The pulpit guarded with XVII arguments proving the unlawfulness, sinfulness and danger of suffering private persons to take upon them publike preaching, and expounding the Scriptures without a call ... : occasioned by a dispute at Henly in Arden in Warwick-shire, Aug. 20, 1650 ... : in the close are added six arguments, to prove our ministers free from antichristianism / composed and compiled by a friend to truth and peace.

The seventeenth Argument.

From the Practice of all Reformed Churches.

That which is condemned by all the Churches of God, and is con∣trary to their Practice, ought not to be tolerated in our Church.

But this practice of private mens Preaching without a Call, is con∣demned by all the Churches of God, and is contrary to their Practice. Ergo.

For the Major, that the Practice and custome of the Church of God ought to be regarded by us, appears by that Apostolical phrase, 1 Cor. 11. 16. We have no such custom, nor the Churches of God. And 1 Cor. 10. 32. we are forbidden giving offence either to Jew or Gen∣tile, or the Church of God.

For the Minor, (lest any should think that I am singular in this point, and write out of affection more then judgement) I will call forth all Reformed Churches, and Impannel a Jury of good old Orthodox Di∣vines,

who have witnessed with one consent against this New-found creature, the Lay-prophet.

And because I would not erre, I will proceed in a fair Legal way of trial, and will,

1. Arraign the Prisoner at the Bar, being taken captive by Sat••n. 2. I will impannel the Jury, and produce Evidence against him.

The Inditement.

Lay-Prophet, thou art here indited, by the name of Lay-prophet of the City of Amsterdam in the County of Babel, for that thou, contrary to the Peace of our Soveraign Lord and Saviour, his Crown and Dignity, hast usurped another man's Office, and thereby hast brought Disorder, Anarchy, and Confusion into the Church of God, together weth a Bastard-brood of Arrians▪ Arminians-Socinians Anti-Trinitarians▪ Anti-Nomians, Anti-Sabbattarians, Anti-Scripturists, Ana∣baptists, Mortalists, Familists, Separatists, Millenaries, Enthusiasts, Seekers, Shakers, Quakers, Ranters, Libertines, Erastians, Scepticks, Independents, &c.

J.

What sayst thou? Art thou guilty, or not guilty?

P.

Not guilty, my Lord.

J.

By whom wilt thou be tried?

P.

By the Independents, my Lord.

J.

Alas, the wiser and better sort of those know no such creature, neither will they own thee.

P.

Then, my Lord, I appeal to thek Anabaptists and Libertines.

J.

These are thy ^l fellow-prisoners, and so can be no fit Iudges in this Case.

P.

My Lord, if there be no Remedy; I am content to be tried by the Jury.

J.

Thou hast well said: thou shalt have a full, a fair, and free hearing. Cryer▪ call the Iury.

1.

Call in Reformed Churches. Vous avez Reformed Churches, Call the French Church.

J.

What can you say against the prisoner at the Bar?

Fr. Ch.

My Lord, we believe that 'tis not lawful for any man upon his own authority to take upon him the Government of the Church; but that every one ought to be admitted thereto by a lawful Election, so neer as may be, and so long as the Lord giveth leave, &c. And we de∣test all those Fanatical spirits, who, as much as in them lie••h, desire that

both this Sacred Ministery or preaching of the Word, and Administra∣tion of the Sacraments, were utterly abolished.

J.

Call the Church of Scotland. Vous avez the Church of Scotland.

P.

My Lord, I except against this Church; they are Presbyterians, and they never prophesie good to such Prophets as we are.

J.

But you will acknowledge them to be a Reformed Church?

P.

Yes▪ my Lord.

J.

You must needs; form King James gloryed that he was King of one of the purest Churches in Christendome. And for their Go∣vernment by Presbyteries, 'tis the way of all Reformed Churches, and that we are bound by Covenant to labour for, as appears by that learned and excellent vindication of the Presbyterial Government, published by the Ministers and Elders in London, Novemb. 2. 1649 Where this Government is proved to be of Divine Right, the ca∣vils made against it fully answered, and its excellency above the Congregational way demonstrated. 'Tis the honour of that Nation in the sight of the Nations, that by the blessing of God on this Go∣vernment, they were kept Pure and Peaceable for many years to∣gether.

Since you have acknowledged it to be a Reformed Church, let us hear what you can say against the prisoner at the Bar.

Ch. Scotl.

My Lord, we allow ••one to preach with us, but Pastors and the sons of the Pr••phets, and such who aym at the holy Ministery; and that authority Ecclesiastical must warrant them, is cleer by our Law and practice.

J.

You have spoken well and to the purpose. Call the rest of the Reformed Churches; the Church of Helvetia, Bohemia, Ausperg, &c. What can you say against this new-found Officer?

Ref. Ch.

We do all with one consent condemn all those which run of their own accord, being neither chosen, Sent, nor ordained.

J.

Are there any more? Yes, my Lord, there is the Church of England, which will testifie much against them.

J.

What can you say against the prisoner at the Bar?

Ch. of Engl.

My Lord, they have foully wronged and abused me divers ways; they have made me loathsome in the sight of the Nations, and have broached many destructive Errors; so that I am become a pro∣verb and astonishment to the Churches round about me. Whilst my sons spake trembling and durst not usurp, they were exalted; but since they have offended in this kinde, they are dead.

1. They have offered violence to my Publike Confession, where I

told them that the Minister must lawfully, duly, and orderly be prefer∣red to that Office, and that no man hath power to wrest himself into the holy Ministery at his own pleasure. Wherefore these persons do us the greater wrong, which have nothing so common in their mouths, as that we do nothing orderly and comely, but all things troublesomely ••nd without order, and that we allow every man to be a Priest, to be a Teacher, and to be an Interpreter of the Scriptures.

J.

Can you say any more against them?

Ch. Engl.

Yes, my Lord, they have broken the 23 Article, where I told them, that 'tis not lawful for any man to take upon him the Office of publike Preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same; and those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publike Authority given to them in the Con∣gregation, to call and send Ministers into the Lords Vineyard.

J.

This is to the purpose: Have you yet any more say?

Ch. Eng.

Yes, my Lord, I have two Ordinances of Parliament a∣gainst them; the first was

April 26. 1645.

IT is this day Ordained and Declared by the Lords and Com∣mons assembled in Parliament, That no person be admitted to Preach, who is not Ordained a Minister either in this or some other Reformed Church, except such as intending the Ministery shall be allowed for the the tryal of their gifts, by those who shall be appointed thereunto by both Houses of Parliament.

It is this day Ordered by the Lords and Commons assembled in Parliament, That this Ordinance be forthwith Printed and Published, and sent to Sir Tho. Fairfax, with an earnest desire and recommendation from both Houses, that he take care that this Or∣dinance may be duly observed in the Army; And that if any shall transgress this Ordinance, that he make speedy representation thereof to both Houses, that the ••ffenders may receive condigne punishment for their contempts, &c.

Decemb. 31. 1646.

THe Commons assembled in Parliament do declare, That they do dislike, and will proceed against all such persons as shall

take upon them to Preach or expound the Scriptures in any Church, or Chappel, or any other publick place, except they be ordained either here or in some other Reformed Church, as it is already prohi••ited in an Order of both Houses of 26 of April, 1645. And likewise against all such Ministers, or others, as shall publish or maintain by Preaching, Writing, Printing, or any other way, any thing against, or in derogation of Church-Go∣vernment which is now established by the Authority of both Hou∣ses of Parliament; And also against all and every person or per∣sons who shall willingly and purposely interrupt or disturb a Preacher, who is in the publick Exercise of his Function. And all Iustices of the Peace, Sheriffs, Majors, Baylisfs, and other head-Officers of Corporations, and all Officers of the Army, are to take notice of this Declaration, and by all lawful ways and means to prevent offences of this kind, and to apprehend the Of∣fenders, and give notice hereof to this House, that thereupon course may be speedily taken for a due punishment to be inflicted on them.

J.

Have you any more evidence besides these Ordinances, to bat∣ter the Tower of Babel?

••h.

Yes, my Lord, I have one more, and then I have done; and that is the solemn League and Covenant.

J.

Cryer, call solemn League and Covenant.

Cryer.

Solemn League and Covenant, come in and give evidence a∣gai••st the Prisoner at the Bar.

Cov.

My Lord, I cannot come in.

J.

No, who keeps you out?

Cov.

My Lord, here's a crowd of Libertines, Anabaptists, Secta∣ries &c. that hinder me.

J.

Cryer, make way for the Covenant to come in.

Pr.

My Lord, I except against this Witness above all the rest; for it's onely a Scotish Covenant, a useless thing, like an old Almanack out of date good for little, that is expired, and binds no longer.

J.

Do you know what you say? How can you call it a Scotish co∣venant, when 'twas ratified, framed, sealed, and confirmed by both Kingdoms?

Secondly, For its duration; The matter of it is such, that we are bound all the dayes of our lives to observe zealously and constantly against all opposition, &c. Art. 6. I suppose every good man thinks himself bound to preserve the purity of Religion, to extirpate He∣resie

and prophanenesse in his place and calling, to endeavour Reforma∣tion in himselfe and others, &c. not only till our Enemies were sub∣dued and overcome, but these are Duties to bee practised all our dayes: A well grounded Covenant (and such was this) is a sure, firme, ir∣revocable Act; 'Tis eternitati sacrum, as a very Reverend Divine affirms.

P:

But wherein have I broken the Covenant?

Cov:

My Lord, he hath broken me well nigh-in every branch. 1 Br: They vowed Reformation and now they bring in Deformation; we vow∣ed Uniformitie, and these bring in Multiformitie; we vowed for Disci∣pline, these hinder it.

In the 2 Branch, we vow to root up Heresie, Schisme, prophanenesse, & whatsoever shall be contrary to sound Doctrine and the power of godly∣ness, &c. but these are Satans Seeds-men, that sow the Tares of Errour, Heresie and prophaneness in the Kingdom, &c.

J:

We cleerly see that all the Churches of God are against Lay-preachers; yet for the better and fuller convincing and convicting of them, let us heare what further Evidence you have against them.

Cryer:

Here's renowned Zanchy to testifie against them.

J:

What is your judgement of these men?

Z:

I esteeme that Anabaptisticall Tenent of permitting all to teach in the Church, to be a seditious and devilish Tenent.

Thirdly, let us heare what the learned Apollonius can say to this pur∣pose.

My Lord, our Judgement is, that none may publickly in the Church-Assembly of the Faithfull, preach the Word of God, in the Name of Christ and of God, but hee who is sent by a Divine Calling for that worke, &c. And this hee testifies to bee the practice of the Belgick Church.

Fourthly, Heare Reverend Beza on 1 Cor: 14. 29, 30, 31. The Apo∣stle speaks not of any in the Congregation promiscuously, but of Prophets lawfully called to instruct the Church of God; therefore they are not to be hearkned to, who from hence doe gather that any in the Assembly may speak in the Church, &c.

Pris:

These are strangers and of another Nation; but there's no solid Divines of our own Kingdom that ever writ against us.

J:

Wee shall cleere that presently; 1 Call Renowned Perkins, a man famous both at home and abroad, on Isay 6, Whom shall I send? thus hee speaks: the Lord would teach us, that no man is to undertake this Function, unless God call and send him; therefore here are con∣demned

the profane fancies of the Anabaptists, and all like them, who think that any man upon a private motion may step forth and undertake the Duties of a Prophet, to preach and to expound, &c.

Object: But, say they, these motions come from Gods Spirit.

Answ: Surely they can say little for themselves, who cannot say so much:. but that cannot serve their turn; for if we say Nay, but they are from the Devil, or at least from your own vanity and pride, how can th••y disprove it? And might not the Prophet have alledged this, and that with a better pretence and colour then they? yet he stayeth till God here call him; even so all good Ministers are to stay Gods calling.

And mark how he concludes: These men deserve both the censure of the Church and the Sword of the Magistrate, who dare so boldly offer and obtrude their own fancies and dreames, as extraordinary motions of Gods Spirit: Thus he.

And that I may drive this nayle to the head, let us hear what the Sages of latter times have said. 1 You shall have the Judgement of Mr. Hildersham, the Oracle and honour of his time. A Master of a Family (saith he) when he reads a chapter in his Family, may give notes, and observe what he learneth out of it, for his own and their instructi∣on; yea, he may ask his Family also what they learn and observe out of that they read (for, Rom: 15. 4. whatsoever is written, for our learning it is written;) yet may he not take upon him to interpret Scripture, or to teach any thing out of them to his Family, but what he hath learned from the publick Ministery. Say a man have been trained up in Schools of lear∣ning, and have never so great gifts and fitness to exercise a publick Office of the Church, yet may he not take upon him to minister, till he first be proved, 1 Tim: 3. 10. much lesse may a privat Christian take upon him to Analyse or interpret (which is the most difficult thing, and requireth most skill of any thing that belongs to the work of the Ministery) not being ap∣proved to have such a gift.

What Qualifications he requires in a Minister, for brevities sake, I shall refer you to his elaborate Lectures on Psal: 51. p. 166, 167.

2 That I may leave these men without excuse, Heare what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10, 11, 12, &c. having shewed that 'tis the watchmans proper charge to watch, and no man must serve in that charge but who is there set by God, either immediatly or mediatly, &c. he shews that Lay-men may teach and instruct their Families at home, in the fundamental grounds of Pietie and Religion, such as they understand: God forbid I should open my mouth against it; nay, let my mouth be for ever shut, when it shall not be ready to open it

self in approbation of it, and exhortation to it, &c. But for the publique charge, the Pulpit, that is the Chayr of Moses, let Nadab and Abihu take heed how they approach unto it, there to offer up the strange fire of their preposterous zeal, lest fire come down from heaven and so devour them, &c. God is my witnesse, I speak not this out of any Spirit of Pride or con∣tempt of the Gifts or Persons of others, be they never so mean, much lesse out of any Spirit of Envie at their parts, be they never so great.

I can say (I trust) with Moses, and in the Spirit of Moses, that is, in the Spirit of meeknesse Would God that all the Lords People were Pro∣phets and that the Lord would put his Spirit upon them. But wee must give God leave to bee the orderer of his own Ordinances, who being the God of Order, will doubtlesse revenge the breach of Order; and wee must take leave to call upon men to keep their Callings, not to touch the Mount lest they die; Quam quisque norit artem; in the fear of God let every man hold him to his Trade. Ne sutor ultra crepidam: Let not the Taylor, instead of a Garment, cut out a Text, and it may bee with some stoln shreds patch up a Sermon; let him not mistake the Lords Board for a Shop-board. No, let not every man as hee list venter to be a Watchman, or meddle with the Watchmans charge. Surely, if this bee suffered wee shall all suffer; God will never take it at our hands. Hee quarrelled once, that the meanest or lowest of the People were made Priests by Ieroboam, though the truth is, that service was only for Calves, at the best but golden Calves. What is it then for the meanest of the People to make themselves ministers of God? nay, not themselves neither; Ministers of God they will be; yet neither so made by God nor Man: 'tis easie then to guess from whence they come, and by what Spirit they are led. These are not Vigils, but Noctambulones; disturbers of the Watch, not Watchmen; These are not led by the Spirit, but scared with Spirits: Like the seven sons of Sceva, that without Commission would conjure out ••ll Spirits, &c.

3 Hear the judgement of reverend Dr. Seaman in his Diatrib: Propos: 4. The practise of those in these dayes, who commonly Preach, and receive maintenance for so doing, refusing or neglecting to bee or∣dained, is not to bee justified by Scripture, or by the Doctrine of, or ap∣proved example in any of the reformed Churches; but forbidden in their Books of Discipline, and condemned by their Divines, as the opinion and practise of Anabaptists, Libertines, Arminians and Socinians: and for clearing of this, hee cites many Authors.

Pris:

My Lord, these are Presbyterians and rigid men, and therefore I except against their Testimony.

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Iudg.

Had they been Sectaries, or some Ignis fatuus, some new∣light-men, you might justly have excepted against them; but since they are (as you say) Presbyterians, that is, men that stand for Government, yea that Government which all reformed Churches practise, and would have O••der in the Church of God, their Testimony is so much the more solid and valid.

2. Whereas you call them rigid men, it doth not appear by their speeches; they speak the words of sobriety and truth: but the truth is, hee that deals with such rigid sharp thorns as some of you are, had need to bee fenced with iron and the staff of a Spear.

But yet that I may leave no stone unturned, nor any means unattemp∣ted to convince you, I shall produce the Testimonies of more moderate men, and some of them of your own way.

1 Hear what rev••rend Mr. Greenhill saith, in his elaborate Lect: on Ezek: 2. 3. p. 228, 229.

Christ hath given Pastors, Teachers, Elders, Deacons, to bee standing Officers in the Church, and their Callings wee acknowledge holy and lawfull; but all others are of humane institution, and so unholy and un∣wholsome for the Church. Again, hee gives gifts and graces to men, and then sends them; The Spirit entred into Ezekiel, and then I send thee: hee hath the power of sending; it depends on his will, and that is sacred; hee would not put in an insufficient or corrupt man, upon any terms; and therefore hee hath set Rules and Laws to shew what men hee would have in those hol•• Functions, &c.

2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon: as for private persons, Teaching-Bretheren (as they are called) I dare give no allowance to the publique exercise of their gift (as they call it) for which I know no Warrant that they have either from God or Man, unlesse it bee in case of necessity, which (blessed bee God) is not our case.

Again, private Christians, how great soever their abilities bee, yet may not exercise their gifts in a publique way to the publique edification of the Church; much lesse may they intermeddle with the Government of the Church. What can bee more fully said to this point?

Iudg: Have you any more Evidence? Yes, my L. we have one more, and that is judicious M. Cotton.

Pris:

My Lord, he's a New-England man, and is of our Judgement, (viz:) That all gifted-Bretheren may Preach.

I:

Call in Mr. Cotton: Vo•••• avez Mr. Cotton: Do you approve of these mens Preaching? Speak out that we may hear you.

Mr. Cotton:

My Lord, I have fully declared my judgement against it, in my Treatise called the Keys of the Kingdome, p. 20. where I speak thus: Though all might Prophesie (in the Church of Corinth, as having extraordinary gifts for it) yet the like liberty is not allowed to them that want the like gifts. In the Church of Israel, none besides the Priests and Levites did ordinarily Prophesie, either in the Temple or in the Synagogues, unlesse they were either furnished with extraordina∣ry gifts of Prophesie, (as the Prophets of Israel were) or were set apart and trained up to prepare for such a Calling. When Amos was for∣bidden by the high-Priest of Bethel to Prophesie at Bethel, Amos doth not alledge nor plead the liberty of an Israelite to Prophesie in the holy assemblies, but alledgeth only his extraordinary Calling, A∣mos 7. 14 15, &c.

J.

Heer's Evidence sufficient. Lay-Prophet thou seest thy self condem∣ned both by God and Man, by Friend and Foe; and therefore now I shall proceed to passe Sentence on thee.

Cryer.

My Lord wee desire your patience but to hear one witnesse more, and then we have done.

J.

Who is that?

C.

'Tis learned M. Ainsworth.

P.

My Lord, he is a rigid Separatist, and one of our way.

J.

His Testimony will be the stronger against you. what can you say, Mr. Ainsworth, against the Prisoner at the Barr?

A.

My Lord, I cannot more fitly compare him, than to Korah, Dathan, and Abiram.

J.

Why, what did they?

A. Numb:

16. 3. The presumption of their own holinesse, brought them to ambition and affectation of the Priest-hood, an honour which no man should take to himself but he that is called of God, as Aaron was, Heb: 5. 4. Again, on v: 10. To usurp, affect, or seek this Office of Priest-hood without the calling of God, was a great sin against divine Order and Authority, severely punished here in Korah and his com∣pany.

J.

Have you called a full Iury?

Cr.

My Lord, I think so; if please you we'll call them over.

J.

Do so.

Cr.

Answer to your Names. Reformed Churches, one: Zanchy, two; Apollonius, three; Beza, four; Perkins, five; Hildersham, six; Dr. Love, seven; Dr. Seaman, eight; Mr. Grenhill, nine; Mr.

Brinsly, ten; Mr. Cotton, eleven; Mr. Ainsworth, twelve: Good men and true.

Iury:

My Lord, you have heard our evidence against the Prisoner at the Bar; wee now crave Justice against him.

J:

What would you have done to him?

Iury:

My Lord, some of them offend through weaknesse, and are Seduced, these wee would have burnt. How? With the fire of Love; these are to bee pittied, prayed for, admonished, and all good means used to win them.

2 Others offend through willfullnesse, and are Seducers; who though they bee convinced, yet will not bee convinced; but walk turbulently, disorderly, troubling both Church and State with their errours: These we would have more severely dealt withall.

J:

You have said well, and therefore I shall now proceed to Sentence.

Lay-Prophet, Thou hast been indicted by the name of Lay-Prophet, for bringing Disorder and Confusion into the Church of God; Thou hast been found Guilty, and art Condemned both by God and Man; by all Reformed Churches; by most learned and judicious Divines, both Forraign and Do∣mestick; by Friends and Foes: and therefore I adjudge thee to perpetuall silence, that thou no more disturb the Peace of this Church and State, lest Iustice doe arrest thee.

Notes

• Forsitan hae•• aliquis (nam sunt qu••que) parva v••cebat.
• At quae non presunt singu∣l••, juncta juvant. Ovid.
• This way cannot be offensive to any, since it hath been long since practised by two very learned and godly Divines, M. W. Burton in his second Sermon of the Arraignment of the man of the earth, p. 22. and M. B••rnard Isle of Ma••••, who pro••es the law∣fulness of such pleadings, in fine lib.
• Nathan caught David by an al∣legory; & Christ himself oft taught by Pa∣rables.
• k

  Sententia à non judice suo lata, nullo est ipso jure, ut log. Iurisc••ns.
• Testes ex ••inu non sunt ad∣mittendi, Vt loq. Iuriscons.
• A Iury against Lay preachers.
• V. Moulins Buckler of Faith, p. 353, &c.
• Harm. of Cons. Engl. p. 25••. &c.
• m

  He would of∣ten say, that Presbyterial Government 〈◊〉〈◊〉 Haeretico∣rum Malleus, A hammer to ••eat down Here∣sies.
• Vindication of Presb. p. 18, 19, &c.
• Est Ecclesiae Scoticanae privilegium rarum prae multis, in quo ejus nomen apud oae••eros fuit celebre, q••od circiter annos plus 54. sine Schismate, nedum Haeresi, unitatem cum puritate do∣ctrinae retinu∣erit. Synt Con∣fes. in praef. p. 6.
• Assembly at Edinburgh Assembly at Glascow.
• See more, Sea∣man, D••atrabe p. 6. Propos. 3.
• Vide Harm. of Con••es. Engl. p. 236, 246, 258, 26••, 267.
• Ha••. 13. 1.
• Harm. cons▪ p. 255.
• Art. 23. amongst the 39.
• So the ordin-••or Ordination, p. 2. No man ought to take upon him the Office of •• Minister, till he be lawfully cal∣led and ordained thereunto, &c.
• V Rut••erford against Tole••at. chap. 22. p. 249. &c.
• Caryl, Ser. 〈◊〉〈◊〉 9.
• Est dogma se∣ditiosum & di∣abolicum, dog∣ma Anabap••i∣sticum de ho∣minibus sine discrimine per∣mittendis fun∣ctionem Eccle∣••iasticam susci∣pere, & in Ec∣clesia d••cere.
• Zanchy in 4, Praecept. l. 1. c. 19 mihi p 702 Appolon. Engl. p. 73. & 83.
• Bezala••ge An∣not.
• Perkins▪ 3 vol. On Isa. 6. p. 441
• Nullus teme••e ocu•• detur re∣••entino cuipi ••m & extraor∣dina••io▪ 〈◊〉〈◊〉▪ tui, q••o vix qu•••• quam est in Ec¦••l••sia periculo∣••ius. B••za
• Tis a dange∣••ous thing to ••ay our 〈◊〉〈◊〉 at Gods door, and fa∣••her them upon him.
• On ••oh 4. 28 p. 248.
• Act. 19. 13, 1▪
• Sam. 23. 6, 7.
• •• looking-glass or good women ••. 21. & 26.
• Peter Martyr on 1 Cor. 16. 15 urg•• th eight Arguments a∣gainst Lay∣pr••aching, and answereth 11. Objections.
• Igne charitatis sunt comburen∣di, Luth. Dr. Cheynel, on the ••rinity, p 463. &c. Mr. Leigh Treat. of Divi∣nity, Prolo∣gom in fine. Rutherf. a∣gainst Tolerat. p 383.