A Cleer and Just VINDICATION of the late Ordinance of Parliament, forbidding Persons not Ordained, or not allowed of, as intending the Ministry, to preach, from such malignant interpretations as some ill-affected labour to fasten on it, &c.
WHereas the Enemies of Gods People were wont to keene their tongues against them with the malicious calumnies of Puritans and Conventiclers, thereby rendering godlinesse it self, with the power and practice of it, odious to the world, but now of late have invented other Stratagems, every whit as diabolicall, to do the same infernall work, while they bitterly scorn at godlinesse, truly so called, under the nick-name of Independencie, and at all the Religious and undoubtedly known duties of it, under the reproachfull term of Tub-preaching, and contrary to the intentions of the Parliament, (as shall presently be manifested by unanswerable demonstrations) do violently extort such a pernicious sense from the Ordinance forbidding Persons not ordain'd, or not allow'd of as intending the Ministry, to preach, as the words themselves in the plain and grammaticall construction of them can never yeeld, thinking by this means to justifie their own evill practices against the Saints of the High God. Let us a little examine the naturall and genuine interpretation of the said Ordinance, as well to vindicate the Parliament therein, as to caution those to whom the care of the execution of it is respectively recommended, [...]lest besides the intent of both Houses of Parliament, it become a snare and vexation to very many of the best affected in the Kingdome.
The chief Passages to be confidered in the Ordinance, are the persons to whom preaching is forbidden, and the true sense of the word Preach.
For the first, Persons not ordain'd may be distinguished, for they [Page 2]are either such as never were at any Ʋniversity, or Schooles of Learning, nor have attain'd unto a competent measure of learning by any other means; such as never intend the Ministry, were never called thereunto by any company of people that are acknowledged to have a power to call them, such as are ingaged in their Trades, Artificiall crafts, or other civill imployments and course of life, these doubtlesse are the persons which most properly and intentionally are forbidden to preach.
Or secondly, there are other persons not yet ordain'd, which have been educated in the Schooles of Learning, have received degrees in the Ʋniversities, have preached for severall yeeres together, are every way gifted with parts, both naturall and acquired that may fit them for the Ministry, which likewise they really intend, and give up themselves unto; but yet notwithstanding have not been ordained, partly, because never call'd to office (ordination, as they conceive, being proper to no other but such as are so call'd) and partly, because formerly they scrupled ordination by Bishops, and since the reigne of Bishops, till now lately, no persons have been appointed to administer ordination to those that should desire it. And lastly, do still scruple the present form of ordination, which is acknowledged on all sides to be extraordinary, and beside the rule, and but for the present exigencie, for which among other weighty reasons (as they apprehend) they judge it better to forbeare, till Church-matters be fully setled in the Kingdome. Now, though the first sort not ordain'd, or not intending the Ministry, are forbidden to preach, yet how far the Parliament intends that such as these last should be silenced from preaching, must be left to wise men rationally to judge.
Only thus much may be said, that there are no lesse then many hundreds of this latter sort, very able and orthodox, some living as Chaplaines, and Students in private families; others, at this time, preaching many eminent Lectures in this Kingdome, with much blessing upon their labours; besides the many Schoole-masters, and Fellowes of Colledges, which by this means will be laid aside as uselesse, from their profitable course of preaching, if no difference be put betwixt them and the first sort of persons not ordain'd; and how prejudiciall this may be to the Reformation intended, especially in such a time as this is, when there is so great a scarcity of able preaching [Page 3]Ministers, and so little hope of supply from the Ʋniversities, either at home or abroad, and hereby what discontents it may occasion to the minds of the well affected, how much prophanenesse among others (at least) in the remoter parts of the Kingdome, since it will necessarily follow, that many Congregations will be depriv'd of that faithfull and painfull preaching they were wont to injoy. And lastly, how many ingenuous and consciencious men, who are of known ability and honesty, but yet cannot for the reasons above mentioned, submit to the present ordination, will be left under an impossibility of subsisting, and groan under such discour agements as are very unsuitable to a time of Reformation, is likewese left to all wise men to consider of.
Thus much for the persons in the Ordinance forbidden to preach.
Next, let us expend the word Preach, which in the common and vulgar acception, is the naming of a verse or two of Scripture for a Text, and spending of an hour or more upon it, by opening of the words, dividing them into parts, raising Doctrines, framing Reasons, and Ʋses in the same form and manner, as is ordinarily used in Pulpits; this properly seemes to be that which is forbidden to persons not ordain'd in some reformed Church, and not intending the Ministry.
But yet it followes not, that first, persons not ordain'd in any reformed Church, or not intending the Ministery, may not reade the Scriptures, and expound them as well as they are able for the benefit of them that belong unto their charge: as suppose a Master to his Family, a Captain to his Company, a Collonel to his Regiment, a Generall to his Army, a King to his People, if he hath the grace to do it.
Secondly, it followes not that such persons, or any other of Gods people are hereby forbidden upon any just occasion to meet together for prayer or mutuall edification, in way of conference or consulting the holy Scriptures, whether it be for exhortation, instruction and counsell, or for brotherly admonition and reproof, or any other Christian duty in what kind soever, provided that they do it at such seasons as hinders not the publique preaching, and in such a manner as disturbs not the publike peace.
That the hindrance of the duties contain'd under these two last heads, cannot possibly be meant by the forbidding of persons not ordain'd, or not intending the Ministry, to preach, not only appeares [Page 4]from the plain and grammaticall construction of the Ordinance, but also from the incongruity of fixing so ill a sense with that intention of a Reformation which both Houses of Parliament have declared; and indeed, how can it rationally be imagined from any expression in the Ordinance, that any such thing should be aim'd at by them? Is it not the blackest, the foulest aspersion that can be cast into the face of our Reforming Parliament? especially the considerations following being well weighed?
For first, to forbid men the use and improvement of their Talents, every one in his proper sphear, according to rule and order, is it not a direct contradiction of pregnant and apparent Scriptures? both testimonies and examples are not wanting; did not Moses, and Joshua, and Gideon, and David, with many others in the sacred story, not only incourage, but exhort their souldiers, and that in those words and expressions, which are now become no lesse then parts of those very Scriptures which in all things are the most adequate and compleat rule both of faith and practice? Exod. 17.11, 12. Exod. 32.19.26, 27, 29, 30 Numb. 10.35, 36. Josh. 1.10.16. Josh. 4.21.24. Judg. 7.15. 1 Sam. 16. from 26. to 47.
Did not the Patriarchs and holy men of old instruct their Families, kindred and acquaintance, and teach them out of the Law? Gen. 18.19. Gen. 49.2. Judg. 24.15. Prov. 31.1. to 10. yea, and were they not commanded so to do, and that under grievous punishments? Deut. 4.10. Deut. 6.6, &c. Deut. 11.19. And those that did accordingly, are they not commended and blest for it, upon record to all ages by the Holy Ghost himself? Gen. 18.19. 1 Chron. 13.14. And this not only in the old Testament, but in the new; in which are not Christians frequently exhorted to assemble together, not only for prayer and other acts of worship and devotion, as well upon extraordinary occasions as ordinary; but also for mutuall edification and building up each other in their most holy faith, Ephes. 6.4. Ephes. 4.29. 1 Thes. 5.11. Heb. 1.13. Heb. 10.24, 25. John 2.4. Jud. 20.
Now such known duties as these, having been so commonly and constantly received and practised (and that in all ages) throughout all Reformed Churches, yea, and so abundantly authoriz'd in Scripture, shall any man dare to think that the Parliament in this, or any other Ordinance, would goe about in the least [Page 5]measure to discourage, much lesse oppose them? 'Tis malignity and disaffection towards that most great and honourable Counsel of the Kingdom, by mis-interpreting of their actions, to seek an occasion of entertaining so dangerous and bad a thought of them. No, no, the Parliament of England, which intends, and laboure for a Reformation according to the Word of God, and which every day fits under such powerfull and heavenly Doctrine from the eminent Preachers of it, cannot rationally be suppos'd not to abhorre and abominate the contrivement of so great an evill.
Secondly, as the above mentioned mis-interpretation of the Ordinance, would be a direct contradiction to apparent Scriptures; so likewise to many Votes, Orders, Ordinances, Protestations, formerly passed through both Houses, yea, and most of all to the Solemne League and Covenant between the Kingdomes, wherein every one lifteth up his hand to the most High God, in manner following.
In the Prologue or Preamble of the Solemne League and Covenant, thus:
WE Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdomes of England, Scotland and Ireland, by the providence of God, living under one King, and being of one reform'd Religion, having before our eyes the glory of God, and the advancement of the Kingdome of our Lord and Saviour Jesus Christ—and calling to mind the treacherous and bloody Plots, Conspiracies, Attempts, and Practices of the enemies of God, against the true Religion, and Professors thereof in all ages— and how much the rage, power and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of— Ireland, the distressed estate of— England, and the dangerous estate of— Scotland, are present & publike testimonies; We [Page 6]have now at last (after other meanes of Supplication, Remonstrance, Protestations and sufferings) for the preservation of our selves and our Religion from utter ruine and destruction, according to the commendable practice of these kingdomes in former times, and the example of Gods people in other nations, after mature deliberation, resolved and determined to enter into a mutuall and solemne League and Covenant, where in we all subscribe, and each one of us for himself, with our Hands lifted up to the most High God, do swear:
In the first Clause of the solemn League and Covenant, Thus:
That wee shall sincerely, really and constantly, through the grace of God, endeavour in our severall places and callings— the reformation of Religion — according to the Word of God— that we and our posterity after us, may live in faith and love, and the Lord may delight to dwell in the midst of us.
In the second Clause of the solemn League & Covenant, Thus:
That wee shall in like manner, with out respect of persons, endevour the extirpation of Popery, Prelacie, Heresie, Schisme, Prophaneness, and whatsoever shall be found contrary to sound Doctrine, and the power of godliness; lest we partake in other mens sins, and thereby be in danger to receive of their plagues.
In the sixt Clause of the solemn League and Covenant, Thus:
We shall also, according to our places and callings, in this common Cause of Religion, Liberty, and peace of the kingdomes, assist and defend all those that enter [Page 7]into this League and Covenant, in the maintaining and pursuing thereof, and shal not suffer our selves, directly, or indirectly, by whatsoever combination, perswasion or terror, to be divided and withdrawn from this blessed Union and conjunction, whether to make defection to the contrary part, or to give our selves to a detestable indifferency or neutrality in this Cause, which so much concerneth the glory of God— All which we shall do as in the sight of God.
In the Epilogue or Conclusion of the solemn League and Covenant, Thus:
And because these kingdoms are guilty of many sins and provocations against GOD, and his Sonne Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; we professe and declare before God and the world, our unfained desire to be humbled for our own sins, and for the sins of these kingdomes; especially that we have not, as we ought, valued the inestimable benefit of the Gospel, that wee have not laboured for the purity and power thereof, and that we have not endevoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions, so much abounding amongst us; And our true and unfained purpose, desire and indeavour for our selves, and all others under our power and charge, both in publike and in private, in all duties we owe to God and man, to amend our lives, and each one to go before another, in the example of a reall Reformation, that the Lord may turn away his wrath and heavie indignation, and establish these Churches and Kingdomes in truth and peace. And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as [Page 8]we shall answer at that great day, when the secrets of all hearts shall be disclosed; most humbly beseeching the Lord, to strengthen us by his holy Spirit for this end, and to bless our desires and proceedings with such successe, as may be deliverance and safety to his people, and encouragement to other Christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny—
Now wherein doth the power of godlinesse here asserted, protested for, and owned to be maintain'd by Solemne League and Covenant, more properly (at least in the externall part of it) consist, then in the diligent improvement of gifts and graces by the holy practices of the aforesaid duties? Can the Parliament of England (think we) thus ingaged, thus unanimously appearing for the defence of the power of godlinesse, before the world (for which end the Solemn League and Covenant was turned into Latine, and Cent to all the Protestant Churches) be rationally supposed to intend any such mischievous sense in the Ordinance as hath been mentioned?
Thirdly, should the giving an advantage to persecuting spirits, be any way at all aimed at in this Ordinance, which is the generall (though injurious) apprehension of ill minded men, would not this be an an establishing of Tyr anny by a Law, and incouragement for oppressi [...]n? a justifying of what is already more then once condemned by this present Parliament? Were not the Courts of Star-chamber and High Commission therefore abolished by an Act, because the just Liberty of the Subject, not only in his estate and person, but also in the tendernesse of his conscience, and the innocency of his practice, in wayes of godlinesse, was so much struck at by them? And can it be now rationally imagined, that the Parliament of England, who with the rest of the Kingdome in those Star-chamber and high Commission dayes, so sorely smarted under Prelaticall pride and power, should now voluntarily inslave the whole body of the nation by whom they are trusted, under bondage and misery, far worse then the former, because allowed by that very Authority which should suppresse it? Are not the eyes of the whole kingdome set upon this present Parliament [Page 9]in expectation of deliverance rather, from such like and all other grievances?
Fourthly, were there any the least ground (as indeed there is none at all) to believe such a destructive scope from any one syllable in the Ordinance, would it not soon beget a jealousie of a very dangerous plot indeed for the breaking our new moulded army, by weakening the hearts and hands of all the faithfull and valiant both Commanders and Souldiers, who stand ready girt with the utmost hazard of their lives to save the three kingdomes?
Fifthly, should the prosecution of this Ordinance be according to the aforesaid malignant sense and latitude, would not all the great powers of the kingdome (to whom it is recommended) become no better then executioners to torment the precious of the land? and that for doing no other then those most known duties, the neglect whereof, either for feare or favour of any mortalls whatsoever, would necessarily render them obnoxious to the danger of eternall wrath in hell fire?
Sixtly, by this means, would not the hands of the rude multitude (which needs no stirring up) be strengthened, and the violence of the spoiler, against the insolent, be increased without controul? Would not fasting and prayer, godly conference, and all religious exercises, quickly be even hooted at, and banished out of every town and family throughout the kingdome? Can it be imagined with any sense or shadow of reason, that a reforming Parliament should consent to this? God forbid, that any man should ever finde place for such a feare.
Seventhly, How ill a requitall would this be for all the loyalty and love, which the godly party in this kingdome have exprest in the losse of their estates, and of many of their lives and blood? and which the superviving remnant are still willing to hazard, with as much cheersulnesse, as any other whatsoever, either have done, or ever shall do?
Lastly, if after so many yeers indefatigable labours and serious consultations, seconded with innumerable prayers and teares, if after so many brave hopes of a Reformation pleaded, contended, fought for, the issue of all should be a leaving of the godly party to a necessity of flying from persecution, countenanced and rais'd against them in their own native Countrey, and this by that very Parliament which hath been preserved by them; by that [Page 10] Parliament, which hath found them both prevalent and powerfull helpers in the hour of their distresse, as well by their prayers at home, as their successe abroad; would not this be a guilt of a very large extent, even spreading over the whole nation in their representative body of it? Would it not be a crime, reaching up to heaven; and fetching down all manner of plagues, curses, judgements upon whatsoever counsells or undertakings both of Church and State? But blessed be God, who yet hath left us one most pregnant and satisfying argument to evince, that our renowned and reforming Parliament hath no intentions either in this or any other Ordinance to grieve the faithfull, and thereby incurre the displeasure of that God, who hitherto hath been intreated to continue a shield and buckler to our distressed England. And to put the question out of all doubt, be it known to thee ( Reader, whosoever thou art) That in the day when this Ordinance passed in the House of Commons, it was then and there declared by the said House, that they intended not hereby to discountenance, much lesse forbid any man to reade Scriptures, and expound them in his Family, or any under his charge, which they conceived to be every mans duty in the place God hath set him. It had been well indeed if this Declaration had been printed with the Ordinance; but since it is not printed, what remains, but that every man notwithstanding, should go on in the practice of every Christian duty, both in his Family, and (as just occasion serves) amongst his honest neighbours, being alwayes prepar'd for the Edification of himself and others?
You therefore Gentlemen of the Souldiery in the field, though (not intending the Ministery) for reasons best known unto the State, you are forbidden to preach, as that which in their judgement belongs not to you; yet doubtlesse, you may both pray and speak too in the head of your Companies, Regiments and Armies, you may deliver the piety of your souls the wel-grounded confidence of your hearts, the valour of your minds, in such Orations, in such Liberties of speech, as may best enspirit the men that follow you, with such a religious and undaunted animation as may render them unconquerable before the proudest enemy: And to justifie you in so doing, beside the examples already mentioned from Scripture, and of many other Christian Kings and Generals which might be reckoned up (to instance one for all, the late famous King of Sweden) the ancient custome of the very Heathens [Page 11]will plead for you: witnesse the many memorable stories to this purpose in the learned Writings of Plutarch, Xenophon, Salust, T [...]citus, Julius Cesar, and others, who tell us, and that very plentifully in their severall Languages; what fluent Eloquence, what Invocations upon their immortall Gods were used in the greatest and most renowned battels of the Romans, Grecians, Persians, Lacedemonians, &c. Doubt not therefore, but that not withstanding this Ordinance against Lay-mens preaching, you may do as these your valiant Ancestors have done before you; and that with the most religious and highest gallantry you can, to the great content and complacencie both of Parliament and Kingdome.
And you the rest of Gods people, of whatsoever rank and condition, in whatsoever Countrey, City, Garrison, strong Hold, Town, or Village, raise not unjust feares to your selves from this Ordinance, do not wilfully mis-interpret it, to your own greatest disadvantage; think not that you must now forsake the assembling of your selves together (as the manner of some perhaps will be) from unworthy and needlesse apprehensions of danger where no danger is, never let this at all hinder you from your pious meetings, either for prayer, conference, right use of Scriptures; the Parliament and whole Kingdome have as much need of your prayers now as ever, and God expects that in this time of the three kingdomes Reformation, every one (according to the Solemne League and Covenant) should go before each other, in all good wayes of propagating both truth and holinesse; and if any man shall dare disturb you in so doing (Provided you do it in such time, place, and manner, as may no way prejudice the publike preaching of the Gospel, or disturb the publike peace) you may p [...]tition with assured confidence of finding a just reliefe, remedy, and protection from both the same Houses of Parliament, that have made this Ordinance against the preaching of such persons as are not ordain'd in some reformed Church, or intend not the Ministery.