on his own charges and thence concludeth verse 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Which words if perused with unpartial eyes they set up a partition betwixt the two callings as not then concurring in the same persons And here take notice of a strange and incredible alteration within this last ten years in England that either men are suddenly grown more able than before or else the Ministry is become more easie than in former ages Some ten years since when those of the Clergy were excluded the Commission of the peace this principall reason is rendered in the Act why ministers should not be admitted Justices of the Peace because preaching of the word is enough to take up the whole man so that they must be wanting to the calling of their ministeriall function if attending at the same time another employment And yet see now on a suddain some conceive themselves able sufficiently to follow a manual trade all the weeke and also qualified for preaching on the Lords day after I say again either men in our age are mounted on a suddain to be more dextrous and knowing or the ministery is stooped to be more facile and obvious or which I fear is the truest men are grown more daring impudent and prophane than in the days of our Fathers Oh let such remember what is written in the Prophetical Epistle of St. Jude placed last and next to the Revelation as containing the prediction of such things as should happen in the Church towards the end of the world vers. 11. and perished in the gain-saying of Korah What gain-saying this was we all know Num. 16. 4. partly consisting in challenging Moses and Aaron to take too much upon them partly in presuming to perform the High Priests office Their perishing also is notoriously known the earth swallowing them up and this excellent note deserveth our best heed in it because stragling out of the body of that History Num. 26. 11. notwithstanding the Children of Korah dyed not God in like manner no doubt may and will out of pity preserve the Children of Korah such seduced persons whose simplicity is practised on by the subtility of others but oh let those look to it who are Ringleaders herein that Gods justice may be no looser in the main he will take off from the children and lay load on the Fathers Pardon well meaning persons imposed on by others and severely censure their Conductours if not seasonably compounded with him by serious repentance And here I request the unpartial Reader seriously to peruse the following passage being the words of Mr. Bilney at the stake as he stood ready to seal the truth with his blood Having made a brief repetition of the Articles of his faith coming to these words I believe the Catholick Church paused awhile then proceeded Good people I must here confess to have offended the Church in preaching once against the prohibition of the same at a poor Cure belonging to Trinity Hall in Cambridge where I was Fellow earnestly intreated thereunto by the Curate and other good people of the Parish shewing that they had no sermon there of long time before and so in my conscience moved I did make a poor collation to them and thereby ran into the disobedience of certain authority in the Church by whom I was prohibited Howbeit I trust at the general day charity that moved me to this Act shall bear me out at the Judgement-seat of God Many things herein are considerable First Bilney at this time was a Master of Arts at least and able to discharge the place Secondly being Fellow of that Colledge which was Patron to the Church he had some obligation in conscience to see the place provided for Thirdly invited by the Curate and the Parish it seemeth to amount to a sufficient calling Lastly the long want of the Word in that place might make him compassionate their condition Notwithstanding this four-fold-cable to draw on Bilney to this performance he saith he did it but once he made not a common and constant practice thereof Secondly he did not please or delight himself in the memory of what he had done nor maketh he mention thereof in a rejoycing much less in a bragging manner but onely by way of necessary excuse as somewhat troubled at the deed done but hoping as well he might that God beholding the act as qualified with the aforesaid circumstances and proceeding from a pious intention would acquit him from any guilt therein Let such lay this to their hearts who wanting the tithe of Bilney his ability undesired by the Minister of the place yea sometimes against his will do not with Bilney but once but make an usual practice and common custom to preach against the prohibition of the Church whose ancient Canons have ordered it that none except Probationers by way of Trial may preach the word It is to be feared that many who run before Bilney into the Pulpit will scarce halt after him to follow him to the stake However let us Ministers make a scrutiny in our own souls what may be the reason that we are fallen into such disgrace So that God in his justice hath permitted our function formerly fenced about from common feet with an awfull reverence now for any to enter upon it Psal. 80. 12. Why hast thou broken down our hedges hast broken them that is hast permitted others to break them Sure something is in it more than we ministers generally take notice of that God hath exposed us and our calling to contempt Tully in his first Oration against Catilin being himself then Consul of Rome inquiring into the causes of the many distempers and distractions of the state and the presumption of bold persons to disturbe the same ingenuously confesseth nos nos dico aperte consules desumus We we speaking of Mark Anthony and himself we Generals are wanting in our places In like manner we may say nos sacerdotes Presbiteri Ministri how would we be tearmed nos dico aperte desumus We Priests and Ministers are wanting to God or to our selves or to our Congregation or to all that God in his just judgement deals with us as with Israel 2 Kings 10. 32. begins to cut us short pareth us in our Profession abateth us in our honour diminisheth us in our dignity Let us search out the cause diligently and having found it zealously endeavour to remove it otherwise if we honour God he will honour us but if we proceed in our sins he will proceed to pour more shame and disgrace upon us till our calling whose reputation begins daily to lessen become at last though to the confusion of such as contemn it a very shame and reproach And now I trust that none can take just exception at what I have freely but without spleen or malice spoken of the blame worthy practices of such who intrude themselves into our Profession having
such a height as to make it a sacrament The Church of England under Episcopacie retained it so far as an ancient and usefull custom appropriating the exercise thereof to Bishops alone The present discipline hath utterly abolished both Bishop and the use of Confirmation However something analogical thereunto may and must be continued The Primitive Christians being wise in the appointing though after-ages were superstitious in the abusing thereof and the more confirmation is neglected the more ought a serious examination of youth in this kind be continued and practised In a word there is a way to examin people committed to the care of the Ministers which may be done without any dangerous noyse and without the least suspition of pragmaticalness and yet to the great glorie of God quiet of the Minister and edification of the Church This examining consisteth not in summoning people before them and sounding them with Question and Answer but in the solid and faithfull preaching the sincere Word of God which carrieth a secret searching power along therein Heb. 4. 12. For the word of God is quick and powerfull and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Thus by prophecying that is by preaching of Gods Word 1. Cor. 14. 23. If there come in one that believeth not or one unlearned he is convinced of all he is judged of all thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth I say let us take off for a time from the other and more practice this examination as least subject to exception Trie it but for a time and you shall see what success it will find and fright unworthy persons from the Sacrament with a more awfull reverence than your actual secluding them for not submitting themselves to re-examination To conclude I may compare the first high acting of Presbyterians to men running in a race It is impossible for a Racer to stop just at the mark he must either over-run it or else can never come at it But when past the mark necessarily transported with his own fierceness beyond the same he will return to it again to shew that that place and no further was the intended end of his endeavours Whilest you contested with Episcopacie your Corrival and were seven years since in the height and heat of your contention therewith much may be pleaded for your passion if it transported you in some actions beyond the just standard and proportion of your judgements But seeing now it hath pleased God that you have run your Adversarie quite out of distance and have attained that you strove for it will be no shame nay it will be your honor to abate and remit of your former eagerness and coolly and calmly to return to the place which you over-shot in the Paroxcism of that contest This is the humble advise and desire of him who hath no private ends therein but the advancement of Gods glorie and the good of his Church Amen Dum Spiro Spero THE SECOND RECONCILER ACTS 13. 15. And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and Brethren if ye have any word of exhortation for the people say on THis Chapter presents us with four principal remarkables The solemn separation of Paul and Barnabas for the Ministerie five pious persons are mentioned vers. 2. all in humane likelihood equally probable for the employment Barnabas Simeon Lucius Mahanaem and Saul of these God leaves the three middlemost takes the first and the last even so Father because it pleaseth thee Then have we the three first adventures of Barnabas and Saul in there Ministerie whereof the first proved prosperous the second with the Jews at Antioch had sad success the third with the Gentiles in the same place came off with comfort We Ministers must not be elated with good success but fear the worst nor dejected with bad but hope the better In their first adventure they confounded Elimas the Sorcerer and Saul converted Sergius Paulus the wise Deputie of Cyprus By the Laws of Herauldry whosoever fairly in the Field conquered his Adversary may justifie the wearing and bearing of his Arms whom he overcame Here Saul had conquered Sergius Paulus overcome his ignorance vanquished his infidelitie no wonder then if he assumeth his name and henceforward is called Paul in all the historie his next voyage ends sadly and sorrowfully with Blasphemie and Persecution from the Jews at Antioch though it began Comically and courteously with this fair invitation in my Text and after the reading of the Law and the Prophets c. The words contain a principal part of the Jewish Liturgie or if that displease their Directorie wherein their solemn Sabbath-service is plainly presented unto us I confess there is no mentiō of prayer an essential part of Gods worship among them my house shall be called the house of prayer which is omitted in the Text not as if it were omitted by the Jews but because St. Luke hasteneth with all convenient speed to the Doctrinal part as leading the nearest way to the matter in hand Some persons account this verse their Master-piece hoping hence by their cunning Chymistrie to extract a Licence general for all men to preach though the words well understood are so far from their building any advantage thereon that they batter down both their opinions and practice We will first clear the same from the incumbrances of all difficulties and then extract natural and profitable observations from them Law and the Prophets Law taken largely conteineth all the Prophets Prophets taken largely comprise all the Law 2. Pet. 1. 20. No Prophesie of Scripture is of private interpretation Yea Moses the Prophet Paramount was the penner of the Law Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face But when the Law and the Prophets are distinguished so as to devide the old Testament betwixt them as Luke 16. 20. they have Moses and the Prophets then by Law is meant the Pentateuch or five books of Moses by Prophets all the rest of the old Testament not onely such parts as foretel what was to come but also which historically relate what was past The Rabbins tell us that the five books of Moses were divided into fiftie three Perasoth or Divisions each whereof conteined one hundred thirtie six verses and one of them was read every Sabbath-day beginning at the first Sabbath after the feast of Tabernacles if any say there being but fiftie two Sabbaths in the year what did they with the odd Perasoth or Division I can give no certain account save that it is probable they doubled their office the last Sabbath hemming it as
I may say at the close and conclusion thereof The Masters of the Synagogue why plural what saith St. James be not many Masters Answ By Masters are meant the several Rulers thereof which as the Rabbins do teach were subordinate one to another Here it will be worth our pains to make enquirie into the name first founding and use of the Synagogues Synagogue signifieth a Meeting-place where many are assembled together The first and last mention of them in the old Testament is Psal. 74. 8. they have burnt up all the synagogues of God in the land Now if this Psalm had had any large Title we might have conjectured at the time when synagogues were first founded But nothing appears in the front thereof more than Maschil to Asaph Again if this Asaph was the same with him who was contemporarie with David 1. Chron. 25. 2. whose sons were designed for solemn singers this would advance the senioritie of synagogues as extant in Davids time But much weight must not be laid on so slender a proof for fear of failing Seeing Asaph there may be taken not for his person but for his posteritie some hundred years after the result of all is this uncertain but ancient is the Original of synagogues as before the Captivitie of Babylon No positive place of Scripture directly enjoyneth their foundation onely for the necessarie ease of People who could not repair to the Temple and return back to their own homes on a Sabbath-day These may be said to be jure Divino secundario by Divine right once removed namely collected from the Scriptures by necessarie consequence and were constantly graced with our Saviours companie therein These synagogues served for a double intent as our Churches for Devotion and as Schools or Academies for Disputation Act. 17. 17. Therefore disputed he in the synagogues with the Jews So that the synagogue may be presented in its lively Pourtracture like to the Builders of the walls of Jerusalem Nehem 4. 17. holding a Trowel to build it in one hand and a Weapon to defend it in the other Semblablie the synagogues were both for edification of people in knowledge and for controversial defending of the Truth therein by Polemical Learning Sent unto them saying Object It seems it was fashionable in that age that any who would might preach in the synagogues onely with a courteous call of the Masters thereof so that the Pulpit lay open to all comers and goers not as some now endeavour enclosed by yea engrosed a particular profession In answer hereunto we will first clear the Title which both Paul and Barnabas had to preach the Word First for Barnabas his first title was by his extraction being a Levite Act. 14. 36. to whom it belonged by their Profession to teach the people Secondly he had an extraordinarie call from God in the second verse of this Chapter besides at this time a civil invitation from the Masters of the synagogue Thus his three-fold cable cannot be broken nor any unlawfull invading of the Ministerial office be charged upon him Thirdly St. Pauls Commission to preach doth appear both by his abilitie and authoritie for the same His abilitie Act. 22. 3. Brought up at the feet of Gamaliel Object We confess his abilitie but denie his authoritie for first he was no Levite but of the Tribe of Benjamin to whom the expounding of the Law was never committed Secondly he was one of a manual and Mechanical trade Act. 18. 3. A Tent-maker Answ. All is confest but let the unpartial Reader consider first that Paul was a Pharisee the son of a Pharisee Act. 23. 6. Seasonably let him also weigh the words of our Saviour Matth. 23. 2 3. The scribes and Pharisees sit in Moses chair all therefore whatsoever they bid you observe that observe and do but do not after their works for they say and do not Indeed the Lay-pharisees as I may term them sit not in Moses chair in one capacity because being of other Tribes they might not offer sacrifice officiate at the Altar and attend at the Temple but onely as Professors of the Law and Doctors they might read publick Lectures to their Auditors Thirdly let them consider that Synagogues as aforesaid were of double use and served for an Academie as well as a Congregation All which laid together it will plainly appear that Paul in his Pharisaical capacitie had sufficient authoritie to teach in the synagogue Not to speak of his calling of Callings his extraordinarie and immediate Commission from God authorizing him to the same Object Grant the abilitie and authoritie of Paul and Barnabas to preach yet both were utterly unknown to the Masters of the Jewish synagogue in Antioch who beheld them as neither more nor less than meer strangers casually coming thither Answ. First we will premise the answer of Carthusianus a learned Papist and justly dissent from the former part thereof Ex habitu censuerunt esse pios Religiosos They esteemed them saith he to be pious and religious men by their habit To this I agree negatively thus far that nothing of vanitie or lightness appeared in there clothes to speak them idle or foolish persons but otherwise I dissent that the form or fashion of their clothes differed from other people Surely what would hide and heat cover and keep warm served their turns The Cloak no doubt which Paul left at Troas 2. Tim. 4. 13. differed not in shape from other mens For then in the time of persecution to be distinguished by their habit from others what was it but to give a mark of discoverie to their enemies malice yea to give them aim to level the more steadily at them And yet I denie not but that it is fitting that in times of Peace Ministers should be distinguished from ordinarie men by the gravitie of their garments And the Ancient Church-Canons on that kind were grounded on just considerations We answer It is more than probable that the fame of Paul and Barnabas came to Antioch before their persons came thither There being dayly intercourse by Sea betwixt Paphos a famous Port in Cyprus and this Antioch The smiting Elimas the Sorcerer blind and converting of Sergius Paulus could not but make a strange and sudden impression on the neighbouring places Secondly their grave demeanour and reverend behaviour in the Synagogues attached the eyes of all people to behold them and beholding to read in them more than common and ordinarie persons They behaved not themselves in Gods house during the exercise of Gods ordinance like some spiritual Clowns now adays whose unreverent deportment bewrays their ignorance but so decently they demeaned themselves that they struck the beholders into a reverent opinion of their persons and conjecture at their professions to be Preachers of Gods Word Thirdly had the Masters of the Synagogue been mistaken herein had Paul and Barnabas been otherwise than they appeared and were apprehended to be viz. no more than common men unimpowered
the envious spirit of Joshua who repine thereat Ans. It followeth not that those things either should be or which every good man in holy zeal doth desire I will not instance in the wish of Daniel O King live for ever least any say that was but a Court-complement St. Paul saith Romans 10. Brethren my hearts desire for Israel is that they may be saved Israel indefinitely that is Israel universally though it neither could nor would be so as contrary to the will and pleasure of God in that particular Thus The Expressions of Moses was the commendable extravagancie of his pious affection but not the exact Standard by adaequation whereunto the lawfullness of all mens Prophesying should be proportioned The second part of their Commission consists in Go therefore I confess the Apostles when first sent to preach Matth. 10. 5. Had but a limited or confined Go ago which began with go not go not in the way of the Gentiles but go rather to the lost sheep of Israel But after Christ his resurrection their Commission was general go ye therefore and teach all nations and lo I am with you always even to the end of the world Men and Brethren let me freely speak unto you af the Apostles that they are both dead and buried and their sepulchers though uuknown are amongst us unto this day Christ therefore promising to be with them to the end of the world therein also intendeth their posterity and lawfull successours And this is the Chartar from whence we ministers lawfully ordained justly derive our Commission A Third argument might be fetched from the practice of the primitive Church wherein preaching was onely practised by such as were lawfully ordained thereunto which may be cleared by authority out of the Fathers But I purposely decline this reason remembring how Samson served the Philistines when fastened Judges 16. 14. by his locks with a pin For he went away with the pin of the beam Thus when we think to have our Adversaries in this point safe and fast when by an argument fetcht from Church-practise we stake them down to the Primitive times away they carry pin and all by slighting and contemning such ancient practises as no ways concluding them to conform thereunto Fourthly this appeareth by several places of Scripture as Rom. 10. 15. How shall they preach except they be sent Now shall they preach That is profitably to others comfortably to themselves with an assurance of Divine Direction Protection Benediction It is said in the fore-going words how shall they hear without a preacher to shew that it is equally impossible for men to hear without a preacher as to preach lawfully without sending Let such who pretend to preach without a call try if they can hear without a preacher This they will never presume to do as knowing that they shall quickly be confuted by the rest in the room which can hear nothing where nothing is spoken though they have as quick ears as any others Secondly 2 Cor. 12. 17. If the whole body were an eye where were the hearing Prophets we know are termed Seers 2 Sam. 9. 9. Now where all the body is sight that may be truly termed not a body mistical but monstrous And here I lay this down for a position of undoubted truth that although some not called to be ministers are often said in Scripture to teach and instruct yet none are said to preach but such who have a publick calling thereunto take it in the verbe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to preach or in the participle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} preaching or in the verbe denoting the Act {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} preaching or in the noune {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expressing the Agent a preacher in all these the word is onely predicated of such who had a solemne vocation and were entered into the ministery I say again the aforesaid word preaching with its derivatives being used more than seventie times in the new Testament is constantly confined either to Christ or to his Apostles or to his Disciples or to the Deacons or to some publick persons making the same their proper functions Abate me onely two places one Mark 1. 45. Whereof the man cleansed of the Leprosie it is said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The other Mark 7. 36. of the dumb and deaf man who {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But here the distinction of our Translatours is commendable who no doubt observing the constant tenour of Scripture the best way to expound words therein and finding the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} restrained generally to men of the ministerial profession have rendered the word here not to preach but to publish Mark 1. 45. But he went out and began to publish it much Mark 7. 36. So much the more a great deal they publish it So that without any exception at all the rule notes universally true in our translation through the New Testament that preaching is onely attributed to publick persons appointed for the same Use To confute such who maintain that men gifted though not called may preach But let us examine what manner of gifts they pretend First some gifts are such as may be said eminently to contain a calling in them namely such which presently and perfectly are bestowed upon men If a mean man utterly unlettered shall in an instant be furnished with Arts and Languages as the Apostles were not gaining them by degrees with study and industry such a one would startle us if challenging ipso facto to be a minister because miraculously enabled for the same And yet we may observe that God to keep order and regulariry in his Church solemnly sent such who were thus immediately qualified to the Churches approbation Witness Paul and Barnabas who notwithstanding their rich endowments were in this Chapter solemnly separated verse 3 with the fasting and prayer of the Church with their hands layed on them Wherefore I say again should such a person appear commencing per saltum compleate in all sciences and languages so that all the tongues which departed from Babel in a confusion should meet in his mouth in a method it would give assurance to others that these his gifts came down from the Father of lights if willingly submitting himself to the examination and ordination of such to whom it properly doth belong Otherwise if amongst all other gifts the essential grace of humility be wanting it will render the rest suspected from what fountain they do proceed But let us survey what gifts those are which generally are most boasted of by opposers in this point God is my witness I speak it without bitterness or any Satyricall reflection Are they not for the most part such as may be reduced to boldness confidence memory and volubility of tongue Might they not truely say of many of their Sermons what the Son of the Prophets said of