righteousnesse but not without Gods warrant for hee did according to all that God commanded him namely hee built the Ark and forewarned the world of Gods judgement every stroke hee gave and every naile also which hee drave in the building was a reall Sermon of Repentance 3. Abraham is called a Prophet but the Lord assigned him his work 4. The Levites were Instructors but God appointed them to that function 5. Let us descend to the Prophets every one of them mentions his Call Isaiah sayes I heard the voice of the Lord saying Whom shall I send and who will goe for us then said I Here I am send me And hee said Goe and tell this people c. Jeremiah tells us of his Commission and Ezekiel of his yea and all the rest were sent of God Amos professes that hee was of another calling before the Lord called him to prophesie I was saith hee no Prophet nor the sonne of a Prophet but I was an herdman and a gatherer of Sycomore fruit And the Lord took mee as I followed the flock and the Lord said to mee Goe prophesie unto my people Israel Passe wee from the Old Testament to the New 1. John Baptist came and preached repentance but not without command from God There was a man sent from God whose name was John 2. Our blessed Saviour himselfe did not preach without a call thereunto Hee was sent to doe so And this sending Christ to preach was fore-prophesied in Isaiah 48. 16. Isa. 61. 1. c. Which last Scripture our Saviour saies was then fulfilled when he took up a book and read and expounded 3. The Apostles were immediately called to this work by Christ and so S. Paul was called to bee an Apostle 4. The Apostles set Elders to teach the Churches and Congregations which were obedient to the faith and so did S. Paul and Barnabas And wee read of the Elders of Ephesus whom S. Paul exhorts to take heed to the flock over which the holy Ghost had made them overseers And S. Peter exhorts all Elders to the like These you see had an Apostolicall call to preach the Gospel 5. The Apostles appointed certaine to ordaine others to preach that the preaching of the Gospel might continue after their departure in an order of men thereunto lawfully ordained And as they themselves were immediately called to preach by Christ so likewise all such who according to command Apostolicall are ordained are called by Christ to preach but mediately namely by such who under Christ are appointed to bee over certaine places to ordaine Preachers S. Paul tells Titus that For this cause hee left him in reet that hee should set in order the things that are wanting and ordain Elders in every City as hee had appointed him And hee commands Timothy that The things which hee had heard of him among many witnesses the same hee should commit to faithfull men who shall be able to teach others also Now these faithfull men to whom the Apostles committed the power of Ordination did ordaine others and by this meanes the order of Preachers is successively to continue till Christs second comming So then they whom Christ calls to preach are ordained thereunto by men whose Authority hath been derived unto them from the Apostles and the Authority Apostolicall to ordaine such who should have power to ordain others was from God and accordingly Christ promises to bee with them alwayes to the end of the world namely in blessing the Ministry which according to your appointment from me is settled in my Church I will bee with them in the gifts and assistance of the Spirit who by ordination Apostolicall are sent to teach all Nations and baptize them while they teach them to observe whatsoever I commanded you The summe of this historicall narration is this Wee cannot read in the Old or New Testament of any pious man being of another calling who took on him to preach the word till hee was called Therefore I conclude that it is an unlawfull act without any holy president as this second Reason shewes and likewise because it is without any precept as the first Reason sufficiently declared The second Proposition is thereforetrue namely Not any of another calling ought to dispense the word Preachingly till they bee thereunto called CHAP. III. The third Proposition In the call to Preach more things are required than endowments to Preach without which things no man hath a call to that function Or more briefly thus More is required in the call to Preach than abilities thereunto THe very relating of the sundry requisites to this calling evidences the truth of this Proposition they are in all three 1. Divine Position into the Function 2. Personall Qualifications for the discharge of it 3. Ecclesiasticall Authorization for its fulfillance That all these are requisite in the call to preach wee may two wayes collect 1. The Church of Christ is considerable both as it is a communion and society of the faithfull whose government so considered is spirituall it is ruled by the Spirit of Christ therefore it is requisite that whosoever is set over the flock of Christ should have his designation thereunto from Christ Divine Position into this calling is therefore needfull Hence our Ministry among other reasons is called the Ministry of the Spirit because as it is in spirituall things so it is from the Spirit of Christ working in the heart of some according to his ordinance to undertake this calling Againe the Church of Christ is also considerable as it is an externall society and so according to the large circuit of it it hath severall companies which are to be governed by the word of Christ and by the sword of those Magistrates Gods Vice gerents who rule over such severall companies Therefore accordingly such personall qualifications as the word hath appointed are required to bee in such who execute the Ministery in these severall Christan societies and likewise publike authorizing them so to doe from such who are appointed to bee over these societies is very requisite 2. The necessity of the three forenamed Requisites is also thus to be gathered Christ is the King of the Church hee hath the Keyes and therefore hee must open the doore of gifts and abilities and endue such whom hee appoints to this work Againe hee hath also committed the Keyes to his Church and therefore the power delegate under Christ of such who are to see thereunto is requisite that they may open the door of entrance for such who are truly qualified to discharge this function So that it is apparent that abilities to preach is not all that which is required in the entrance into this sacred function Yet to make all this more evident I will punctually explicate these Requisites severally 1. The first Requisite is Divine Position into this function This S. Paul mentions in his
the invisible opening of the door to the good Shepherd or his invisible Call to the work so for the execution of it hee must have a visible Call by those who are delegated under Christ to ordain such who are to fulfill the work of the Ministry This visible Call I name Ecclesiasticall Authorization which is not only a solemne declaration that such and such are chosen of God to this work but likewise it is a committing of the Ministry of Christ to them And this hath two parts which whosoever wants hee ought not to doe those acts on which the edification of Christs people publikely depends 1. Ordination Which is the consecrating and setting apart for that work of the Ministry with Imposition of hands and Prayer such who are deemed upon tryall of gifts and life fit for it Thus S. Paul ordained Elders and left Titus in Crete to doe so That Blessed Apostle glories that hee was separated to preach the Gospel Separated namely as by God in his counsell and decree so also according to Gods own appointment hee was hereunto separated by the Church Hee then who is called according to Gods own appointment must bee separated or set apart by the Church Governours I mean Bishops to give himselfe wholy to teach Which separation being done solemnely by Prayer and Imposition of hands is called Ordination 2. Derivation of actuall power to fulfill the Ministry is the other branch of Ecclesiasticall Authorization and this is after the tryall of gifts and life Let these also saith the Apostle first be proved and then let them minister being found blamelesse The words import that both Ministers and Deacons must be proved and being found fit then they should be permitted to execute their office This admission to execute their office is called Gods allowing them to preach This is the third Requisite Ecclesiasticall Authorization which consists in the ordaining and allowing by the Churches Overseers such who shall teach and without this notwithstanding there be competency of gifts for that work yet none can have a complete Call to preach To conclude therefore this Proposition Since to the entrance into the Ministeriall Calling there is required both Gods putting one into it and Authorities ordaining and setting one apart thereunto together with its deriving actuall power to such who undertake it to fulfill it as well as personall gifts for its discharge Therefore I take this third Proposition is undeniably true namely In the Call to preach more things are required than endowments to preach without which things no man hath a Call to that Function CHAP. IV. The fourth Proposition Men of other Professions though enabled with spirituall gifts yet are not to undertake preaching till they are thereunto lawfully called THough the Arguments proving the second Proposition will also sufficiently confirm this yet these two shall likewise serve to evince it First Reason Because every man is bound to abide in his own Calling This is proved from two Scriptures One is this Let every man abide in the same calling wherein hee was called These words are very emphaticall 1. Exempting none though proving afterward well qualified and endued with gifts and graces from their personall Calling 2. Enjoyning to every one continuance in their particualr Function Let him abide or make his Mansion in it even dwell on it 3. Intimating that the state of Christianity frees none from the Calling in which God hath set them And there is good Reason for it Because Christianity as it is a Profession of true Autarchy or self-contentednesse with ones own station or condition so likewise it is a Religion abhorring all Ataxy or disorderly enormities and particularly the confounding in one person by presumptuous usurpation such Callings which God hath disjoyned Another Scripture proving that every one ought to abide in their own Calling is this Study to be quiet and to doe your own businesse and to work with your own hands as wee commanded you Which words 1. Commend a calm conversation opposite to tumultuous turbulency and restlesse intermedling with things which concern us not Study to be quiet 2. They confine our employments within the limits of our own Calling doe your own businesse or those things which are personally and properly yours 3. They command Mechanicks or manuall Crafts men to work with their own hands Whereupon it will follow that therefore they ought not uncalled to undertake Preaching seeing they are not freed from their manuall works from which every Dispenser of spirituall things is freed that hee might sow spirituals and for his maintenance hee is to reap the carnall things of others Seeing then every man is bound to abide in his own calling therefore such who are of other Professions though they be enabled with spirituall gifts yet are not being uncalled thereunto to undertake Preaching Second Reason is Because Holy Writ affords no president of any who did so but rather the contrary For as wee cannot read of any holy man undertaking without Call thereunto the office of Preaching as the second Reason of the second Proposition proved so wee may read of such whose gifts being very sutable to that Function yet without Call would not undertake it nor leave their Callings Two examples shall serve in stead of many David though a man after Gods own heart and one who had more under standing than all his teachers yet forsook not either his Calling of feeding sheep or of governing the people to become a Preacher And though hee was a Prophet and extraordinarily inspired and fitted to preach yet wee read not that hee did so in any Synagogue or Assembly but still hee abode in his Calling and taught publikely no otherwise if my observation fail not than by his writings in which though dead hee yet speaks and preaches to the Churches as oft as any thing of Davids is read in them The other example is our blessed Saviour who was it seems in Profession a Carpenter and though hee had gifts beyond Angelicall and humane conception all fulnesse dwelt in him yet till about thirty years of age hee did not so farre as wee read preach or leave his Calling And when hee began to preach hee was thereunto first called as in the second Reason of the second Proposition hath formerly been manifested So then both from precept and example I conclude that the fourth Proposition is an unshaken verity namely Men of other Professions though enabled with spirituall gifts yet are not to undertake preaching till they are thereunto lawfully called CHAP. V. The fifth Proposition Such as take on them that Calling after lawfull call thereunto ought not to entangle themselves in worldly employments and follow their worldly Calling THe Reason of this is Because such are wholly to intend the work of this Calling which they have undertaken The Apostles though some of them had been Fishers and some of other
sent The Apostles gradation is remarkable as faith must be before invocation and hearing of the word before faith and preaching before hearing what is preached so divine Call or mission to preach precedes preaching intimating that none can savingly with a good conscience and with hope of successe preach unlesse they be divinely sent and appointed thereunto The second place is 4 Ephes. 11 12. when Christ ascended he gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ and S. Paul she wes what this work is 26 Acts 18. By this place in the Ephesians we see that the calling of Preachers is ordained and the end of it is very profitable In one Scripture it is called a teaching Priesthood without which the people were miserable in another it is called vision without which the people perish S. Paul calls it the ministry and likewise teaching and shewes that it is a distinct calling from others 12. Rom. 7. I will shut up this Proposition with an observation not to be despised In the 2 Numb. 2. God commands that every tribe of the Israelites should be ranked into severall orders and that they should all keep to their own standers After this in Numb. chapter 3. he commands that the Levites should be appointed to their office Israel was now in the wildernesse journeying to Canaan a type of the Church of Christ thorough many tribulations and afflictions travelling to heaven In the campe of Israel the severall orders and ranks assigned were to bee kept and none were to usurpe the Priests office and the Israelitish camp was never so comely as when every one in it kept within order Even so it is with Christs people they are ranked into two sorts him that is taught and him that teaches And both sorts are to attend to the proper and peculiar services according to the rank into which God hath put them And none of Christs people unlesse called must usurpe the sacred and most honoured calling ordained for men in things pertaining unto God And the Church of Christ never flourishes so stately against her adversaries as when every one in it as it were in an Army keeps him to his owne function for then the Church as Christ describes it is terrible like an Army with banners In one word as there are severall and distinct effices in an Army so are there in the Church militant One is a teacher another is taught and as the Lord saw it necessary for Israel in the wildernesse to have the Levites a distinct order among them even so hee sees it is necessary for his people on earth to have Preachers among them a distinct calling from others and therefore he hath erected a ministry in his Church by whose foolishnesse of preaching hee pleases to save them that beleeve All this makes it evident that preaching of the word is a peculiar calling distinct from other callings CHAP. II. The second Proposition Not any of another calling ought to dispense the word Preachingly that is as wee have before explained the word Preaching till they are thereunto called THe Reasons proving this shall bee only two because prolixity is to be avoided in a matter well knowne to every one who is conversant in holy Scriptures First Reason is Because God disapproves yea detests and complaines against such who undertake preaching without a call I sent not saith hee these Prophets and they have runne I spake not to them and they have prophesied Yea the Lord makes it a character of a false Teacher to teach being uncalled to that office I sent them not nor commanded them saith God therefore they shall not profit this people at all And our blessed Saviour intimates no lesse in bidding us beware of false Prophets which come saith he unto you in sheeps cloathing but inwardly they are ravening wolves These words are very remarkable and describe such as are false and dangerous Teachers by two decypherings 1. They are such as Come unto you The true Prophets are sent but these come to wit of their owne accord being unsent of God The phrase of comming to any when it is in the new Testament applied to forbidden Teachers intimates both their presumptuous rashnesse and sacrilegious boldnesse to teach being not sent thereunto And therefore our Saviour saith All that have come before mee are theeves and robbers all that have come not all that were sent Moses and the Prophets were before Christ but these were sent to the people of God others there were who though unsent would undertake to prophesie and teach and these our blessed Saviour brands with the name of Theeves because they usurped anothers calling and with the name of robbers that is as the word signifies such as make a prey of others This is their first description 2 They come unto you sayes our Saviour in sheeps cloathing In every thing outwardly they seeme sheep they have a forme of godlinesse they pretend Scripture and use many goodwords In these they glory and by these they work dece it fully transforming themselves into the Ministers of Christ they use smooth insinuations creeping into houses they are full of flattering and enticing language Thus outwardly they seeme sheep Yet their allurements to withdraw Christs flock from hearing Christs voice in the Pastors set over them are an evident manifestation of them to bee no other than ravenous wolves though their pretences and outward shewes seeme otherwise for they are no other but such who intend to prey upon Christs flock having once divicted them and withdrawne them from the shepherds tents Therefore one Apostle tells us That through cove to rcusnesse they with fained words will make merchandize of us And another exhorts To mark such and avoid them for they are such as serve not our Lord Jesus Christ but their owne belly and by good words and faire speeches they deceive the hearts of the simple This is another description of the usurpers of sacred Preaching The summe of this Reason is God and Christ detests that any of other callings should undertake Preaching uncalled thereunto yea and bids us beware of such Therefore such ought not to dispense the word Preachingly or by way of Preaching Second Reason is Because wee cannot read either in the Old or New Testament of any Godly Preacher who taught others by Preaching before hee was thereunto divinely called This is apparent from the enumeration of particulars 1. Enoch the seventh from Adam is said to have Prophesied but not without Gods call thereunto For in old time holy men of God Such an one was Enoch who before his translation had this testimony that hee pleased God Heb. 11. 5. spake as they were moved by the holy Ghost 2. Noah is called a Preacher of
all may learn and all may be comforted And the Reason is given Verse 33. For God is not the Author of confusion but of peace Which doth prove as they understand That when men can prophesie and doe not it causeth confusion and not peace Answer This allegation proves not that Lay-men may preach Here indeed the Prophets are commanded to dispense the word orderly but such who are no Prophets have hence no command for its dispensation The Apostle would have but two or three of the Prophets to speak in their meetings or Congregations A course much like to that in the Synagogues wherein one read Moses and another as it is thought read in the Prophets and when these had done another expounded and spake a word of exhortation This course the Apostle enjoynes and shewes in the 31. verse the conveniency of it Because hereby yee may saith hee all prophesie Hee meanes not all the promiscuous company of the godly for hee accounts it an absurdity to think all are Prophets but hee meanes all who are Prophets may prophesie And from the twelfth Chapter wee may gather that three things must concurre in the prophesying of which hee speaks in this place 1. The operation that is the act of prophesying 2. The administration that is the office or calling to prophesie 3. The gift or the enablement so the Apostles meaning here is All that is All who have not only the gift but likewise the calling from those Prophets to whom the spirit of the Prophets are subject may exercise themselves in prophesying by course or in their severall turnes And hee gives the reason of this course which hee prescribes because it is of Divine institution from God for two ends both that there may be no confusion in their meetings and likewise that peace may be maintained in them And he further tells the Corinthians that This course is observed in all the Churches of the Saints this then is that which the Apostle prescribes That the Prophets should exercise their gift of prophesying orderly but here hee enjoynes no Lay-men to become Prophets or Preachers I therefore exceedingly wonder how the Objectors can affirm and understand that these words prove That when men can prophesie and doe not it causeth confusion and not peace That which may be proved from them is That men in their owne Callings and particularly Preachers in theirs doing all thins orderly shall avoyd confusion and obtain peace in so doing But it is an idle conceit That these words teach that men able to preach and actually not doing so cause confusion Did our blessed Saviour being able never any abler to preach yet not doing so for thirty years cause any confusion in the Jewish Church all that time I think the Objectors dare not utter so blasphemous an affirmation Even so Gods people though able to preach yet cause no confusion though they are not Actors in so holy an employment Confusion would then be caused if what the Objectors plead for were admitted because an eversion of the distinction of Callings must needs succeed for the sacred would hereby be blended with others and every one upon his owne selfe-conceiteidnesse of parts and abilities might appoint himselfe a Teacher Which any may discern is near to confusion who have read both that God hath appointed Stewards over his houshold Watchmen and Leaders over his flock Labourers in his harvest divers Administrations as well for the preservation of peace in the Church as for the edification of it and likewise That none takes this honour on him but such who are thereunto called This quotation therefore will nothing advantage the Objectors The next place alledged is Numb. 11. 29. Would God all could prophesie Answer This Scripture doth not prove that Lay-men may preach 1. Because the prophesying here mentioned is not a Salvificall teaching others but a Politicall discoursing unto others it is an uttering wise and grave Apothegmes or Councells as Moses did concerning the publike affairs of Israel The Spirit of prophesie put on the Seventy was that they with Moses should beare the burthen of the people that is rule them and their prophesying therefore was no more but a prudentiall speaking of things appertaining to rule Moses his wish therefore is not That all were able to preach but that all were able to rule and so proves nothing for the Objectors 2. Moses his wish is That all could prophesie that is That they were called to prophesie and enabled thereunto as these Seventy in the history were called in that their names were writ to enter into the Tabernacle v. 26. and they were enabled from God hee put his Spirit on them therefore this wish doth not justifie the intrusion of any into anothers Office who is either uncalled or ungifted So that Moses his wish that all were Prophets yet imports also That till they are Prophets as well by Calling as enablement they must not prophesie 3. Moses doth not absolutely wish that all the people could prophesie but hereby hee only intimates that it would be no impeachment to him and his Authority though all the Camp if God thought fit could prophesie that is be able to governe His words are an answer to Joshuahs jealousie lest the prophesying of Eldad and Medad in the Camp should derogate from Moses his Authority Moses tells him that for his sake hee would have none prohibited from prophesying that is from ruling but hee wishes that all the people were fellowshelpers and able Assistants to him in governing This is the very true meaning of his wish Which teacheth pious men not to envy at the gifts and calling of others in the same Vocation with themselves but it no way prescribes men of other Callings to undertake without call thereunto the Office and Function of others Therefore from hence Lay-men can have no warrant for their undertaking to preach Another place alledged is Acts 8. 1. At that time there was a great persecution against the Church that was at Hierusalem and they were all scattered abroad thorowout the regions of Judea and Samaria except the Apostles Compared say the Objectors with verse 3. and 4. As for Saul hee made havock of the Church entring into every house and haling men and women committed them to prison Therefore they that were scattered abroad went every where preaching the word From which place the Objectors understand That any poor or rich weak or strong if they could teach they became Dispensers The same times say they are now for the want of publike meanes they were scattered so are wee Therefore if God enable us wee will take a course in private if men send us say they to prison God will send prison-comforts I perceive that the Objectors collect hence three things 1. That any of what condition soever may preach though they bee no Ministers This I conceive they prove from verse 1. All were scattered thorowout the regions of Judea and Samaria except the Apostles compared
scandall 1. In respect of some Corinthians who being covetous would have detested the faith if they had found it any way chargeable being like the Gadarens who would rather part with the Ministry of Christ than forgoe their Swine Lest the Corinthians should hereupon reject the Gospel S. Paul forbears his right and so farre a based himselfe to work with his own hands Herein being an example to others not to use their lawfull liberties unlesse wherein they see an expediency 2. In respect of false Apostles among the Corinthians to stop their mouth They likely would have accused him for making advantage of the Gospel and would perhaps have reported that hee only taught for gain therefore the Apostle to cut off all occasions of such thoughts from them would not challenge any thing from the Corinthians but wrought with his hands Doubtlesse in like case and condition a Minister may take on him another Calling what hee likes so it bee not an hinderance of his preaching nor any offense of men Thirdly S. Paul wrought with his hands to gain thereby authority and credence to his Doctrine touching labour hee had taught at Thessalonica and Ephesus a necessity of working therefore to shame them from their loitering and idleing hee so farre abased himselfe below his Apostolicall function as to worke in Tent-making Hee tells the Thessalonians that hee did not eat any mans bread for nought but wrought with labour and travell night and day that hee might not be chargeable to any of them Not because hee had not power but to make himselfe an ensample for them to follow him And hee tells the Ephesians You your selves know that these hands have ministred unto my necessities and to them that werewith me And again I have shewed you all things sic how that so labouring yee ought to support the weak and to remember the words of our Lord Jesus Christ how hee said It is more blessed to give than to receive And questionlesse it is lawfull for a Minister being of excellent parts and abilities abundantly sufficient to discharge his Calling for the provocation of others to double diligence in their Callings to undertake if hee please either such a Calling which is subservient or subordinately conducent to his Theologicall Profession as teaching or tutoring of Youth for so Samuel a Prophet had a school of young Prophets at Ramah and Elisha at Gilgal or hee may employ himselfe in any manuall work yet still remembring the caution That it hinder not his pastorall function nor be any offense to others Fourthly S. Paul did labour with his hands because the prophane Corinthians forced him partly to it they would not give him needfull reliefe though hee might if hee had pleased justly have commanded it Even unto this present houre saith hee wee both hunger and thirst and are naked and are buffetted and have no certain dwelling place And labour working with our own hands being reviled we blesse being persecuted wee suffer it being defamed wee entreat c. And then hee concludes I write not these things to shame you but as my beloved sonnes I warne you It seems hee had but hard entertainment and therefore was forced to relieve himselfe by his labours till the Brethren of Macedonia supplyed what was lacking unto him A Minister may be driven to great exigency and though hee have power and authority to claime maintenance yet from a way ward people hee cannot it may be have it They will disobey Gods command in Gal. 6. 6. the wickednesse of their covetous hearts sets them to devise meanes of muzling the Oxe that treadeth out for their good the spitituall corn Now in this case a Minister may undertake Callings lawfull though unbefitting his person and function The case of learned Musculus was lamentable hee was a man learned and godly yet after much paines in his publike Ministry was so ill used that hee was glad to get into a Weavers house and learne weave thereby to get bread for himself and his family at last the Weaver thrust him out of his house and then was worthy Musculus forced to goe to the common ditch of the town and work with his spade to get his living This may well be recorded that posterity may shunne such Corinthian humours as to suffer their Pauls to be miserably needy and not relieve them but force them rather to manuall labours These were the causes of S. Pauls working with his hands which sufficiently warranteth Ministers in like cases to doe the like but no wayes justifies any Tradesmen to usurp teaching Thus did S. Paul and thus did Barnabas both Ministers but of more Ministers who did so I read not I am sure the Apostle peremptorily sayes I onely and Barnabas have not wee power to forbear working And that any of other Professions uncalled did Ministerially preach much lesse many others besides I suppose the Objectors will never read it in Gods book CHAP. VIII THe first Reason brought by the Objectors is this A Teacher is known to be called of God by these qualifications and gifts which hee hath received But many of Gods people have the gift to teach and resolve doubts Ergo They are called and therefore bound to preach Answer This Reason proves not That every Lay-man having abilities is called and bound to teach which yet should have been concluded if the Objectors would by Reason have made good that selfe-same fancy of theirs But passing by the just exception which might be taken against this Reason both in assuming one thing and faisly concluding another as also other defects of Art which a Scholar may easily espy in it let this Answer suffice to it as it is namely If by these words in it many of Gods people be meant such who are Ministerially called to teach then the whole is true for these have gifts to teach and resolve doubts and they likewise are called of God and the Church to teach and are therefore bound to doe so But though these many of Gods people have gifts and a Call to teach will it therefore follow that others of Gods people having no Call may doe so the consequence is too irrationall to be defended But if by these words many of Gods people be understood Many among Gods people which are Lay-men Then I answer That though it be true that some of them have personall gifts and abilities yet in as much as they want the other qualifications of a Teacher mentioned in the exposition of the third Proposition therefore they are neither bound Ministerially to teach nor are they called to teach neither ought they to be known or acknowledged for such whom God hath called to teach If they desire to employ their gifts Ministerially then they should in modesty tender themselves and their abilities to be tryed by such who can authorize them to exercise them and being approved they may Minister But if such
in Authority admit not then ought they to think that notwithstanding their gifts God hath not designed them to this function Once for all Know that gifts to teach and resolve doubts cannot justifie any in their undertakings to preach unlesse withall they have the other qualifications required hereunto Till the Objectors prove the contrary they say nothing to the purpose CHAP. IX The second Reason of the Objectors is this Every man who hath a gift which is spirituall it is his talent and hee who useth not his talent God will take it from him and cloath him with shame and a curse Ergo Men are bound to use their gifts Answer It is true that every Spirituall gift is a talent and must be used lest shame confusion and a just ablation of it otherwise succeed and yet it is as true that talents are no otherwise to be used than according to the Call to use them Some have talents conferred on them to be publikely employed for the good of others and accordingly these talents must be improved Others have talents given them only for their own private use and the private use of some others and accordingly such must employ their talents If any Lay-man have abilities to preach hee must use that ability only according to those ends for which God gave him such a talent First thereby to teach his wife and bring up his children and family in the nurture and admonition of the Lord Secondly That thereby with greater prudence hee may discerne what is publikely taught by his Pastor and so retain that which is good and that which will arme him against a time of tryall and affliction wherewith perhaps God intends to exercise him more than others of his rank and vocation and accordingly aforehand fits him by extraordinary abilities giving him for the better preparation against extraordinary troubles in his own Calling but not for ostentation of parts by an extravagant intrusion into anothers Calling Such therefore need not feare cloathing with shame and a curse for not using their talent Ministerially it is sufficient to free them from feare of both if without arrogancy they onely employ it to their own and their families good If this satisfie not I am then sure that the Objectors are deluded And so thought blessed Martin Luther before me who upon that Verse in the Psalmist Out of the mouth of babes and sucklings hast thou ordained strength or perfected praise answers the objection and his words shall be the conclusion of my answer His words are these * Hitherto also they belong who conscious to themselves of their great learning may dreame of some great danger to themselves if they instruct not others alledging that they hide in the earth the talent given them and doe expect with the evill servant the heavie doom of the Lord Satan doth so delude their fancies with ridiculous trifles Who by this verse instructed ought to know that it is not wee who teach neither is it our word which is taught but onely our mouth may doe service unto his word if hee will and call Thou hee saith hast perfected praise not they not we And so in the Gospel the Lord truly delivered talents to his servants but they were first called therefore doe thou also expect till thou be called In the mean time thou maist not desire it thou maist not voluntarily presse into it thy knowledge will not burst thee They ran saith the Lord in the Prophet but I spake not by them This temptation miserably vexes many that it grieves and repents them of their vocation The Devill doth this to disquiet them who have begus well and at length consume them with irkesomnesse Therefore hee who is called let him offer his mouth receive his word let him be an Instrument not the Author Hee who is not called let him pray to the Lord of the harvest that hee may send Labourers and perfect strength one of the mouth of infants CHAP. X. THe Objectors say that this is the way which is prescribed And they alledge sundry Scriptures for proofe Their first allegation is in Joel 2. 28. The words are I will poure out of my Spirit on all flesh and your sons and your daughters shall prophesie c. Answer These words of Joel prescribe nothing they only declare what God will doe in the last times Hee will say they poure out of his Spirit on all flesh and your sonnes and your daughters shall prophesie That is They shall apply the ancient prophesies seeing plainly that they are testimonies of Jesus Christ and his Kingdome and they shall speak of Gods marvellous works This God shall doe saith Joel and this they did saith the story in the second of Acts and this is the prophesie which these words speak of but I think it passeth the skill of an understanding and judicious Divine to espy in them an injunction that Lay-men should preach Ministerially Till I see proofes naturally concluding that there is in these words such a prescription I shall repute the assertion of it to be but a groundlesse fancy The second Proofe is in Isaiah 44. 2. The words are these I will poure water upon him that is thirsty and floods upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thine of spring Answer These words prescribe nothing they only promise an effusion of the word of Grace and the comforts of Grace and of the Spirit of Grace and blessing upon the Churches children both Jew and Gentile But I conceive it is a very hard task for the Objectors to prove that they prescribe Lay-men uncalled to teach For though the Lord bee pleased upon the Gentiles who were as a thirsty and dry ground to poure out his water that is make them partakers of the word of Grace according to the comparison by Moses and of the floods that is of the comforts of Grace these living springs as our Saviour calls them yet it is ridiculous to say That therefore Lay-men uncalled may prophesie and as inconsequentiall it is to say That because God will poure his Spirit on the seed of the Church and his blessing on her of-spring therefore Lay-men may preach Though God poure his Spirit on the seed yet the seed is not bound to poure out but must stay till God have sent and given a commission to goe and drop the word as hee did to the Prophet Besides the very next Verse in Isaiah 44. shewes That the pouring of water and floods and the Spirit on the seed is not a pouring that the seed should poure but that the seed should grow and encrease namely in piety and in the exercise of the severall graces of the Spirit This place therefore proves not the Objectors fancy Another Proofe they produce out of 1 Cor. 14. 29. Let the Prophets speak two or three and let the other judge And verse 31. Yee may all prophesie one by one that
with verse 4. Therefore they who were scattered abroad went everywhere preaching the word 2. That the agreement of our times with these Primitive times in dissipation or scattering warrantizeth any though no Ministers to preach privately 3. That if trouble should befall them for this their attempt they should find like comfort in prison to that which these Primitive Christians found being committed to prison Answer These three collections will find no defense from this Scripture as shall be made apparent by our answer particularly to every one of them And therefore I answer to the first That this quotation proves not that any rich or poore weak or strong being of other Callings did Ministerially dispense the word It is onely an history what was done upon the persecution of Hierusalem as 1. It sayes That all were scattered except the Apostles that is Many or the most of beleevers for wee must not think that none but the Apostles who professed the name of Jesus abode there seeing wee read that devout men carried Stephen to his buriall verse 2. and that the Apostles during this persecution sent Barnabas as farre as Antioh to the Gentiles who had turned to the Lord And secondly The history relates that all who were scattered did preach The Objectors supposing that some of these were Lay-men hence imagine that Lay-men may preach Answer Though it be granted that some of the scattered were Lay-men and that they did preach yet I dare confidently affirme That not one of them who were Lay-men did Ministerially dispense the word This will be evident if wee find what kind of preaching These used The text according to the Originall saith they all who were scattered did Evangelize that is did shew the glad tidings of the word or did bring the word of glad tidings All did thus And if wee look further into the history wee shall find according to the two ranks of the Scattered two kinds of Evangelizing by them Such of them who were Ministers did ministerially Evangelize but such who were Lay-men did Evangelize only discoursively In the thirteenth verse it is said That the Samaritans believed Philip Evangelizing it is rendred Preaching And the fifth verse tells how and in what manner hee Evangelized {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hee preached as an Ambassadour Christ Againe some of those who were scattered were men of Cyprus and Cyrene and these also according to the quotation did Evangelize and yet the Holy Ghost tells us how and in what manner they did so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they talked or discoursed of the glad tidings of Christ Jesus first only to the Jewes and then also to the Greeks So then this Evangelizing or Preaching was but their discoursing and telling the Jewes and Greeks the good tidings of Christ which any may doe And this discourse is a kind of Preaching but yet it is not the Preaching which is properly so called And it is to be noted that their talking and discoursing was available to the conversion of others If any reply that the Holy Ghost useth the same word touching Peter and Johns preaching at Samaria Acts 8. 25. and therefore it is likely these men of Cyprus and Cyrene did ministerially preach I answer Peter and John did two wayes preach at Samaria First by their discourse they testified the truth of that which Philip had taught and so may any godly man doe But secondly They did Evangelize in many Villages of the Samaritans which I believe was as Philip before had done by speaking as Ambassadours from Christ which only Ministers as they were may doe The men of Cyprus and Cyrene did discoursively preach as Peter and John did but they preached not ministerially as John and Peter And I the rather think so because the Holy Ghost speaking of their preaching useth a word signifying an ordinary talking but no artificiall speaking whereas in describing Philips preaching hee useth a word signifying his uttering as an Ambassadour and deciphering Peter and Johns preaching hee useth not barely the word of ordinary conference but joynes with it another of witnessing and evangelizing thereby shewing there was more than an ordinary discourse And lastly in setting down Barnabas his preaching when hee came to Antioch hee tells us It was by publike exhortation giving us in all to note a difference of Ministeriall preaching from that manner of divulging by discourse divine things which is permitted to Lay-men Their second collection from this Scripture in Acts 8. is That the agreement of our times with these Primitive in point of dissipation warrants any Lay-man to preach privately For they suppose that upon the persecution there was a Prohibition or a Non-permitting the word to be publikely taught at Hierusalem And then they imagine that there was private preaching in houses by those who were no Ministers And hence they conclude That if God enable them they will take a course in private Answer Though wee grant that the publike dispensing of the word was interrupted by the persecution and thereupon likewise that the Christians met in private houses where together they enjoyed the ordinances of the word and Sacraments yet still it is to bee denyed that the word was preached among them in any private house by any Lay-man I believe as most congruous to Scripture that when they met in houses either an Apostle or some other Minister among them did only teach The Objectors must first prove that any Lay-men in these Primitive times did at all either in private or in publike Ministerially preach before they conclude hence the lawfulnesse of Lay-preaching I have already shewed the contrary and till it be as clearly disproved neither I nor others have reason to believe their bare affirming it And to their resolution I say This Scripture will not warrant it 1. Because it relates nothing what these Primitive Christians did in private and therefore they cannot be brought as a president of that which is not recorded 2. That which this Scripture teaches for imitation is That if the Church of God should be scattered through persecution then the scattered may doe what they can to plant a Church elsewhere Even as Philip preacht to the Samaritans and Barnabas to them of Antioch so Ministers at such times may dispense the word if they can in Popish and unbelieving Countreys And as the men of Cyprus and Cyrene did by discourse win many to the faith so may Lay-men in those barbarous Countreys whither they shall come assay by discourse and conference to gain soules to the acknowledgement of Christ This Scripture therefore allowes no private undertakings of Lay-men The third Collection which I suppose by their words they make is That if trouble should befall them for attempting a private course of preaching they then shall find like comforts in prison to that which these Primitive Christians found being committed to prison Answer If Authority shall commit any private Undertakers to prison
for their clancular and private preaching surely there is no cause for such to expect or claime comfort from God in prison because the cause of their sufferings is not good The Primitive Christians suffered for their Faith for true Religion for Righteousnesse sake and so found prison-comforts but these Undertakers will suffer for their own fancy for a groundlesse opinion for their unrighteous usurpation of anothers Function and so may be sure they have no ground of comfort S. Peter prohibits Christians to suffer as a busie-body in other mens matters the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as a Bishop in anothers Circuit or Diocesse If any uncalled will needs play the Bishop in ordaining himselfe a Teacher and take on him a Function not committed to him and shall for this presumption either be imprisoned or otherwise suffer hee in S. Peters opinion shall not suffer as a Christian but as an evill-doer And therefore such must not look for prison-comforts if men send them to prison Let this suffice to this allegation The last Proofe is 1 Pet. 4. 10. As every man hath received the gift even so minister the same one to another Answer The words of S. Peter exhort every man to help one another according to those abilities which God hath given but they are no command of Lay-men to turne Preachers The Objectors supposing that many Lay-men have Ministeriall abilities imagine that these words prescribe them Ministerially to dispense them Answer Such a collection cannot be made hence without wrong to the Text S. Peter allowes all to minister their gifts but withall gives the limitation or rather the direction how to minister them namely As they have received them Such then who have received gifts Ministeriall and publikely to be dispensed to others according to the Text must so dispense them but such who have no such receiving of their gifts to be so employed can from this Text have no warrant for the Ministeriall dispensation of their gifts it onely commanding so to minister them as every man hath received Some have gifts given yet they themselves are not given and therefore they must not ministerially dispense their gifts without Call Others namely such who are Ministers have both gifts and themselves are also given For the perfecting of the Saints for the work of the Ministry and for the edifying of the body of Christ And therefore they are accordingly bound to dispense themselves and their gifts This Text only enjoynes in the generall how the gifts of every one in their severall Callings are to bee employed but it no way enjoynes a dispending of personall gifts in a Calling not personally our owne In one word Though some Lay-men may be supposed to have Ministeriall abilities or gifts yet seeing they want Ministeriall faculties or allowance being neither by God nor his Church thereunto called they are not bound Ministerially to employ their gifts And I believe it will be a hard work for the Objectors to make it evidently apparent that these words of S. Peter enjoyne Lay-men to preach According to your desire I have endeavoured fully to resolve you These Meditations as you desired were penned at spare times which were but few for the justification of a pretious truth against a vain fancy and for the defense of Gods wisedome in distinguishing the holy and other Callings from some mens folly who by their presumptuous conceit would bring in a confusion The Lord blesse to you and to every Reader what is writ and deliver you all from the leaven of presumption So sayes your friend the servant of Jesus Christ and of his servants which are in Bengeo John Bewick Thanks be to God through our Lord Jesus Christ 1 Cor. 15. 57. FINIS The Authour to the Printer I Vnderstand that you have a perfect Copy of a Treatise Entituled An Antidote against Lay-Preaching or The Preachers Plea It was intended for the satisfaction of a private friend and of such to whom hee pleased to communicate it The importunity of some who have seen it hath prevailed with me not to be against its Printing Doe therefore your duty if you conceive either by your selfe or some others that thereby some abler Pen-man may be awaked the Ministry encouraged the contrary minded better instructed the Churches peace and Gods glory more promoted Your friend I. B. 18 Acts 26. 1 Luke 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Eccles 1. Ierem 36. 1 Cor. 14. 3. Perkins in his Treatise of Callings 12 Eccles. 10 11. 28 Mach 19. 2 Chron. 15. 3 5 6. 29 Prov. 18. â— Colos. 17. 1 Tim. 1. 12. 24 Numb. 5. 6 Gal. 6. 12 Rom. 6 s 3. 5 Heb. 4. 9 Cant. 3. serâ— 23 21. Verse 32. Mat. 7. 15. Ioh. 10. 8. 2 Tim. 3. 5. Rom 10 18. 2 Cor. 11. 12 13. 2 Tim. 3. 6. 1 Pet 2. 3. 2 Pet. 2. 3. Rom. 16. 17 8. Iude 14. 2 Pet. 1. 21. 2 Pet. 2. 5. Gen. 6. 12. Gen. 20. 7. Gen. 18. 19. Heb. 5. 4. Isa. 6. 8. ler. 1. 5. Ezek. 3. 4. Luk. 1. 70. Amos 7. 14. Mat. 3 1 2. Ioh. 1. 6. Mat. 10. 40. Luk. 4. 18. Mat 10. 40. Rom. 1. 1. Acts 14 23. Acts 20. 28. 1 Pet. 5. 2. Tit. 1. 5. 2. Tim. 2. 2. Mat. 28. 19 20. 2 Cor. 3. 8. 1 Tim. 1. 12. Mat. 9 3â— 2 Cor. 3. 5 6. Luk. 21. 15. Colos. 1. 3. 1 Cor. 16. 9. 2 Cor. 5. 18. 1 Cor. 16. 15. Isa. 6. 7 8. Rom. 1. 15 Pro 16. 1. Hos. 4 6. Iob 32. 18. Hag. 1. 14. 2 Tim. 2. 2. Luk. 11. 52. Acts 20. 27. 2 Tim. 3. 16. 2 Tim. 2. 15. Acts 18. 24. Iob 33. 23. Revel. 10. 8. Mal. 2. 7. Mat. 13. 52. Isa. 50. 4. Luk. 12. 42. Heb. 5. 13 14. Ioh. 21. 15 16 17 Tit. 1. 9. 1 Tim. 4. 13. 1 Cor. 4. 1 2. Acts 20. 27. 2 Tim. 4. 2 5. Ioh. 10. Tit. 1. 5. Rom. 1. 1. Gâ—l 1. 15. Acts 13. 2. 1 Tim. 5. 22. 1 Tim. 4. 14. 1 Tim. 3. 10. 1 Thess. 2. 4. 1 Cor. 7. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Thess. 4. 11. 1 Cor. 9. 11. 1 Sam. 13. 14. Psal â—19 99. Psal 78. 70 71 72. Mar. 6. 3. Colos. 1. 19. Luke 3. 23. Acts 6. 4. Verse 2. 2 Tim. 2. 3 4. â—uâ— 9. 52. 1 Tim. 4. 13 14 15. Eccles. 12. 12. Mar. 4. 19. Luk. 5. 5. Isa. 49. 4. Ioh. 8. 57. 2 Cor. 10. 12 13 14 15. 1. Tim. 5. 17. 2 Cor. 12. 15. Phil. 2. 17. CHAP. 7. Ioh. 20. 22. Luk. 24. 49. 2 Cor. 10. 12 13 Ioh. 8. 20. Acts 6. 4. 1 Tim 2. 12. 1. Cor 14. 34 35. Ephes. 3. 5. â— Thes 3. â— So they professe in their answer Ad lâ—teram Augustini Olmucensis Anno 1508. Edit. Ambros. in 1 Cor. 9. Forma vult este caeteris ut ubi vident non expedâ—re et am 〈◊〉 non utantur 2 Cor. 11. 12. Acts 18. 3. 2 Thes. â— 8. 9. Acts 20. 34. 1 Sam. 19. 20. 2 King 4. 38. 1 Cor 4. 11 12. Vers 14. 2 Cor. 11. 9. 1 Tim. 5. 18. Melchior Aâ—amus in vita Musculi 1 Cor. 4. 14. 1 Cor. 9. 6. 1 Tim. 3. 10. 1 Cor. 14. 34. Eph. 6. 4. 1 Thes. 5. 21. * Huc pettinent illi qui sibi conscii magnae doctrinae suae periculum 〈◊〉 mâ—â—iant longè maxim ur si non alios doceant cansantes sesâ— talentum sibi a tum in terra defodere cum servo do miâ—â— duram sententiam Domini expectare adeò ridiculis nugis Diabolus ludit horum phantasias Quâ—s hoc versa instructos oportet scire noâ— non esse qui docemus nec verbum nostrum docendum sed solùm os nostrum posse verbo ejus servire si ipse voluerit vocaverit Tu inquit perfecisti laudem non illi non nos Sic in Evangelio tradiâ—it quidem Dominus talenta servis sed non nisi vocatis expecta igitur tu doneâ— voceris Intereà ne ambias ne te ingeras non enim te rumpet scientia tua Currebant inquit Dominus apud Prophetam ego non loquebariis Multos haec 〈◊〉 miserè vexat ut eos instituti sui pigeat poeniteat Diabolus haec facit ut inquietot eos qui bene caeperunt â—an â—em taedio consumat Igitur qui vocatur praebeatos recipiat verbum sit o ganoâ— non autor Quib non vocatut 〈◊〉 Dominum messiâ— ut mittat operaâ—ios perficiat virtutem ex ore infantum Luther in com Psal 8. Revel. 19. 10. Deut. 32. 2. Ioh. 7. 39. Ezek. 21. 2. Acts 13. 15. 1 Cor. 12. â—9 Numb. 11. 17. Acts 11. 12. Acts 11 19 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut in Alcib Acts 5. 42. â— Pet. 4 15. Ephes. 4. 11 12.