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A penniworth of their small reasons, a parcell of bare bones, the very naming them is confutation sufficient; as 1 Cor. 1. 27, 29. God hath chosen the foolish things &c. Ergo, Lay-men may preach.
1 Cor. 7. 16. What knowest thou O wife, whether thou shalt save thy husband? and 1 Cor. 12. 11. and 1 Thes. 5. 11. command pri∣vate instruction; and Phil. 2. 15▪ 16.
Luk. 8. 39. Christ having delivered the man possessed, bids him go,
and shew how great things God hath done for him; and he went and preached; published it, saith our Translation.
A. 1. He had Christs command to do so.
2. He onely tells 〈◊〉〈◊〉 Christ had done for him, which in a large sense may be called Preaching: yet 'tis one thing to publish a mi••acle, and a∣nother thing to be a 〈◊〉〈◊〉.
Obj. Robinson obje••••s, the word is commonly used for preaching which Luke 〈◊〉〈◊〉 sets down.
A. The word in the Original signifieth also to publish (••s our Transla∣tion hath it) and as an Her••lsd to deliver a m••tter in open 〈◊〉〈◊〉 in the hearing of a multitude that many may take ••••tice of it; as that Noble Critick who hath do••e ••orthily in Ephra••a▪ and therefore is deservedly famous in our Bethlem▪ hath well ob••e••ved; and in his Comment on this place; Christ comm••nds him to report it as the work of God, &c.
Lastly, they 〈◊〉〈◊〉 the ex••mple of the ••om••n of S••maria, Ioh. 4. 28▪ 29 &c. She preached Christ to her Neighbors; Ergo, they may do so too.
A▪ Now they have no help from men▪ they flee to women▪ but in vain: for this woman did not take upon her to teach them, or convert them her self; but seeketh onely to bring them to Christ by whom she was converted. 'Tis one thing to preach▪ and another thing to bring tidings of a Saviour, as this woman and the Shephe••ds did.
2. Admit she had preached, yet where was it? in Samaria, amongst Heathenish Neighbours, where no 〈◊〉〈◊〉 was yet planted: And here we grant that in such 〈…〉〈…〉 a woman may occasionally declare the Gospel in •• no 〈…〉〈…〉.
Now because a woman may publish Christ in an unplanted Church, Ergo▪ Gifted men may preach in a ••l••nt••d, is such Logick, as none but such Gifted men as you are, will u••e.
I should now conc••ude; but th•••••• was one thing more ••bjected viz. That our Min••stery w••s Antichrist••••n: of which o••e 〈◊〉〈◊〉 then I have done.
Object. Your Ministery is A••••ichristi••n; you are 〈◊〉〈◊〉 Di∣vines, Egyptian Enchanters, ••ug••••rs limbs of the D••vil 〈◊〉〈◊〉 co∣vetous lordly sed••tious 〈◊〉〈◊〉 the troubl•••••• 〈…〉〈…〉 •• riest ring-leaders to Babylonish confusion, trained up in 〈◊〉〈◊〉 Hea••h•• ism▪ vain Philosophy, ung••dly Ar••s; Legal 〈…〉〈…〉 Lions persecutors of the Saints; y••ur maintenance antichri••••ian lik•• Simon the Sorcerer; Priestly S••rib••s and Pharisees, Hypocrites▪ &c
A whole load of such ignominious titles you may finde in a little Pam∣phlet of one * Collyer, a very dangerous Sectary.
Answ. Lo this is the Livery we must look for from the ungrateful world •• 'Tis no new thing: Mat. 5. 11, 12. Thus did they persecute and revile the Prophets which were before us: let us not fret, but re∣joyce, and with those Apostles, esteem it our honour to be dishonoured for Christ. Had they been enemies, we could the better have born it; but these are the wounds with which we are wounded in the house of our friends; those that not many years ago were ready to pull out their own eyes for our good, now forsake us, and are ready to pull out ours.
God is beholding to us for the kindness which we shew to his Em∣bassadours. If David were so displeased with Hanun, for abusing his servants, 2 Sam. 10. 45. surely then the Righteous Lord will not al∣wayes ••ndure the indignities which are done to himself; for he that de∣spiseth you, despiseth me. But he will arise, and smite thorow the loyns of them that rise against him, and of them that hate his Embassadors, that they rise not up again. Though Moses bear the reviling of Miriam, yet the Lord will not; while he is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill will the wrong be.
And whereas they say our Ministery is Antichristian, because we were ordained by Antichristian Bishops: We answer; This is easily said, but not so easily proved; for, 1. we have our Ordination from Christ by Bishops and Presbyters; we receive it not so much from them▪ as from Christ our Lord and theirs. His sevants we are, and in his Name do we execute our Ministerial Functions, and not in the Bishops. The Au∣thority of the Presbytery is onely Ministerial service▪ whereby it restifies, declares, and approves of those whom God approves and calls.
2. Neither were the Bishops which ordained us, Antichristian; which I prove thus: Those who by their life and doctrine have witnessed a∣gainst Antichrist, could not be Antichristian. But our Bishops (since the Reformation) have witnessed against Antichrist: Ergo. Witness our Cranmer, Ridley, Hooper Latimer, Farrar, Iewel▪ Pilkington, Sands, Babington, A••bot, Davenant, Hall, Morton Vsher &c.
3. Consider they were Ministers, and did ordain us not quâ Lord Bi∣shops▪ but qudâ Presbyters, and had other Presbyters to joyn with them; so that our Ordination from them is valid, and may in no wise be dis∣claimed. 4. Many of them were able Ministers, and painful Preachers; no man can truly a••firm, that all our Bishops were wicked and Antichri∣stian, many of them were men fearing God.
5. Admit some of them have been Popish and wicked yet we must not condemn all the Apostles for one Iudas; there have alwayes been de facto, some evil Officers and Ministers in the Church. Hophni and Phine as, Scribes and Pharisees, some envious and perverse Teachers, Acts 20. 29, 30. Phil. 1. 15. yet the wickedness of such Ministers did not null their acts, Mat. 23. 23. their Ordination, as well as their Teaching, was valid, notwithstanding their personal wickedness; the Leprosie in the hand doth not hinder the growing of the corn: Elijah may not refuse his bread, because brought by a Raven. Suppose they be wicked, Antichristian, Heretical, &c. that ordain, yet our Mini∣stery is firm.
Now since man is a rational creature, and is easier led then forced, I shall briefly use some Arguments to convince the judgement, and refer you to larger Treatises for fuller satisfaction.
1. Arg. Those whose Ordination was right for substance, (though it fail in some circumstance, yet) is valid: But our Ordination was right for substance; we had the inward Call, and the outward; we were ex∣amined for our life and Learning, and approved of; we had impositi∣on of hands by Elders, with Prayer and Exhortation to diligence in our places; the Bible is given to us with a command and Authority to preach the Word, and dispence the Sacraments. We having these sub∣stantials, the failing in some circumstantials cannot invalidate the action. A man that hath a mole on his face, yet is a man still, &c.
2. Arg. If the Baptism of Ministers in times of darkest Popery was true Baptism (because right for substance, though corrupted with many superstitious Ceremonies) then the Ministers also were true Ministers, (for substance, though some corruptions were mixed with it) else their Baptizing had been invalid, and no better then a Midwives Baptizing. But 'tis acknowledged that their Baptism was effectual: Therefore their Ordination was effectual. If no Reformed Church did ever re-Baptize such as were Baptized by them, why should Ministers be re-ordained, more then re-Baptized?
3. Arg. If the Papists disclaim us, as having no Call from them, the our Calling cannot be Antichristian: but they disclaim us from having any Call from them. So that one of you two must needs erre: The Papist saith, we are no Ministers, because not called by the Pope: The Separatists say we are no Ministers, because we have our Call from the Pope. As Paul set the Pharisees and Sadduces at variance to help himself, Act. 23. 6, 7. so I shall leave the Papist and the Separatist to reason this case, whilst I step forth to the fourth Argument.
4. Arg. If your Ordination be Antichristian, then cannot you (with modesty) ••ccuse us. But your Ordination is Antichristian: Ergo.
The Minor I prove. That Ordination which is contrary to the Rules of Christ is Antichristian. But your Ordination is contrary to the Rule of Christ: Ergo. The Minor I prove. You allow the people to or∣dain Ministers, and private persons to ordain Pastors: but Christ com∣mands Pastors to Ordain Pastors. As the Priests were Ordained by Priests▪ Ezra 6. so the Apostles by Christ, Ioh. 20. 21. Bishops and Elders by Apostles Act. 14. 23. 1 Tim. 4. 14. Tit. 1. 9. Shew one precept or president if you can, that ever private persons did Ordain a Pasto••.
2. If your Ordination by Plebeian Artificers be valid, then (à fortior••) our Ordination by Learned, Orthodox godly. Divines, will be valid.
5. Arg. Those Ministers which are elected, proved, ordained by the Presbytery, according to the mind of Christ, cannot be Antichristian. But our Ministers Now are elected, proved, ordained by the P••esby∣tery, according to the mind of Christ: Ergo.
6▪ Arg. Those Ministers which are diametrically opposite to the Priests and Shavelins of Antichrist, cannot be Antichristian. But our Ministers are so: E••go.
This will appear by the ensuing Parallel.
| 1 Popish Priests are ordained to Sacrifice. | But our Ministers are sent to Preach and Pray. |
| 2. They teach the Traditions of men. | But ours teach the perfect Word of God. |
| 3. They mixe the Sacraments, and alter both their Nu••ber and their Nature. | But ours preser••e them in their purity both ••or Number and Nature. |
| 4. They a••e for Mass. | But ours abhor it as a filthy Idol. |
| 5. They are the Popes sworn Vassals. | B•••• ours have witnessed with their blood against him and his. |
| 6. These pervert Souls, and draw them from Christ. | Ours C••nvert Souls, and bring th••m to Christ, |
1 Cor. 9. 2. Is it not apparent that our Ministers are sent by God▪ be∣cause their Embassage is made successful by God for the good of Souls? Did you ever read of true conversion ordinarily in a false Church? Will the Lord concur with those Ministers whom he sends not? Doth not the Prophet seem to say the quite contrary? Ier. 23. 21, 22. And therefore either renounce your conversion, or be converted from that great sin of seperating from us; for 'tis a greaat aggravation of your sin, that you se∣perate from us in a time of Reformation: whilst publike Authority hath been at work to find out Gods way, private persons have taken their ad∣vantage to set up their own. Whilst the one hath been reforming, the o∣ther▪ instead of joyning with them to strengthen their hands, have been withdrawing and separating themselves and others from them. And what, Separate from a Reforming Church! A Church that professeth so much willingness and readiness to be conformed to the Rule of the Word! Brethren, let me tell you, There is more in this circumstance, then haply some have been or are aware of. When God is coming towards a Church, then to run from it! When God is turning his face towards it, then to turn our backs upon it! When God is building it up, then to be active in pulling it down! This is a sad thing; and surely if rightly apprehended, must sit sadly upon the spirits of some.
Had it been some yeers since, when God seemed to have been about to depart from us, when Innovations and Corruptions were breaking in up∣on us, then to withdraw, then to forsake the Church, (however I dare not avouch it for a work so transcendently meritorious as some conceive of it, yet) I grant it tolerable. But now to do it, now that (as them••selves conceive of it) the Church is coming up out of the wilderness now that she begins to boyl out her scum, now that she begins to be more re∣fined and reformed; now to forsake her, truely this is no small aggrava∣tion to this desertion.
For Mariners at Sea to forsake their ship when she is ready to sink, (though possibly it may be an errour and over-sight in them so to do, yet) it is pardonable. But if the ship shall begin to rise and float again, so as they see apparent hopes that with a little pumping and baling she may be saved, now to leave her, (much more to cut holes in her sides) their owners will give them little thanks for it. Some yeers since, the Church of God amongst us seemed to be in a sinking condition; then to leave her▪ might be pardonable. But now, now that through the merli of God she begins to be somewhat floatsome and boyant, so as aycttle industry and pains in the pumping & purging, may free her and save her, shall we now de••ert her? (that I do not say cut holes in her sides.) Surely,
surely, never was Separation from this Church ••o unwarrantable as it is at this day: warrantable it never was since she was a true Church. In the last Age an error it was, a S••hism; and that not onely Mr. Ains∣worths more rigid, but Mr. Robinsons more moderate Separation, so accounted and censured at all hands; Surely then at this day it cannot be warrantable. Make the fairest of it, an unadvised Separation it is: As a judicious and pious Divine (in that satisfactory and elabora••e Tract against this sin) hath fully proved; whose words being so suitable and seasonable to this purpose, I could not but for thy good transcribe. and with them so fully and clearly expressing my minde, I shall conclude.
I have now finished my work, and well-nigh my time together. It was far from my thoughts (the Lord he knows) ever to have published a Tract of this nature; but being openly challenged to make it good, I fell to study the point; and upon perusal of Authors, I found that some had done excellently in answering Objections, but omitted Arguments which confirm the Thesis: Others had some Arguments, but omitted the answering of Objections; some answer to some Objections▪ others to other some; but here thou hast seventeen Arguments to convince the judgement; an Answer to above thirty Objections, even all that eve•• my little reading could attain, with References to larger Tracts, which handle any point more fully. Cover all the Solaecisms, Barbarisms, and imperfections, with the mantle of love; consider 'twas the work of suc∣cessive hours, redeemed from rest and recreations, framed in the midst of double imployment▪ besides personal Trials, &c.
If thou reap any benefit, give God the glory, who hath brought this light out of darkness, and the good out of the oppositions of our Bre∣thren: If thou see any imperfections, defects, weaknesses, &c. as I am conscious to my self of many) yet let not, O let not the Truth of God suffer through my weakness and failings, but ascribe them to me, even to me, to whom of due they belong: I am very well content to decrease, so his glory may increase; let my name perish, so his may flourish; let me dye, so my Gods honour may live, I have enough.
Now to the onely wise God, who hath given both heart and hand, will and deed, the way and the work, be given all praise and glory from Angels, men, and every creature, from henceforth and for ever. Amen. Amen.
Hac reci••âsse est re••u••âsse. •• Pet. 3. 15. Jam. 5. 19, 20.
Robins. against Yates, p. 42, &c.
V. Rutherf. Due Right, p. 291.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣pr••ē, alta v••ce 〈◊〉〈◊〉 m••re c••amare, &c. Leigh 〈◊〉〈◊〉.
Robins. Plea, p▪ 44, &c.
〈…〉〈…〉
Carbone no∣tandus.
Gratias ago Deomco, quod d••gnus sim q••••••m mundus o••erit. Hier. Z••ch. 13▪ 6.
To be derided by Egyptians, is t••••eatned as a misery, H••s. 7. ult. but to be re∣proached by Pro∣fessors, is very g••i••••ous.
D••ut. 33. 11.
A particulari ad universale, ab ••ypothesi ad thesin, non v••∣let consequen∣tia. Duci vul••▪ non cogi vult•• Vide Append. ad Ius divinum, p. 265, &c.
Rutherf, Due Right, p▪ 205. 206, &c.☜
Sadeel Op••ra, p. 541, &c.
Hom▪ disp. p. 115 Zanc. in quar••. praecept. p. 703, 704, &c.
Bern. against Sep. p. 129. Prid. fascic. p. 245, &c.
Perk. 1 Vol. p. 760, 761, &c.
Mornay on the Church, chap. 11. p. 365.
R••thb. ag. Sep. p. 39. Shall Or∣dinat. be thought more necessary to the being of a Minister, then Baptis•• is to the being of a ••h••∣istian? &c. we di∣stinguish between a defective Mi∣nistery and a fals Ministery, as we do betw••en a man that is lame or blinde, and a man that is but the picture of a man, &c.
B••ll ag. Can, p. 4, 5, 24, 29, 35, 41, 72, 102,
Quis tul••rit Gracchos▪ Bernard against Sep. p. 144, &c.
Vide Rutherf. Plea, p 78, 79. and 124, 125, &c.☜
Vid. That excel∣lent satisfactory Vindication of the Presbyterial Governm. by the Synod of Lon∣don, Nov. 2. 1650. p. 141, &c.
Lond. Vind. of Pre••••. p. 140.
Ame••us uni∣tat••m, ••imea••mus separatio∣ne••••. Aug.
M. Brinsly Ar••raign. of Sep. p. 31, 32.
Me me adsum qui ••eci, in me convertite fer∣rum.
Domine Deus, quaecun{que} dixi de tuo, agnos∣cant & tui; si qua de meo, & tu ignosce & tui. Aug.