ſuch a Church: Inviſible unbelievers may as well belong to the inviſible Church, as viſible unbelievers to that which is viſible.
We forbear multiplying arguments for further proof, becauſe we have the conſent of our Brethren in the general: as to the neceſſity of Saintſhip, the whole ſtrife being at the door of viſibility, and about the rule for the judgement thereof; which ſome miſtaking, have their charity ſo large, as to emboſome nations of men, Separatim & conjunctim, as Saints, upon the account of a bare dogmatical faith, eſpecially if it be not contradicted with enormous ſcandals; reckoning it among the errours of Jus Divinum Regim. Eccleſ. preface.the Independents, that they affirme, the matter of the viſible Church muſt be (to the utmoſt judgement of diſcerning) ſuch as have true grace, real Saints. Concerning therefore a judgment of viſible Saintſhip, we are thus minded according to rule.
1. Errours of judgement overturning the foundations of faith, are inconſiſtent with grace & Saintſhip, Tit. 3. 10, 11.
2. Errours of life everturning the foundations of holineſs, are inconſiſtent with grace and Saintſhip Gal. 5 19, 20, 21, 24. and thus far we ſuppoſe our Brethren will walk with us.
3. Total ignorance of the way and working of Chriſt in the heart, is inconſiſtent with grace and Saintſhip, 1 Pet. 3. 15. We ask our Brethren, what rule they would walk by, in applying comfort to particular ſouls? if they would not enquire after truth of grace, what experience of ſins burthen? what experience of Chriſts relief? yea further we would know, what reaſon they have to juſtifie a practiſe of enquiring after truth of grace in order to Communion in the Lords Supper, and yet condemn us for the ſame practiſe in order to the Communion of Vindication of the Presbyterial Government, and Miniſtry, printed 1650.Saints, who write thus: He that would come to the Sacrament muſt examine himſelf: 1. In general, whether he be worthy to come, &c. 2. In particular, whether he have true faith in Chriſt, without which he cannot worthily eat this bread, nor drink this cup. 2. Whether be truly repent, &c. 3. Whether he be truly united by love to Jeſus Chriſt & his members &c. Vind. p, 52. 53. They further ſay, that ſuch as are groſly ignorant (and ſuch they intimate them to be, that cannot examine themſelves, their faith, repentance, &c.) ſhould be kept from the Sacrament by Church-Officers, upon diverſe reaſon: elſe, 1. Church-Governors ſhould be very unfaithful Stewards, 2. They ſhould be guilty of polluting and prophaning the Sacrament. 3. They ſhould expreſs much cruelty to the Soul of him to whom they give the Sacrament, becauſe they give it to one who will eat and drink his own damnation. 4. They make themſelves acceſſary to his ſin of unworthy receiving. 5. They grieve the Godly members of the ſame congregation; and as much as in them lieth, defile the whole Congregation, For know you not (ſaith the Apoſtle) that a little leaven doth leaven the whole lump? 6. They bring down the judgments of God upon the Congregation, pag. 54 55. 56. Upon this they build a third propoſition, viz. It is the will of Chriſt, that Church-Governors have ſome way ſufficient to diſcover who are ignorant, &c. page 57. What they would do at the table, we would do at the door, and entrance into the houſe, receiving thereinto all thoſe whom the Lord hath received (to the beſt of our diſcerning) and no more; knowing no rule for an ordinary ſuſpenſion of compleat and owned members of the body, from the priviledges given, and by our Lord bequeathed thereunto.
Let not any ſtumble at the corruption found in ſome of the Goſpel-Churches: an inceſtuous perſon was a member in that of Corinth; and more diſorder may be found in it: to which we ſay, filthy matter may be found in a Church rightly conſtituted, which is not fit matter in the conſtitution thereof. It were abſurd to affirm, an unclean perſon may de jure be a Church-member, becauſe a Church-member de facto was unclean. As for the National body of the Jewes, we reſpect it as a typical preſident: purge out the leaven, remove the leper, him that hath an iſſue, that is unclean by touching of the dead, &c. and we are ſatisfied concerning the matter of the Church.
4. It's an united Company. A Company however qualified, are not a Church, except an united Company: Member-hood ſpeaks relation: relation, if Political, is founded in conſent: my brother indeed is my brother whether I will or no, this relation is natural; ſo beleevers are brethren without conſent: but my companion not ſo, the mutual relation found in Companies and Societies of men, is not ſo. We would not quarrel about a word, expreſſing the meaning of union; may we obtain a grant of the thing it ſelf, call it conſent. agreement, covenant, or joyning, Act. 5. 13. Thus we argue, That whereby a number of fit perſons are joyned together, to walk and worſhip God together in the ſame Ordinances, is the form of a particular Church. But by Covenant, conſent, or agreement, a number of fit perſons are ſo joyned: Ergo. The Minor we prove thus: That which giveth being of Member-hood, diſtinction of Churches, and power of Eccleſiaſtical operation, is that, by which a number of fit perſons are joyned together, &c. But Covenant, conſent, or agreement, giveth being of member-hood in a particular Church, diſtinction of Churches, and power of operation: Ergo.
1. The being of Member-hood is conveyed in Covenant: not in profeſſion or baptiſm, Ergo, in Covenant: the excommunicate Corinthian was a viſible beleever, and alſo under baptiſm, before he was received into the Church again by conſent; yet till then, he was no member.
2. The diſtinction of every member, and ſo of the whole Church, from other members and other Churches is by Covenant. The members of Smyrna are not members of Epheſus, nor è contra: the diſtinction is not in place: Phebe is a member and ſervant of the Church at Cenchrea, when ſhe is at Rome. Did the Church of Smyrna convene at Epheſus, and do an act there, it were the act of the Church of Smyrne, aſmuch as if it had been done in Smyrna, where ordinarily they meet and walk together: nor is the deſtinction from profeſſion: what is common to the Members of every Church cannot be the form of any Church; but the deſtenction is from mutual ingagement. The power of acting as Members one towards another is hereby; when a way is ſolitary, work ſolitary, a man may walk alone work alone; not ſo where ſocial: how can two walk together except they be agreed? The Aſſociated Paſtors and Churches in Worceſterſhire upon their debate about conſent, conclude: We have reaſon to require, as things now ſtand, a more expreſs ſignification of our peoples conſent to our Miniſtery, and Miniſterial actions, and their Memberſhip of our particular Churches: Chriſtian Concore, pag 11. Which concluſion is ſtrengthned with many reaſons, wherein they urge Antiquity, Reaſon 11. Conveniency, Reaſon 12. and ſpeaking of the Primitive Churches to that Queſtion, Whether expreſs conſent were required then, among other things they (or M. B…xter for them) affirm, that without the peoples expreſs conſent none could then have ruled them by meet Eccleſiaſtical rule. pag. 15. Who have therefore the form of a covenant drawn up and added to the profeſſion of faith to be taken by the Members of every particular Church reſpectively.
And the late Aſſembly in their anſwer to the reaſons of the diſſenting Brethren, againſt the inſtance of the Church of Jeruſalem, attribute ſo much to conſent in a Church organical that although they ſay Elders receive their power and commiſſion for the whole Church of Chriſt. yet they may not exerciſe that without a Call; and the mutual aſſent and agreement of the perſons among whom and to whom they ſhould exerciſe it is proximum fundamentum exercitii, pag. 10. So it is of every act of ſpecial duty, by one man in reference to another, according to Mat. 18. 15. that ſhould a man proceed upon that rule in dealing with one not in ſpecial covenant ingaged, he would ſoon ſee his error, and that he had no call, becauſe no conſent.
Our Brethren need not be ſo much offended, that we make conſent the form of a congregational Church, when themſelves, as it ſeemeth unto us, make it the form of a Presbyterial: For granting that the Elders of a bordering Presbytery (though Neighbors) may not intermeddle with the congregations under, another Presbytery, they ſay, They take themſelves bound in a ſpecial relation to thoſe Congregations, who are aſſociated in that Preſbytery, in thoſe things for which they are aſſcciated; and their mutual conſent and agreement Aſſemblies Anſwer.gives them that relation and calling to thoſe things. pag. 11.
Moreover, conſidering how far our Brethren are agreed in this matter, we much wonder at their offence at our Covenant or Agreement: for they will grant,
1. That the members of particular Churches are under ſpecial engagement, to ſpecial duty in taking the care of, and in watching ever one another; ſo that the Church neglecting duty herein is guilty of the ſin of every member, as the Church of Corinth of the ſin of the inceſtuons perſons, 1 Cor. 5. and the ſeven Churches of Aſia of the ſin of their ſeveral members reſpectively: and not otherwiſe.
2. That members of a particular Church ought by the inſtitution of Chriſt to walk together in Ordinances; and that walking in Ordinances with another Church, and not with the ſame Church, is ſinful ſeparation.
3. The obligation upon a member to walk with a particular Church cannot be diſſolved by the private will of that member, nor by the conſent of any other Church, but that of which he is a member; according to the known Rule, Ejuſdem eſt deſtituere cujus conſtituere: onelyonly in this they are contrary unto us, That they judge the removing of an habitation a diſanulling of former relation: but if cohabitation gives not member-hood. though that ceaſe, member-hood is not taken away; but co-habitation, giveth not member-hood, no, although joyned with profeſſion and baptiſm: the inceſtuous Corinth excommunicate had all theſe, but no member-hood, until by conſent received again into the Church.
Theſe things conſidered, we plead but the way of coming under an acknowledged inſtitution, whereby members in their private perſonal capacites altogether free, become engaged to fellow members; which we apprehend to be by mutual Combination, Conſociation, Conſent or Covenant; and know not what rock of offence is herein for any to ſtumble at; b… believe, as white Wine, put into a blew-coloured Glaſs, is in appearance blew and not white; ſo the innocent Truth obſerved in a glaſs of Prejudice, appeareth prejudicial, and not Truth.
5. A company united unto fellowſhip in means of worſhip, appointed by Jeſus Chriſt: all worſhip is either natural, i. e. founded in the nature of God, and knowable by the light of Nature, as Faith, Love, &c. which are inviſible: and hearing what God doth ſpeak calling upon God, Singing praiſes unto God; which are viſible parts of worſhip: Or inſtituted, i. e. founded in the will of God, and knowable by the Scriptures, as Baptiſm by Water, breaking of Bread in the Lords Supper, &c. No worſhip is founded in the will of man, but Will-Worſhip.
The Papiſts whoſe Church is ſo full of power as to make Decrees of equal authority with the ten Commandments, yet are modeſt in the reaſon of this power which they plead, becauſe ſay they, The Church hath the Spirit to guide her, and the Decrees thereof are from the ſame Spirit whence the ten Commands were; but we are ſatisfied concerning Revelations, and ſhall expect none, regard none, in nova materia, in new matters to be revealed, yet ſhall plead them, and pray for them in novo actu, in new acts of diſcoverie of that which in Scripture is revealed; being perſwaded that hee which hath entred into his reſt hath ceaſed from his work, as God did from his; from his Prieſtly work, in bearing iniquity; Heb. 4. 10.his Regal work in deſtroying Satan, Death, and the Grave; from his Prophetical work, in giving Laws and Ordinances, to his holy Church; the Sabbath-work of the Son (as the Fathers alſo) being another kind of work then that which was antecedent to his Sabbath.
But we ſhall ſay no more of this, our Brethren being not baptized into a belief of the ſame truth, aſſerting Presbyterial Government to be from heaven, in the Jus Divinum of Church-Government: although the confidence of our late Aſſembly could ſpeak no more but this: The Scripture doth hold forth, that many particular Congregations The third Propoſition in the Aſſemb. preſented to the Parliament.may be under one Pesbyterial Government: may be they would have ſaid. Muſt be, had they ſeen the ſtamp of Jus Divinum upon it.
6. The end of this fellowſhip is the glory of God. Edification of members, good of others; in this alſo we are agreed: and truly Brethren, we deſire to end in agreement; but we are jealous leſt the diſpleaſure of ſome may be provoked againſt us, not onelyonly for our judgment, but for our p…actice; declaring it in contradiction to men of ſuch eminency, engaged againſt it: As therefore we have gaven an account of the reaſon of our Judgement, ſuffer us alſo, in a few words to give an account of our practiſe, which is this: A pit hath been diged, & layes uncovered ſome time, divers have fallen thereinto, crying up the Arguments to which we reply as unanſwerable probably becauſe not anſwered: whilſt others cry down the Congregational men for their ſilence, as more Papiſtico, becauſe they now ceaſe replying unto Books extant againſt their practice: the pit muſt be filled up or covered; in which attempt let us not be ſmitten for ſpeaking, and alſo for holding of our peace.
But why do we come ſo late into this ſervice? Anſ. We waited to have ſeen it done by others before this time, ſuppoſing the next of the kin, viz. ſome principal man, would have eſpouſed this truth, and raiſed up a ſeed to his elder Brether. We acknowledge our ſelves in the relation; if none elſe will we muſt raiſe up the name of the dead upon his inheritance.Ruth. 4. 4, 6.
We are threatned (as We hear) with an Anſwer: we fear it not, onelyonly let it be the anſwer of a good Conſcience; and let all bitterneſs, and wrath, and anger, and clamour, and evil ſpeaking, be put away. Brethren, Grase be with your ſpirits.
So pray the unworthieſt of the Lords Servants, who yet deſire to love Chriſt in his, and his in him.