CHAP. I.
Of the Administration of holy things among the Patriarks before the Law.

1. COncerning the ancient Patriachs; from these, some who would have Judaisme, Euseb. Eccles. Hist. lib. 1. cap. Ambr. de Sa­cra. lib. 4. Ephes 2. 35. to be but an intercision of christiauity derive the pedigree of christians, affirming the diference between us & them, to be solely in the name & not the thing it self: Of this thus much at least is true, that the Law of Commandements, contained in Ordinances did much more diversifie the Admini­stration of the Covenant, before, and after Christ, then those plaine moralities, wherewith in their dayes it was cloathed: where the assertion is dificient, Antiquity hath given its authors sanctuary from farther pursuit. their practice then, were it cleer, can be no president for Christians; All light brought to the Gos­pel, in comparison of those full and glorious beames, that shine in it selfe, is but a Candle set up in the sunne: Yet for their sakes, [Page 11] who found out the former Unity, I will, (not following the conceit of any, nor the comments of many) give you such a bare naration, as the scripture will supply me withall, of their admi­nistration of the holy things and practise of their Religion: (as it seemes Christianity, though not so called) and doubt you not of divine approbation, and institution: For all prelacy, at least, un­till Nimrod hunted for preferment, was dejure divino: I finde then, that before the giving of the Law, the chief men among the servants of the true God, did every one in their owne fami­lies with their neighbors adjoyning, of the same perswasion, per­forme those things which they knew to be required, by the Law of nature, tradition, or speciall revelation (the unwritten word of those times) in the service of God, instructing their childeren and servants in the knowledge of their creed concerning the na­ture and goodnesse of God, the fall and sin of man, the use of sacri­fices, and the promised seede, (the summe of their religion) and moreover performing [...] things appertaining unto God. Gen. 4. 26. cap. 5. 22. cap. 6. 8, 9. &c. 8. 20. cap. 9. 25, 26, 27. cap. 18 18, 19 cap. 19 9. cap. 28. 1, 2. cap. 34. 26. cap. 35. 3, 4, 5. Exo. cap. 3. 1. Job cap. 1. 5. cap. 42. 8, 9, 10. Tho: 22. ae q. 87. ad 3. This we have delivered concerning Seth, Enoch, Noah, Abraham, Lot, Isaack, Iacob, Iethro, Iob, others: Now whither they did this, as any way peculiarly designed unto it as an Office, or rather in obedient duty to the prime Law of Nature, in which, and to whose performance, many of them were instru­cted, and incouraged, by divine revelation, (as seemes most pro­bable) is not necessary to be insisted on: To me truely it seemes evident, that thert were no determiuate Ministers of Divine wor­ship before the Law, For, where finde we any such Office institu­ted, where the duties of those Officers prescribed? or were they of human invention? God would never allow, that in any regard, the wil of the creature should be the measure of his honour & wor­ship; but the right and exercise of the Priesthood, say some was in the first borne; but a proofe of this will be for ever wanting. Abel was not Adams eldest sonne, yet if any thing were peculi­ar to such an Office, Jacob Armin. de sacerd. Ch. orat. it was by him performed, that both the Bro­thers carried their sacrifices to their father, is a vaine surmize: Who was Priest then, when Adam dyed? neither can any order of descent be handsomely contrived: Noah had three sonnes, grant the eldest onely a Priest; Were the eldest sonnes of his other sons Priests or no? If not, how many men, feareing God, were scat­tered [Page 4] over the face of the earth, utterly deprived of the means of right worship; if so, there must be a new rule produced, be­yond the prescript of nature, whereby a man may be enabled by generation to convey that to others, which he hath not in him­selfe: I speake not of Melchisedeck, and his extraordinary Priesthood; why should any speak where the holy ghost is silent? if we pretend to know him, we overthrow the whole mystery, and run crosse to the apostle, afirming him to be [...] without father, mother, or genealogie; for so long time then, as the greatest combination of men, was in distinct families (which sometimes were very great) Gen. 14. 14. Politickes and Oeconomicks being of the same extent, all the way of instruction in the service and knowledge of God, was by the way of paternall admonition: For the discharge of which duty, Abraham is commended Gen. 18. 19. whereunto the instructers had no particular ingagement, but only the generall obligation of the law of nature; what rule they had, for their performances towards God, doth not appeare; all positive law, in every kinde is ordained for the good of com­munity: that then being not, no such rule was assigned, untill God gathered a people, and lifted up the standard of circumcision for his subjects to repaire unto: the world in the dayes of Abra­ham, beginning generally to incline to Idolatry and polutheisme, Eccles. malig­nantum. August. con. Faust. lib. 19. cap. 11. the first evident inreconcileable division was made betweene his people and the malignants, which before lay hid in his decree, vi­sible signes and prescript rules, were necessary for such a gathered Church: This before I conceive to have been supplyed by speci­all revelation.

The law of nature a long time prevailed for the worship of the one true God. The manner of this worship, the generalty had at first (as may be conceived) from the vocall instruction of Adam, ful of the knowledge of divine things; this afterwards their children had from them by tradition; helped forward by such who recei­ved particular revelations in their generation; Per incremen­ta temporum crevit divinae cognitionis in­crementum Es. Regno. Hom. 16. in Ezek. a med. such as Noah, thence called a preacher of righteousnesse: so knowledge of Gods will in­creased, untill sinne quite prevailed, and all flesh corrupted their wayes; all Apostacy for the most part beginnes in the will, which is more bruised by the fall, then the understanding. Nature is more corrupted, in respect of the desire of good, then the know­ledge [Page 5] of truth; the knowledge of God would have flourished longer in mens mindes, had not sinne banished the love of God out of their hearts. The summe is, that before the giving of the Law, every one in his owne person, served God according to that know­ledge he had of his Will. Publike performances were assigned to none, further then the obligation of the law of Nature, to their duty in their owne familyes. I have purposely omitted to speake of Mel­chisedocke as I said before, having spoken all that I can, or dare concerning him, on another occasion, Onely this I will adde, they who so confidently affirme him to be Shem, the sonne of Noah, and to have his Priesthood in an ordinary way, by vertue of his Primogeniture, might have done well to aske leave of the Holy Ghost, for the revealing of that which he purposely concealed, to setforth no small mystery, by them quite overthrowne. And he who of late makes him looke upon Abraham and the four Kings, all of his Posterity, fighting for the Inheritance of Canaan; (of which cause of their quarrell the Scripture is silent) robs him at least of one of his titles, a King of peace; making him neither, King nor peaceable, but a bloody Grandsire, that either could not, or would not part his fighting children, contending for that whose right was in him, to bestow on whom he would. And thus was it with them in the administration of sacred things: There was no divine determination of the Priestly office on any or­der of men: when things appertaining unto God, were to be perform­ed in the name of a whole family (as afterwards 1 Sam. 20. 6.) Perhaps the honour of the performance was by consent given to the first borne: Further, the way of teaching others, was by petarnall admonition: (so Gen. 18. 19) motives thereunto, and rules of their proceeding therein, being the law of nature, and speciall reve­lation. Prescription of positive law, ordained for the good of com­munity, could have no place,, when all society was domesticall. To instruct others (upon occasion) wanting instruction for their good, is an undeniable dictate of the first principles of nature; obedience to which, was all the ordinary warrant they had, for preaching to any beyond their owne families, observed by Lot Gen. 19. 7. though his sermon contained a little false doctrine, ver. 81. Againe, speci­all revelation leaves as a great impression on the minde of him to whom it is made, so an effectuall obligation for the performance of [Page 6] what it directeth unto, the Lyon hath roared, who will not fear; the Lord God hath spoken who can but prophes [...]e, Amos 3. 8. And this was Noahs warrant for those performances, from whence he was called a preacher of righteousnes, 2 Pet. 2. 5. Thus although I doe not finde any determinate order of Priesthood by divine in­stitution, yet do I not thence conclude with Aquin. 12. ae quest. 3. a 1 (if I noted right at the reading of it) that all the worship of God, I meane for the manner of it was of humane invention, yea sacrifices themselves: for this Will worship as I shewed before God alwayes rejected, no doubt but sacrifices and the manner of them were of divine institution, albeit their particular originall, in regard of precept though not of practice be to us unknowne; for what in all this concernes us, we may observe that a superin­stitution of a new ordinance, doth not overthrow any thing that went before in the same kinde, universally morrall, or extraordi­nary; nor at all change it, unlesse by expresse exception, as by the introduction of the ceremoniall law, the offering of sacrafices, which before was common to all, was restrained to the posterity of Levi: looke then what performances in the service of God, that primitive houshold of faith was in the generall directed unto, by the law of nature, the same regulated by Gospel light (not particularly excepted) ought the generallity of christians to per­forme, which what they were may be collected from what was fore spoken.

CHAP. II.
Of the same among the Jewes, and of the duty of that people di­stinct from their church officers.

2. COncerning the Jews after the giving of Moses law, the peo­ple of God were then gathered in one, and a standard was set up for all his to repaire unto, and the Church of God be­came like a City upon a hill, conspicuous to all; and a certaine rule set downe for every one to observe that would approach un­to him: as then before the law we sought for the manner of Gods worship from the practise of men, so now since the change of the externall administration of the covenant, from the prescription [Page 7] of God; then we ghessed at what was commanded, by what was done; now at what was done, by what was commanded; and this is all the certainety we can have in either kinde, though the con­sequence from the precept, to the performance; and on the contra­ry, in this corrupted state of nature, be not of absolute necessity; onely the difference is, where things are obscured, it is a safer way to prove the practise of men by Gods precept, charitably supposing them to have been obedient, then to wrest the divine rule to their observation; knowing how prone men are to deifie themselves, by mixing their inventions with the worship of God: The Administration of Gods providence towards his Church hath been various and the communication of himselfe unto it, at sundry times, hath been in divers manners; especially, it pleased him not to bring it to perfection but by degrees, Marke 4 18. as the earth bringeth forth fruit, first the blade, then the eare, then the full corne in the eare: thus the Church before the giving of Mo­ses law, seems to have had two maine defects, which the Lord at that time supplyed; one in discipline, or government, in that e­very family exercised the publique worship of God within it self or a part. (though some do otherwise conclude from Gen. 4. 26.) which was first removed, by establishing a consistory of Elders, the other, in the Doctrine wanting the rule of the written word being directed by tradition, the manifold defects whereof, were made up, by speciall revelatition: to neither of these defects was the Church since exposed: whether there was any thing written before the giving of the law, is not worth contending a­bout: Austine thought Enochs prophesie was written by him; Aug. de civit. dei. lib 15. cap. 23. Joseph. Antiq. lib. 1. ca. 3. Sixt. senens. Bib. lib. 2. prophesie was written by him; and Josephus afirmes, that there were two pillars erected, one of stone, the other of brick before the stoode, wherein divers things were ingraven; and Sixtus Senensis, that the booke of the wars of the Lord was a volume ancienter then the bookes of Moses; but the contrary opinion is most received, so Chrysost. Hom. 1. in Mali. after its giving, none ever doubted of the perfection of the written word for the end to which it was ordained, untill the Jewes had broached their Talmud, to oppose Christ, and the Pa­pists their Traditions, to advance Antichrist; doubtlesse the sole aime of the work, what ever, were the intentions of the workmen.

The Lights which God maketh, are sufficient to rule the sea­sons [Page 8] for which they are ordained; as, in creating of the world, God made two great lights, the greater light to rule the day, and the lesser light to rule the night; so in the erection of the new world of his Church, he set up two great lights, the lesser light of the old Testament, to guide the night, the darke space of time under the law, and the greater light of the new Testament, to rule the glorious day of the Gospel, and these two lights do suffi­ciently enlighten every man that commeth into this new world: There is no neede of the false fire of tradition, where God sets up such glorious lights. This be premised, for the pronass of men, to deflect from the golden rule, and heavenly polestarre in the investigation of the truth; especially in things of this nature, con­cerning which we treat, wherein ordinary indeavours, are farre greater in searching after what men have done, then what they ought to have done; and when the fact is once evidenced, from the pen of a Rabbi, or a Father, presently conclude the right: a­mongst many, we may take a late treatise for instance, intituled, of Religious Assemblies and the publike service of God, whose au­thor would prescribe the manner of Gods worship among Chri­stians, from the custome of the Jewes; and their observations, he would prove from the Rabbines; not at all taking notice, that from such observances, they were long agon recalled, to the law and to the testamony. Matth. 5. 6. And afterwards for them sharply rebuked by truth it selfe: doubtlesse it is a worthy knowledge to be able, and a commendable deligence to search into those coyners of cu­riosities, but to imbrace the fancy's of those wild-heads which have nothing but noveltie to commend them, and to seeke their imposition on others, is but an abasing of their owne ceisure and others industry: The issue of such a temper, seemes to bee the greatest part of that treatise, which because I wait one­ly for some spare houres to demonstrate in a perticular tract. I shall for the present, omit the handling of divers things there spoken of, though otherwise they might very opportunately here be mentioned. As the Office and Duty of Prophets, the manner of gods worship in their Synagogues, the originall and institution of their latter teachers, Scribes and Pharises, &. And briefly onely observe those things, which are most immediatly conduc­ing to my proposed subject. The worship of God among them, [Page 9] was either Morall, or Ceremoniall and Typicall, the perform­ances belonging unto the latter, with all things thereunto con­ducing, were appropriated to them, whom God had peculiarly set a part for that purpose: By Ceromoniall worship, I under­stand all Sacrifices and Offerings, the whole service of the Ta­bernacle, and afterwards of the Temple: all which, were Ty­picall, and established merely for the present dispensation, not without purpose of their Abrogation, when that which was to be more perfect, should appear. Now the severall Officers with their distinct employments, in and about this Service, were so punctually prescribed, and limited by Almighty God, that as none of them might [...] without presumptious impi­ety, intrude into the function of others, not allotted to them, as Numb. 16. 7, 8, 9, 10. So none of their Bretheren might pre­sume to intrude into the least part of their Office, without mani­fest sacriledge. Josh. 22. 11, 12. True it is, that there is men­tion of divers in the Scripture that offered Sacrifices, or vowed so to do, who were Strangers from the Priests Office, yea from the Tribe of Levi, as Jepha. Judges, 11. Manoah, Jud. 13. David, 2. Sam. 6. And again, 2. Sam. 24. Solomon, Kings 3. and again, 1. Kings 9. But following our former rule of Inter­preting, the practise, by the precept, we may finde, (and that true­ly) that all the expresions of their Offerings signifie no more; but, they brought those things to be offered, and caused the Priests to do, what in their owne persons they ought not to performe. Now hence by the way we may observe, that the people of God, un­der the new Testament, contrary distinct from their Teachers, have a greater interest in the performance of spirituall duties be­longing to the worship of God, and more in that regard is grant­ed unto them, and required of them, then was of the ancient peo­ple of the Jewes, considered as distinguished from their Priests, because their duty is prescribed unto them under the notion of those things which then, were appropriate onely to the Priests; as of offering incense, sacrifice; oblations, and the like, which in their originall institution were never permitted to the people of the Jewes, but yet tralatitiously and by Analogie are injoyned to all Christians, but of these afterwards; the main question is, [Page 10] about the duty of the people of God, in performances for their owne edification, and the extent of their lawfull undertakings for others instruction; for the first, which is of nearest concern­ment unto themselves: The summe of their duty in this kind may bee reduced to these two heads; First, to heare the Word and Law of God read attentively, especially when it was expoun­ded. Secondly, to meditate therein themselves, to study it day and night, and to get their senses exercised in that rule of their duty. Concerning each of which, we have both the precept, and the practise, Gods command, and their performance. The one, in that injunction given unto the Priest, Daut. 31. 11, 12, 13. When all Israel is come to appeare before the Lord thy God, in the place that hee shall choose, thou shalt reade this Law before all Israel in their hearing: Gather the people together, men, and wo­men, and children, and thy stranger that is within thy gates, that they may heare, and that they may learne, and feare the Lord your God; and that their children which have not knowne may heare and learne. All which we find punctually performed on both sides, Nehem. 8. 2, 3, 4, 5. Ezra the Priest standing on a Pul­pit of wood, read the Law, and gave the meaning of it, and the eares of all the people were attentive to the Booke of the Law. Which course continued untill there was an end put to the ob­servances of that Law; as Act. 15. 21. Moses of old time hath in every Citie them that preach him being read in the Synagogues every Sabbath day: On which ground, not receding from their ancient observations, the people assembled to heare our Saviour teaching with authority, Luk. 21. 38. And S. Paul divers times tooke advantage of their ordinary assemblies to preach the Gospel unto them. For the other, which concernes their own search­ing into the Law, and studying of the Word wee have a strict command, Deut. 6. 6, 7, 8, 9. And these words which I com­mand thee this day shall bee in thy heart, and thou shalt teach them diligently unto thy children, and shalt talke of them when thou sit­test in thy house, and when thou walkest by the way, and when thou lyest down, and when thou risest up, and thou shalt bind them for a sign upon thy hand, & they shal be as front lets between thine eyes, & thou shalt write them upon the posts of thy house & upon thy gates: [Page 11] which strict charge is again repeated, cap. 11. 18. summarily com­prehending all wayes whereby they might become exercised in the Law: Now because this charge is in particular given to the King, Chap. 17. vers. 18, 19. The performance of a King in obedience thereunto, will give us light enough into the practise of the people: And this we have in that most excellent Psalme of David, viz. 119. which for the most part, is spent in petiti­ons for light, direction, and assistance in that study, in expressi­ons of the performance of this duty, and in spirituall glorying of his successe, in his divine Meditations: especially vers. 99. hee ascribeth his proficiency in heavenly wisedome and understanding above his teachers, not to any speciall revelation, not to that pro­pheticall light wherewith he was endued (which indeed con­sisting in a transient irradiation of the mind, being a supernaturall impulsion commensurate to such things as are connaturall onely unto God, doth of it selfe give neither wisedome nor understand­ing) but unto his studdy in the testimonies of God. The blessings pronounced upon, and promises annexed to the performance of this duty, concerne not the matter in hand: only from the words wherein the former command is delivered, two things may be ob­served, 1. That the paternall teaching and instruction of families in things which appertaine to God, being a duty of the Law of Nature, remained in its full vigor, and was not at all impaired, by the institution of a new order of Teachers for assemblies, be­yond domesticall then established: Neither without doubt ought it to cease amongst Christians, there being no other rea­son why now it should, but that, which then was not effe­ctuall.

Secondly, that the people of God, were not onely permitted, but enjoyned also, to reads the Scriptures, and upon all occasions, in their owne houses, and else-where, to talke of them, or com­municate their knowledge in them, unto others: There had been then, no Councell at Trent to forbid the one, nor per­haps was there any strict Canon, to bring the other with­in the compasse of a Conventicle: But now for the solemne publique teaching and instructing of others, it was otherwise ordained, for this was committed to them in regard of or­dinary [Page 12] performance, who were set apart by GOD; as for o­thers before named: so also for that purpose, the Author of the Treatise I before mentioned, concludeth that the people were not taught at the publike assemblies by Priests, as such, that is, teaching the people was no part of their office or duty: but on the contra­ry, that seems to be a mans duty in the service or worship of God, which God requires of him, and that appertain to his office whose performance is expressely enjoyned unto him, as such, And for whose neglect, hee is rebuked or punished: now all this wee find concerning the Priests publike teaching of the people: for the prof of which the recitall of a few pertinent places shal suffice, Levit. 10. 11. we have an injunction laid upon Aaron and his sonnes, to teach the children of Israel all the statutes that the Lord had spoken to them by the hand of Moses. And of the Levites it is affirmed, Deut. 33. 10. They shall teach Jacob thy statutes, and Israel thy Law. Now though some restraine these places to the discerning of leprosies, and between holy and unholy, with their determination of difficulty emergent out of the Law, yet this no way impaires the truth of that I intend to prove by them for even, those things, belonged to that kind of publike teaching, which was necessary under that administration of the Covenant: but in stead of many, I will name one not lyable to exception: Mil. 2. 7. The Priests lips should preserve knowledge, and they should seeke the Law at his mouth, for he is the messenger of the Lord of Hosts: where both a recitall of his own duty, that he should be full of knowledge to instruct, the intimation of the people, that they should seeke unto him, or give heed to his teaching with the reason of them both, for he is the Lords messenger, (one of the highest titles of the Ministers of the Gospell performing the same office) doe a­bundantly confirme, that instructing of the people in the morall worship of God, was a duty of the Priestly office, or of the Priests as such. Especially considering the effect of this teaching men­tioned, vers. 9. the turning of many from their iniquitie. The pro­per end of teaching in assemblies: all which we find exactly per­performed by an excellent Priest, preaching to the people on a Pulpit of wood: Nehem. 8. 5, 6, 7, 8. Further, for a neglect of this, the Priests are threatned with rejection from their of­fice: [Page 13] Hosea 4. 6. Now it doth not seeme justice, that a man should be put out of his office, for a neglect of that, whose per­formance doth not belong unto it; the fault of every neglect, ariseth from the description of a duty: untill something then of more force, then any thing as yet I have seene, bee objected to the contrary, we may take it for granted, That the teaching of the people under the Law, in publique assemblies, was performed ordinarily by the Priests, as belonging to their duty, and office. Men indued with gifts supernaturall, extraordinarily called, and immediately sent by God himselfe, for the instruction of his people, the reformation of his Church, and fore-telling things to come, such as were the Prophets, who when ever they met with opposition, staid themselves upon their extraordinary cal­ling, come not within the compasse of my disquisition. The in­stitution also of the Schooles of the Prophets, the employment of the sonnes of the Prophets, the originall of the Scribes, and those other possessours of Moses Chaire in our Saviours time, wherein hee conversed here below, being necessarily to be hand­led in my Observations on the fore-named Treatise, I shall omit untill more leisure, and an enjoyment of the small re­mainder of my poore Library, shall better enable me. For the present, because treating in causa facili, although writing with­out bookes, I hope I am not besides the Truth: the Booke of Truth, praised bee GOD, is easie to bee obtained, and GOD is not tyed to meanes, in discovering the truth of that Booke. Come we then, to the consideration of what duty in the service of GOD, beyond those belonging unto severall families, were permitted to any of the people, not peculiarly set apart for such a purpose. The Ceremoniall part of Gods worship, as we saw before, was so appropriate to the Priests, that God usually re­venged the trangression of that ordinance, very severely, the Ex­amples of Ʋzzah and Ʋzziah, are dreadfull testimonies of his wrath in that kind: 2 Chr. 26. 19. cast him out, Joh. 9. It was an unalterable law, by vertue where­of, the Priests excommunicated that presumptuous King. For that whch we chiefly intend the publique teaching of others, as to some it was enjoyned, as an act of their duty, so it might at first seeme, that it was permitted to all, who having ability [Page 14] thereunto, were called by charity or necessitie; So the Princes of Jehoshaphat taught the people out of the Law of God, as well as the Priests and Levites, 2 Chron. 17. 7, 8, 9, 10. so also Nehemiah, and others of the chiefe of the people are reckoned among them who taught the people, Nehem. 8. and afterwards, when Saint Paul at any time entred into their Synagogues; Acts 13. 15. they never questioned any thing but his abilities, if he had any word of Exhortation to the people he might say on: and the Scribes questioning the authoritie of our Saviour for his teach­ing, were moved to it, not because he taught, but because he taught so, and such things, with authoritie, and against their tra­ditions, otherwise they rather troubled themselves, to thinke how he should become able to teach: Mark 6. 2, 3. then him, because he did: there are indeed many sharpe reproofes in the old Testament of those who undertooke to be Gods Messengers without his warrant, as Jerem. 23. 21, 22. I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesied. But if they had stood in my counsell, &c. to which, and the like places it may satisfactorily be answered, that howsoever by the way of analogie, they may be drawn into rule, for these times of the Gospel, yet they were spoken only in reference to them who falsly pretended to extraordinary revelations, and a power of foretelling things to come: whom the Lord fore­warned his people of, and appointed punishments for them, Deut. 13. with which sort of pretenders that nation was ever replenished, for which the very heathen often derided them: he, who makes it his employment, to counterfeit Gods dispensati­ons, had then no more glorious worke to imitate then that of prophesie, wherein he was not idle: yet notwithstanding all this, I doe not conceive the former discourse to be punctually true in the latitude thereof: as though it were permitted to all men, or any men, besides the Priests and Prophets to teach pub­likely at all times, and in all estates of that Church. Only I con­ceive that the usuall answers given to the fore-cited places, when objected, are not sufficient: take an instance in one, 2 Chro. 17. of the Princes of Jehoshaphat teaching with the Priests: the Author of the book before intimated, conceives that neither Priests nor [Page 15] Princes taught at all in that way we now treat of, but only that the Priests rode circuit to administer judgement, and had the Princes with them to do execution; but this interpretation he borroweth only to confirme his [...], that priests did not teach as such, the very circumstance of the place inforces a contrary sence; and in the 19. Chap. there is expresse mention of appointing Judges for the determination of civill causes in eve­ry City, which evidently was a distinct work distinguished from that mentioned in this place: & upō the like ground I cōceive it to be no intimation of a moveable Sanedrim, which although of such a mixt constitution, yet was not itinerant, and is mentioned in that other place: neither is that other ordinary glosse more pro­bable, they were sent to teach, that is to countenance the teaching of the Law; a duty which seldome implores the assistance of hu­mane countenance, and if for the present it did, the Kings autho­rity commanding it was of more value then the presence of the Princes. Besides, there is nothing in the Text, nor the circum­stances thereof, which should hold out this sence unto us; neither do we find any other rule, precept or practise, whose analogie might lead us to such an interpretation: that, which to me seemes to come neerest the truth is that they taught also, not in a mini­steriall way, like the Priests and Levites, but imperially, and judi­cially declaring the sense of the Law, the offences against it, and the punishments due to such offences; especially in as much as they had reference to the peace of the common-wealth: which differs not much from that which I rest upon, to wit, that in a collapsed and corrupted state of the Church, when the ordinary teachers are either utterly ignorant and cannot, or negligent and will not performe their duty, gifts in any one to be a teacher, and consent in others by him to be taught, are a sufficient warrant for the performance of it: and then this, the places cited out of the old Testament prove no more. For the proceedings of S ^t Paul in the Synagogues, their great want of teaching (being a people before forsaken of the Spirit & then withering) might be a warrant for them to desire it, and his Apostolicall mission for him to do it; It doth not then at all from hence appear, that there was then any li­berty of teaching in publike assemblies granted unto, or assumed [Page 16] by any in such an estate of the Church, as wherein it ought to be: when indeed it is ruinously declining every one of Gods servants hath a sufficient warrant to helpe or prevent the fall: this lat­ter being but a common duty of zeale and charitie, the former an Authoritative act of the Keyes, the Minister whereof is onely an instrumentall agent, that from whence it hath its ef­ficacy, residing in another, in whose stead, (2 Cor. 5. 19, 20.) and under whose person it is done. Now who ever doth any thing in anothers stead, not by expresse patent from him, is a plaine impostor; and a grant of this nature made unto all in ge­nerall doth not appeare. I am bold to speake of these things under the notion of the keyes, though in the time of the Law; for I cannot assent to those Schoole-men, Aquin. Durand. who will not allow that the keyes in any sense, were granted to the legall Priests; their power of teaching, discerning, judging, receiving in, and casting out, import the thing, though the name (no more then that of reg­num coelorum, as Hierom and Augustine observe) be not to bee found in the Old Testament. And doubtlesse God ratified the execution of his owne ordinances in heaven, then, as well as now: What the immediate effect of their services was, how far by their own force they reached, Tractatu de sa­cerdotio Chri­sti, contra Ar­min Socini: & Papistas, non. dum edito. and what they typified, how in signification onely, and not immediatly they extended to an ad­mission into, and exclusion from the heavenly Tabernacle, and wherein lyes the secret power of Gospell commissions beyond theirs to attaine the ultimate end, I have declared else-where.

Thus much of what the ancient people of God distinguished from their Priests might not doe, now briefely of what they might, or rather of what they ought, and what their obedience and profession declared, that they thought themselves obliged unto: private exhortations, rebukings, and such dictates of the law of Nature being presupposed; we find them further, speak­ing often one to another, of those things which concerned the feare, and worship of the Lord, Malac. 3. 16. by their lips fee­ding many with wisedome, Prov. 10. 21. Discoursing of Gods Lawes upon all occasions, Deut. 6. 6, 7, 8. By multitudes encou­raging each other to the service of God, Zach. 8. 20, 21. Isa. 2. 3. joyntly praising God with chearefull hearts. Psalm. 42. 4. Giving [Page 17] and receiving mutuall consolation, Psal. 55. 14. and all this, with much more of the same nature, at their meetings, either occasion­all, or for that purpose indicted. Alwayes provided, that they ab­stained from fingring the Arke, or medling with those things which were appropriated to the office of the Priests: And con­cerning them hitherto.

CHAP. 3.
Containing a digression concerning the name of Priests, the right of Christians thereunto by their interest in the Priest­hood of Christ, with the presumption of any par­ticularly appropriating it to themselves.

ANd now the transaction of these things, in the Christian Church, presents it selfe, to our consideration; in hand­ling whereof, I shall not at all discourse, concerning the seve­rall Church Officers instituted by Christ and his Apo­stles, for the edification of his body: nor concerning the diffe­rence between them, who were partakers at first of an extra­ordinary vocation, and those who since have been called to the same work in an ordinary manner, divinely appointed for the di­rection of the Church: neither yet doth that diversity of the administration of government in the Churches, then when they were under the plenitude of Apostolicall power, and now when they follow rules prescribed for their reiglement, come in my way.

Further, Who are the subject of the keyes in whom all that secondary ecclesiasticall power, which is committed to men doth reside, after the determination of so many learned men, by cleere Scripture light, shall not by me be called in question: All these though conducing to the businesse in hand, would re­quire a large discussion, and such a Scholasticall handling, as would make it an inconsutilous piece, of this popular discourse: my intent being only to shew, that seeing there are, as all acknow­ledge, some under the New Testament, as well as the old, pecu­liarly set apart by Gods own appointment for the administra­tion of Christs ordinances, especially teaching of others by prea­ching of the Gospell, in the way of office and duty, what remai­neth [Page 18] for the rest of Gods people to doe, for their own and others edification.

But here before I enter directly upon the matter, I must remove one stone of offence, concerning the common apellation of those who are set apart for the preaching of the Gospell: that which is most frequently used for them in the New Testament is [...], so 1 Cor. 3. 5. 2 Cor. 3. 6. and Chap. 6. 4. and 11. 15, 23. 1 Tim. 4. 6. and in divers other places; to which adde [...], 1 Cor. 41. a word though of another originall, yet of the same signifi­cation with the former: & both rightly translated Ministers: the names of Ambassadours, Stewards and the like, wherewith they are often honoured are figurative, & given unto them, by allusion only, that the former belonged unto them, and were proper for them, none ever denied but some Rabshakes of Antichrist; another name there is, which some have assumed unto themselves, as an honour, and others have imposed the same upon them for a re­proch: viz. that of Priest, which to the takers seemed to import a more mysterious imployment, a greater advancement above the rest of their brethren, a neerer approach unto God, in the performances of their office, then that of Ministers: wherefore they embraced it, either voluntarily, alluding to the service of God and the administration thereof amongst his antient people the Jewes, or thought that they ought necessarily to undergoe it, as belonging properly to them, who are to celebrate those my­steries, and offer those sacrifices, which they imagined, were to them prescribed: the imposers on the contrary, pretend divers reasons why now that name can signifie none but men rejected from Gods work, and given up to superstitious vanities; atten­ding in their minds, the old Priests of Baal, and the now shave­lings of Antichrist: it was a new Etimologie of this name, which that learned man cleaved unto, who unhappily was inga­ged into the defence of such errours, as he could not but see, and did often confesse: Hook: eccles. po­lit lib 5. Whitgift. ans. to the Admon. To which also he, he had an entrance made by an Arch-bishop; to wit, that it was but an abbreviation of Pres­byters, knowing full well, not only that the signification of these words, is divers amongst them, to whom belongs jus & norma loquendi, but also, that they are widely different in holy writ. Yea [Page 19] farther, that those who first dignified themselves with this title, never called themselves Presbyters, by way of distinction from the people, but only to have a note of distance among themselvs: there being more then one sort of them that were sacrificers, and which eo nomine, accounted themselves Priests: setting aside then all such evasions and distinctions as the people of God are not bound to take notice of, and taking the word in its ordinary acceptation, I shall briefly declare, what I conceive of the use thereof, in respect of them, who are Ministers of the Gospell: which I shall labour to cleare by these following observations:

1. All faithfull Ministers of the Gospell, in as much as they are ingrafted into Christ, and are true believers, may, as all other true Christians, be called Priests: but this inasmuch as they are members of Christ, not Ministers of the Gospell: it respecteth their persons, not their function, or not them as such: now I conceive it may give some light to this discourse, Rev. 1. 6. & 5. 10. & 20. 6. 1 Pet. 2. 5. &c. if we consider the grounds and reasons of this metaphoricall appellation, in di­vers places of the Gospell, ascribed to the worshippers of Christ; and how the analogie, which the present dispensation holds with what was established under the administration of the Old Te­stament, may take place: for there we find the Lord thus bespea­king his people, ye shall be unto me a kingdome of Priests, an holy nation, Exod. 19. 6. so that it should seeme that there was then a twofold Priesthood: a rituall Priesthood, conferred upon the tribe of Levi, and a royall Priesthood, belonging to the whole people: the first is quite abrogated and swallowed up in the Priesthood of Christ, the other, is put over unto us under the Gospell, being ascribed to them and us, and every one in cove­nant with God, not directly and properly, as denoting the fun­ction peculiarly so ca [...]led, but comparatively with reference had to them that are without; for as those who were properly called Priests, had a neerer accesse unto God, then the rest of the people, especially in his solemne worship, so all the people that are in co­venant with God, have such an approximatiō unto him by vertue thereof, in comparison of them that are without, that in respect thereof, they are said to be Prists: now the outward covenant made with them, who were the children of Abraham after the [Page 20] flesh, was representative of the Covenant of grace made with the children of Promise, and that whole people typified the hidden elect people of God; so that of both there is the same reason. Thus as the Priests the sons of Levi are said to come neere unto God, Deut. 21. 5. and God tels them that him whom he hath chosen, he will cause to come neere unto him, Numb. 16. 5. chosen by a par­ticular calling ad munus to the office of the rituall priesthood: so in regard of that other kind, comparatively so called, it is said of the whole people, What nation is there so great that hath God so nigh unto them, as the Lord our God is in all things that we call upon him for, Deut. 4. 7. their approaching nigh unto God made them all a nation of Priests, in comparison of those dogs and un­clean Gentiles that were out of the Covenant: now this Prero­gative is often appropriate to the faithful in the new Testament: for through Christ we have an accesse by one spirit unto the Lord, Eph. 2. 18. & 3. 19. We have boldnesse & accesse with confidence: so James 4. 8. Draw nigh unto God, and he will draw nigh unto you: which accesse and approximation unto God, seemed as be­fore was spoken to be uttered in allusion to the Priests of the old Law, who had this Priviledge above others in the publike wor­ship, in which respect only things then were typicall. Since be­cause we enjoy that prerogative in the truth of the thing it selfe; which they had onely in type, we also are called Priests: and as they were said to draw nigh in reference to the rest of the people; so we, in respect of them, who are strangers to the Covenant: that now are said to be afarre off, Ephes. 2. 17. and hereafter shall be without, for without are dogs, &c. Rev. 22. 15. thus this metapho­ricall appellation of Priests is in the first place an intimation of that transcendent priviledge of grace and favour, which Jesus Christ hath purchased for every one that is sanctified with the bloud of the Covenant.

2. We have an interest in this appellation of Priests, by vertue of our union with Christ, being one with our high Priest, we also are Priests: there is a twofold union between Christ & us: the one, by his taking upon him our nature, the other, by bestowing on us his Spirit: for as in his Incarnation he took upon him our flesh and bloud by the work of the Spirit, so in our regeneration he [Page 21] bestoweth on us his flesh and blood, by the operation of the same spirit: yea so strict is this latter union, which we have with Christ, that as the former is truly said to be a union of two na­tures into one person, so this, of many persons into one nature; for by it, we are made partakers of the divine nature, 2 Pet. 1. 4. be­coming members of his body, of his flesh, and of his bones, Ephes. 5. 30. we are so parts of him, of his mysticall body, that we and he be­come thereby as it were one Christ; for as the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ, 1 Cor. 12. 12. and the ground of this is, because the same spirit is in him and us; in him indeed dwelleth the fulnesse of it, when it is bestowed upon us, onely by measure: but yet it is still the same spirit; and so makes us, according to his own prayer, one with him: as the soul of man being one, makes the whole body with it, to be but one man; two men cannot be one, because they have two souls; no more could we be one with Christ, were it not the same spirit in him and us: now let a man be never so big or tall, that his feet rest upon the earth, and his head reach to heaven, yet having but one soul, he is still but one man: now though Christ for the present, in respect of our na­ture assumed, be never so far remote and distant from us in hea­ven, yet by the effectuall energie, and inhabitation of the same spirit, he is still the head of that one body, whereof we are mem­bers, still but one with us. Hence ariseth to us a twofold right to the title of Priests;

1. Because being in him, and members of him, we are account­ed to have done, in him, and with him, whatsoever he hath done for us; we are buried with Christ, Rom. 6. 4. dead with him, v. 8. quickned together with Christ, Ephes. 2. 5. being raised up, we sit together with him in heavenly places, v. 6. risen with him, Colos. 3. 1. now all these in Christ, were in some sence Sacerdotall; wherefore we having an interest in their performance, by reason of that heavenly participation, derived from them unto us, and being united unto him, that in them was so properly, are there­fore called Priests.

Secondly, by vertue of this union, there is such an analogie be­tween that which Christ hath done for us as a Priest, and what he worketh in us, by his holy spirit, that those acts of ours, come [Page 22] be called by the same name with his, & we for them, to be termed Priests. Thus because Christs death, and shedding of his blood, so offering up himself by the eternall spirit, was a true, proper sa­crifice for sin, even our spirituall death unto sin, is described to be such, both in the nature of it, to be an offering or sacrifice; for I beseech you Brethren (saith S. Paul) that you offer up your bodies a living sacrifice, holy, &c. Rom. 12. 1. and for the manner of it, our old man is crucified with him, that the body of sin might be de­stroyed, Rom. 6. 6.

Thirdly, we are Priests as we are Christians, or partakers of an holy unction, whereby we are annointed to the participation of all Christs glorious Offices; we are not called Christians for no­thing; if truly we are so, then have we an unction from the holy one, whereby we know all things, 1 Ioh. 2. 20. and thus also were all Gods people under the old Covenant, when God gave that caution concerning them, Touch not my CHRISTIANS, and do my Prophets no harm, Psal. 105. 15. the unction then of the holy spirit, implies a participation of all those endowments which were typified by the anointing with oyl, in the old Testament; and in­vests us with the priviledges in a spirituall acceptation, of all the sorts of men, which then were so anointed; to wit, of Kings, Priests and Prophets: so that by being made Christians (every one is not so that bears that name) we are ingrafted into Christ, and do attain to a kinde of holy and intimate Communion with him, in all his glorious Offices, & in that regard are called Priests.

Fourthly, the sacrifices we are injoyned to offer, give ground to this appellation; now they are of divers sorts, though all in gene­rall, Eucharisticall; as first, of prayers and thanksgivings, Psa. 116 17. I will offer unto thee the sacrifice of thanksgiving, and will call upon the name of the Lord; And again, Let my prayer be set before thee as Incense, and the lifting up of my hands be as the evening sa­crifice, Psa. 141. 2. so, Heb. 13. 14. Therefore let us offer unto God the sacrifice of praise, that is, the fruit of our lips. Secondly, of good vvorks, Heb. 13. 14. to do good, and to communicate forget not, for vvith such sacrifices God is well pleased. Thirdly, [...] or self-slaughter, crucifying the old man, killing sin, and offering up our souls and bodies, an acceptable sacrifice unto God, Rom. 12. 1. Fourthly, the sweet Incense of Martyrdom; yea, and if I be offered [Page 23] up on the sacrifice and service of your faith, Philip. 2. 17. Now these and sundry other services acceptable to God, receiving this ap­pellation in the Scripture, denominate the performers of them priests. Now here it must be observed, that these aforenamed holy duties, are called Sacrifices, not properly, but metaphorically onely, not in regard of the externall acts, as were those under the Law, but in regard of the internall purity of heart, from whence they proceed. And because pure Sacrifices by his own appointment, where heretofore the most acceptable service to Almighty God; therefore now, when he would declare himself, to be very much delighted with the spirituall acts of our duty, he calls them, Ob­lations, Incense, Sacrifices, Offerings, &c. to intimate also a parti­cipation with him in his Offices, who properly and directly is the onely Priest of his Church, and by the communication of the ver­tue of whose sacrifice we are made Priests, not having authority in our own names, to go unto God for others, but having liber­ty through him, and in his name, to go unto GOD for our selves.

Not to lose my self and Reader in this digression, the sum is, the unspeakable blessings which the Priesthood of Christ hath obtained for us, are a strong obligation for the duty of praise and thanksgiving, of which that in some measure we may discharge our selves, he hath furnished us with sacrifices of that kinde, to be offered unto God: for our own parts, we are poor, and blinde, and lame, and naked, neither in the field, nor in the fold, in our hearts, nor among our actions, can we finde any thing worth the presenting unto him; wherefore he himself provides them for us, especially for that purpose, sanctifying and consecrating our souls and bodies, with the sprinkling of his blood, and the un­ction of the holy spirit. Further, he hath erected an Altar (to sanctifie our gifts) in heaven, before the Throne of grace, which being spread over with his blood, is consecrated unto God, that the sacrifices of his servants may for ever appear thereon: adde to this, what he also hath added, the eternall and never expiring fire, of the favour of God, which kindleth and consumes the sacrifi­ces laid on that Altar: and to the end that all this may be rightly accomplished, he hath consecrated us with his blood, to be Kings and Priests to God for evermore. So that the close of this discourse [Page 24] will be, that all true Beleevers, by vertue of their interest in Jesus Christ, are in the holy Scripture, by reason of divers allusions, called Priests, which name, in the sense before re­lated, belonging unto them as such, cannot on this ground, be ascribed to any part of them, distinguished any wayes from the rest, by vertue of such distinction.

Secondly, the second thing I observe concerning the businesse in hand, is, that the offering up unto God, of some metaphoricall sacrifices, in a peculiar manner, is appropriate unto men, set a part for the work of the Ministery: as the slaying of mens lusts, and the offering up of them being converted by the preaching of the Gospel, unto God: so Saint Paul of his Ministery, Rom. 15. 16. That I should be the Minister of Iesus Christ, unto the Gentiles, ministring the Gospel of God; That the offering up of the Gentiles might be acceptable, &c. Ministers preaching the Gospel, to the conversion of souls, are said to kill mens lusts, and offer them up unto God, as the fruit of their calling; as Abel brought unto him an acceptable sacrifice, of the fruit of his flock; and so also in respect of divers other acts of their duty, which they perform in the name of their Congregations. Now these sacrifices are appropriate to the Ministers of the Gospel, not in regard of the matter, for others also may con­vert souls unto God, and offer up prayers and praises, in the name of their companions: but in respect of the manner, they do it publikely and ordinarily; others privately, or in extraor­dinary cases; now if the Ministers, who are thus Gods instru­ments for the conversion of souls, be themselves ingrafted into CHRIST; all the acts they perform in that great work, are but parts of their own duty, of the same nature in that regard, with the rest of our spirituall sacrifices: so that they have not by them, any further peculiar interest in the Office of the Priesthood more then others: But if these Preachers themselves do not belong unto the Covenant of Grace, (as God oftentimes out of his care for his flock, bestows gifts upon some for the good of others, on whom hee will be­stow no graces, for the benefit of their own souls, men may administer that consolation out of the Word unto their flock, which themselves never tasted, preach to others, [Page 25] and bee themselves castawaies. Saint Paul tells us that some Preach Christ out of envy and contention, not sincerely, but on purpose to adde to his affliction; and yet saith he whe­ther in pretence or in truth, Christ is preached, and therein doe I. rejoyce, yea, and will rejoyce, Philip. 1. 16, 17, 18. surely had there been no good effected by such Preaching, Saint Paul would not have rejoyced in it; and yet doubtlesse it was no evi­dence of Sanctification, to Preach Christ meerely out of con­tention, (and on purpose to adde to the affliction of his servants) but I say if the Lord shall be pleased at any time to make use of such, as instruments; in his glorious worke of converting soules, shall we thinke that it is looked upon, as their sacrifice unto God? No surely, the soule of the Lord is delighted with the Repentance of sinners; but all the sacrifices of these wicked men are an abomination unto him, and therefore they have no interest in it; neither can they from hence, be said to be Priests of God, seeing they continue dogges and uncleane beasts, &c. so that all the right unto this Priestly Office, seemes be resolved into, and be the same with the common interest of all beleevers in Christ, whereby they have a participation of his office: whence I affirme;

Thirdly, that the name of Priests is no where in the Scripture attributed peculiarly, and distinctly to the Ministers of Gospel as such; let any produce an instance to the contrary, and this con­troversie is at an end: yea that which puts a difference betweene them, and the rest of the people of Gods Holinesse, seemes to be a more immediate participation of Christs Propheticall Office, to teach, instruct, and declare the Will of God unto men, and not of his sacerdotall, to offer sacrifices for men unto God. Now I could never observe that any of those, who wereso forward of late to stile themselves Priests, were at all greedy of the apellation of Prophets; no, this they were content to let goe, name and thing; and yet when Christ ascended on high, he gave some to be Pro­phets, for the edification of his body, Ephes. 4. 11. none as wee finde to be Priests: Priests then (like Prelats) are a sort of Church Officers, whom Christ never appointed; whence I conclude;

Fourthly, that whosoever maintaineth any Priests of the New [Page 26] stament, as properly so called in relation to any Altar or Sacri­fice, by them to be offered, doth as much as in him lyeth disanull the Covenant of grace, and is blasphemously injurious to the Priesthood of Christ; the Priest and the Sacrifice under the new Testament are one, and the same: and therefore they who make themselves Priests, must also make themselves Christs, or get another sacrifice of their owne. As there is but one God, so there is but one Mediator of God and man, the man Jesus Christ, 1 Tim. 2. 5. now he became the Mediator of the New Testament chief­ly by his Priesthood, because by the eternall spirit he offered up himselfe unto God, Heb. 9. 14. 15. neither is any now called of God to be a Priest as was Aaron, and without such divine vo­cation to this office, none ought to undertake it, as the Apostle argues, Heb. 5. now, the end of any such vocation, and office is quite ceased; being nothing but to offer gifts and sacrifices unto God, Heb. 8. 3. for Christ hath offered one Sacrifice for sin for e­ver, and is sate downe at the right hand of God, Heb. 10. 12. yea by one offering he hath perfected them that are sanctified, v. 14. and if that did procure remission of sins, there must be no more offering for sin, v. 18. and the surrogation of another makes the bloud of Christ to be no better then that of bulls and goates. Now one of those they must doe, who make themselves Priests, (in that sence concerning which we now treat) either get them a nevv sacrifice of their owne, For offering the Host or their Christ they pray: Su­pra quae, propi­tio ac sereno vultu respirere digneris, & ac­cepta habere fi­cut dig­natus es muno­rae pueri tui justi Abel, & sacrificium Pa­triarchae nostri Abrahae: with many more to that purpose. or pretend to offer Christ againe; the first seemes to have been the fault, of those of ours, who made a sacrifice of the Sacrament, yet pretended not to beleeve the reall presence of Christ in, or under the outward elements or species of them; the other of the Romanists, whose Priests in their Masse, blasphemously make themselves Mediators, between God and his Son, and offering up Christ Iesus for a Sacrifice, desire God to accept him; so charging that sacrifice with imperfection, which he offered on the Altar of the Crosse, and making it necessary not on­ly that he should annually, but daily, yee hourely suffer afresh, so recrucifying unto themselves, the Lord of glory. Further, them­selves confessing, that to be a true sacrifice it is required, that that which is offered unto God be destroyed, and cease to be, what it vvas, they doe confesse by what lyes in them, to destroy the Son of God, and by their Masse, have transubst anciatd their Altars [Page 27] into Crosses, their Temples into Golgatha's, their Prelates into Pilates, their Priests into Hangmen; tormentors of Iesus Christ, Concerning them and ours we may shut up this discourse, with what the Apostle intimates to the Hebrews, viz. that all Priests are ceased, who were mortall, now small cause have we to be­leeve them to be immateriall spirits, among whom we finde the Workes of the flesh to have been so frequent.

And this may give us some light, into the iniquity of those times, whereinto we were lately fallen; in which Lord Bishops and Priests, had almost quite oppressed the Bishops of the Lord, and Ministers of the Gospell; how unthankefull men were we, for the light of the Gospell, men that loved darkenesse rather then light. A wonderfull, and horrible thing vvas wrought in our Land, the Prophets prophesied falsly, the Priests bare rule by their meanes, al­most the whole people loved to have it so, and what shall we now doe in the end thereof, Ierem. 5. 30. 31. such a hasty Apostacy was growing on us, as we might justly wonder at, because unparalel­led in any Church, of any age: but our revolters were profound, hasty men and eager in their masters service. So what an height of impiety, and opposition to Christ, the Roman Apostacy in a thousand yeeres attained unto, and yet I dare aver that never so many errors & suspitions in an 100. yeeres crept into that Church, as did into ours of England in 16. and yet I cannot herein give the commendation of so much as industry to our Innovators; (I accuse not the whole Church, but particulars in it, and that had seized themselves of its authority) because they had a Platforme before them, and materialls provided to their hand; and there­fore it was an easie thing for them to erect a Babel of Antichri­stian confusion; when the Workemen in the Roman Apostacy were forced to build in the plaine of Christianity without any praeexi­stent materialls, but were fain to use brick and slime, of their own provision; besides they were unacquainted with the maine designe of Satan, who set them on worke; and therefore it is no wonder if those Nimrods oftimes hunted counter, and disturbed each other in their progresse; yea the first mover in Church Apostacy, knowes, that novv his time is but short, and therefore it behooves him to make speedy worke in seducing, lest he be prevented by the com­ming of Christ.

[Page 28] Then having himselfe a long tract of time granted unto him, he allowed his agents to take leasure also; but what he doth novv, must be done quickly, or his whole designe will be quashed: and this made him inspire the present businesse, with so much life and vigor. Moreover, he was compelled then to sow his tares in the darke, while men slept, taking advantage at the ignorance and im­broylement of the times; if any man had leasure enough to search, and learning enough to see and finde him at it, he commonly filled the world with clamors against him, and scarse any but his vowed champions durst be his Advocates; in our time he was grown bold and impudent, working at noone day; yea, he openly accused and condemned, all that durst accuse him, for sowing any thing but good Wheat, that durst say that the tares of his Arminianisme and Popery was any thing but true doctrine: let us give so much way to indignation, we know Satans trade what it is, to accuse the bre­thren, as men are called after their professions, one a Lawyer, ano­ther a Physitian, so is he the accuser of the brethren; now surely if ever he set up a shop on earth, to practise his trade in, it was our High Commission Court, as of late imployed, but [...].

CAP. 4.
Of the duty of Gods people in cases extraordinary concerning his Worship.

THis being thus determined, I returne againe to the maine [...], concerning the duty and priviledge of the com­mon people of Christianity, in sacred things: and first in cases ex­traordinary, in which perhaps it may be affirmed, that every one (of those I meane before named) is so farre a Minister of the Gospell as to teach and declare the faith to others, although he have no outward calling thereunto; and yet in this case every one for such an undertaking must have a Warrant by an immediate cal from God, and when God calls there must be no opposition, the thing it selfe he sends us upon, becomes lawfull by his mission, what God hath cleansed, that call not thou common, Act. 10. 13. never feare the equity of what Cod sets thee upon; no excuses of disability or any other impediment, ought to take place, the Lord [Page 29] can and will supply all such defects: This was Moses case, Exod. 10. 14. Oh Lord (saith hee) I am not eloquent, neither hereto­fore, nor since thou hast spoken to thy servant, but of a slow speech, and a slow tongue; And the Lord said unto him, who hath made mans mouth, have not I the Lord? So also was it with the Pro­phet Jeremy, when God told him, that hee had ordained him a Prophet unto the Nations, he replyes, Ah Lord God, behold I can­not speake, for I am a Child; But the Lord (saith hee) said unto me, say not I am a Child, for thou shalt goe to all that I shall send thee, and whatsoever I command thee, thou shalt speak, Jer. 1. 6. Nothing can excuse any from going on his message, who can perfect his praise, out of the mouth of Babes and Sucklings. This the Prophet Amos rested upon, when he was questioned, although he were unfit for that heavenly employment, either by education or course of life: I was no Prophet, neither was I a pro­phets sonne; but I was an heardman, and a gatherer of Sycamore fruit; and the Lord tooke me as I followed the flock, and said unto me, go Prophecy to my people Israel Amos 7. 14, 15. So on the contrary, St. Paul, a man of strong parts, great learning, and en­dowments, of indefatigable industry, and large abilities, yet af­firmes of himselfe, that when God called him to preach his word, he conferred not with flesh and bloud, but went on presently with his work. Gal. 1. 16, 17.

CAP. V.
Of the severall wayes of extraordinary calling to the teaching of others; the first way.

NOw three wayes may a man receive, and be assured that hee hath received this divine mission, or know that he is called of God, to the preaching of the Word: I meane not that perswa­sion of divine concurrence, which is necessary also for them, [...]hat are partakers of an ordinary vocation, (but which is required in ex­traordinary cases to them, in whom all outward calling is wanting.

1. By immediate Revelation.

2. By a concurrence of Scripture rules, directory for such oc­casions.

3. By some outward acts of providence necessitating him there­unto.

For the first, not to speak of light Propheticall, whither it consists in a habit, or rather in a transient irradiating motion, nor to discourse of the Species, whereby supernaturall things are conveyed to the naturall facultie, with the severall wayes of divine Revelation, (for St. Paul affirmeth it to have been [...] as well as [...]) with the sundry appellations it re­ceived, from the manner whereby it came; I shall onely shew, what assurance such a one as is thus called may have in himselfe, that he is so called, and how he may manifest it unto others. That men receiving any revelation from God, had alwayes an assu­rance that such it was, to me seemes most certain: Neither could I ever approve the note of Gregory on the 1. of Ezek. viz. That [Page 31] Prophets being accustomed to Prophecying, Sciendum est quod aliquando prophetae sancti dum consulun­tur ex magno u­su prophetandi quaedam ex suo spiritu pro­serunt, et se hoc ex pro­phetiae spiritu dicere suspican­tur. Gregor: Hom. 1. in Ezek. did oftentimes speake of their own spirit, supposing that it proceeded from the spirit of Pro­phesie. What is this but to question the truth of all propheticall revelations, and to shake the faith that is built upon it: Surely the Prophet Jeremiah had an infallible assurance of the author of his message, when he pleaded for himself before the Princes, of a truth the Lord hath sent me unto you, to speake all these words in your eares. Chap. 26. 15. And Abraham certainly had neede of a good assurance whence that motion did proceed, which made him addresse himselfe, to the sacrificing the son of promise; And that all other Prophets had the like evidence of knowledge, con­cerning the divine verity of their revelations is unquestionable; hence are those allusions in the Scripture, whereby it is compared unto things whereof we may be most certaine by the assurance of sense. So Amos 3. 8. The Lyon hath roared, who will not feare? The Lord God hath spoken, who can but Prophecy? And Jerem. 20. 9. His word was in my heart as a burning fire shut up in my bones, things sensible enough. Happily Satan may so far delude false Prophets, as to make them suppose their lying vani­ties are from above: whence they are said to be Prophets of the deceit of their owne hear, Jerem. 23. 26. being deceived, as well deceivers; thinking in themselves, as well as speaking unto others, he saith, vers. 31. but that any true Prophets should not know a true Revelation, from a motion of their owne hearts, wants not much of blasphemy. The Lord surely supposes that assurance of discerning, when he gives that command; the Prophet that hath a Dreame, let him tell a Dreame, and he that hath my Word, let him speake my Word faithfully; what is the chaffe to the wheate? Ierem. 23. 28. Dicebat se dis­cernere (nescio quo sapore quem verbis explicare non poterat) quid interesset interdeum reve­lantem, & ani­mam suam som­niantem. Aug. Confess. He must be both blind and mad, that shall mi­stake, wheat, for chaffe, and on the contrary, what some men speak of an hidden instinct from God, moving the mindes of men, yet so, as they know not wither it be from him, or no, may better serve to illustrate Plutarchs discourse of Socrates Dae­mon, then any passage in holy Writ. St. Austin saies, his Mo­ther would affirme, that though she could not expresse it, yet she could discern the difference between Gods Revelation, and [Page 32] her own Dreames: In which relation, I doubt not but the learned Father tooke advantage from the good old womans words of what she could do, to declare what might be done, of every one that had such immediate revelations. Briefly then, the spirit of God, never so extraordinarily moveth the minde of man to appre­hend any thing of this kinde whereof we speake, but it also illu­strateth it with a knowledge, and assurance, that it is divinely mo­ved to this apprehension. Now because it is agreed on all sides, that light Propheticall is no permanent habit in the minde of the Prophets, but a transient impression, of it selfe, not apt to give any such assurance, it may be questioned from what other principle it doth proceed. But not to pry into things perhaps not fully re­vealed, and seeing St. Paul shewes us that in such heavenly rap­tures, there are some things unutterable of them, and incompre­hensible of us, we may let this rest, amongst those [...], it ap­appeareth then from the preceding discourse, that, a man pre­tending to extraordinary vocation, by immdiate revelation, in respect of selfe-perswasion, of the truth of his call, he must be, as ascertained of it, as he could be, of a burning fire in his bones, if there shut up.

CAP. VI.
What assurance men extraordinarily called, can give to others, that they are so called in the former way.

THe next thing to be considered, is, what assurance he can give to others, and by what means, that he is so called. Now the [Page 33] matter, or subject of their imployment may give us some light, to this consideration: and this is either, the inchoation of some di­vine work to be established amongst men, by vertue of a new, and before never heard of Revelation of Gods will; or a restauration of the same, when collapsed and corrupted by the sin of men. To the first of these, God never sendeth any, but whom he doth so extraordinarily and immediately call, and ordain for that pur­pose, and that this may be manifested unto others, he alwayes accompanieth them with his own almighty power, in the working of such miracles, as may make them beleeved, for the very works sake which God by them doth effect. This we may see in Moses, and (after Iesus Christ anointed with the oyl of gladnesse above his fellows to preach the Gospel) the Apostles: but this may passe; for nothing in such a way, shall ever again take place, God having ultimately revealed his minde, concerning his wor­ship, and our salvation; a curse being denounced to man or an­gel, that shall pretend to Revelation, for the altering or chan­ging one jot or title of the Gospel. For the other, the work of Reformation, there being, ever since the writing of his Word, an Infallible rule, for the performance of it, making it fall within the duty and ability of men, partakers of an ordinary vocation, and instructed with ordinary gifts; God doth not always immedi­ately call men unto it: but yet because oftentimes he hath so done, we may enquire what assurance they could give, of this their calling, to that imployment. Our Saviour Christ informs us, that a Prophet is often without honour in his own country: The honour of a Prophet, is to have credence given to his Message; of which it should seem, Jonas was above measure zealous; yet such is the cursed Infidelity and hardnesse of mens hearts, that though they cryed, Thus saith the Lord, yet they would reply the Lord hath not spoken; hence are those pleadings betwixt the Prophet Ieremie, and his enemies the Prophet averring of a truth, the Lord hath sent me unto you, and they contesting, that the Lord had not sent him, but that he lyed in the Name of the Lord; now to leave them inexcusable, and whether they would heare or whether they would forbeare, to convince them, that there hath been a Prophet amongst them, as also to give the greater credibility [Page 34] to their extraordinary message, to them that were to beleeve their report, it is necessary that the Arme of the Lord should be re­vealed, working in and by them, in some extraordinary manner, it is certain enough, that God never sent any one extraordinarily, instructed onely with ordinary gifts, and for an ordinary end: the ayme of their imployment I shewed before was extraordi­nary, even the reparation of something instituted by God, and collapsed by the sin of man; that it may be credible, or appeare of a truth, that God had sent them for this purpose, they were alwayes furnished, with such gifts and abilities, as the utmost reach of humane indeavours, with the assistance of common grace cannot possibly attaine. The generall opinion is, that God alwayes supplies such, with the gift of miracles. Take the Word in a large sence, for every supernaturall product, beyond the or­dinary activity of that secondary cause whereby it is effected, and I easily grant it; but in the usuall restrained acceptation of it, for outward wonderfull workes, the power of whose production consists in operation, I something doubt the universall truth of the assertion. We do not read of any such miracles wrought by the Prophet Amos, and yet he stands upon his extraordinary imme­diate vocation; I was neither Prophet nor the son of a Prophet, but the Lord called me, &c. it sufficeth then that they be furnished with a supernaturall power either in, 1. Discerning, 2. Speaking, 3. Wor­king: the power of Discerning according to the things by it discernable, may be said to be of two sorts, for it is either of things present, beyond the power of humane investigation, as to know the thoughts of other mens hearts, or their words not or­dinarily to be knowne, as Elisha discovered the bed-chamber-discourse of the King of Syria (not that by vertue of their calling they come to be [...], knowers of the heart, which is Gods property alone, but that God doth sometimes reveale such things unto them, for otherwise no such power is included in the nature of the gift, which is perfective of their knowledge, not by the way of habit, but actuall motion in respect of some par­ticulars, and when this was absent, the same Elisha affirmeth that he knew not why the Shunamitish woman was troubled) or secondly of things future and contingent in respect of their se­cundary [Page 35] causes, not precisely necessitated by their own internall principle of operation, for the effecting of the things so fore­known: and therefore the truth of the fore-knowledge, con­sists in a commensuration to Gods purpose. Now effects of this power, are all those predictions of such things which wee finde in the old and new Testament, and divers also since: secondly, the supernaturall gift in speaking I intimate, is that of Tongues, proper to the times of the Gospel, when the Wor­ship of God was no longer to be confined to the people of one nation.

The third in Working, is that which strictly and properly, is cal­led the gift of Miracles: which are hard, rare, and strange effects exceeding the whole order of created nature: for whose producti­on God sometimes useth his servants instrumentally, moving and inabling them thereunto, by a transient impression, of his power­full grace; of which sort the holy Scripture hath innumerable relations. Now with one of those extraordinary gifts at the least, sometimes with all, doth the Lord furnish those his messengers of whom we treat: which makes their message a sufficient revelati­on of Gods Will, and gives it credibility enough, to stir up faith in some, and leave others inexcusable. All the difficulty is, that there have been Simon Magusses, and are Antichrists, falsely pre­tending to have in themselves, this mighty power of God, in one or other of the forenamed kinds. The discovery of Pretenders. Hence were those many false Pro­phets, Dreamers, and Wizards mentioned in the old Testament, which the Lord himselfe forewarnes us of, as also those Agents of that man of sin, whose comming is after the working of Satan with povver and signes, and lying vvonders, 2 Thes. 2. 9. I meane the jugling Priests and Iesuits, pretending falsely by their impostures to the power of miracle vvorking; though their imployment be not to reforme, but professedly to corrupt the wor­ship of God: now in such a case as this, we have: 1. The mercy of God to relye upon, whereby he will guide his into the vvay of truth, and the purpose or decree of God, making it impossible that his elect should be deceived by them. Secondly, humane diligence accompanied with Gods blessing, may helpe us wonderfully in a discovery, whither the pretended miracles be of God, or no; [Page 36] for there is nothing more certaine, then that a true and reall mi­racle, is beyond the activity of all created povver, (for if it be not, it is not a miracle) so that the Divell and all his Emissaries are not able to effect any one act truely miraculous: but in all their pretences there is a defect discernable, either in respect of the thing it selfe pretended to be done, or of the manner of its doing, not truely exceeding the power of art or nature, though the apprehension of it, by reason of some Hell-conceived circum­stances, be above our capacity. Briefely, either the thing is a lye, and so it is easie to faigne miracles, or the performance of it, is pure jugling, and so it is easie to delude poore mortalls. Innume­rable of this sort at the beginning of the Reformation, were dis­covered among the Agents, of that Wonder-vvorking man of sin, by the blessing of God upon humane endeavours; now from such discoveries, a good conclusion may be drawne, against the doctrine they desire by such meanes to confirme: for as God never worketh true miracles, but for the confirmation of the truth, so will not men pretend such as are false, but to persvvade that to others for a truth, which themselves have just reason to be persvvaded is a lye; now if this meanes faile, Thirdly, God himselfe hath set downe a rule of direction for us, in the time of such difficulty, Deut. 13. 1, 2, 3. If there arise among you a Prophet or Dreamer of Dreames, and giveth thee a signe or a vvonder, and the signe, or the vvonder come to passe, vvherefore he spake unto thee, saying, let us goe after other Gods to serve them, thou shalt not hearken to the vvords of that Prophet, or dreamer of dreames, for the Lord your God proveth you, to know whether yee love the Lord your God, with all your heart, and all your soul. Ye shall vvalk after the Lord your God, and fear him, and keep his Commandements, and obey his voice, and you shall serve him, and cleave unto him, and that Prophet or Dreamer of dreams shall be put to death. The sum is, that seeing such men pretend that their Revelations and Mira­cles are from Heaven, let us search, whither the Doctrine they seeke to confirme by them, bee from heaven, or no; if it bee not, let them bee stoned, or accursed, for they seeke to dravv us from our GOD, if it bee, let not the curse of a stony heart, to refuse them, be upon us. Where [Page 37] the miracles are true, the doctrine cannot be false; and if the do­ctrine be true, in all probability the miracles confirming it, are not false; and so much of them, who are immediatly called of God from heaven, what assurance they may have in themselves, of such a call, and what assurance they can make of it to others; now such are not to expect any ordinary vocation; from men below, God calling them aside to his worke, from the middest of their Brethren: The Lord of the harvest may send labourers into his field, without asking his Stewards consent, and they shall speake what ever he saith unto them.

CHAP. 7.
The second way whereby a man may be called extraordinarily.

SEcondly, a man may be extraordinarily called to the preach­ing and publishing of Gods word by a concurrence of Scrip­ture rules, directory for such occasions, occurrences, and oppor­tunities of time, place, and persons, as he liveth in, and under. Rules in this kinde, may be drawn either from expresse precept, or approved practise: Some of these I shall intimate, and leave it to the indifferent Reader, to judge, whether or no they hold in the application; and all that in this kinde I shall propose, I did with submission to better judgements.

Consider then,

1. That of our Saviour to Saint Peter, Luke 22. 32. When thou art converted, strengthen the Brethren, which containing nothing but an application of one of the prime dictates of the Law of na­ture, cannot, ought not to be restrained unto men of any peculiar calling as such: not to multiply many of this kinde, (whereof in the Scripture is plenty) adde only that of Saint James, Brethren, if any of you do erre from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soule from death, &c. from these and the like places it appeares to me, that

1. There is a generall obligation on all Christians, to promote the conversion and instruction of sinners, and man erring from the right way:

[Page 38] Againe, consider that of our Saviour, Mat. 5. 15. Men d [...] not light a Candle and put it under a Rushell, but on a Candle­sticke, and it giveth light unto all that are in the house: to which adde that of the Apostle, If any thing be revealed to another that sitteth by, let the first hold his peace, 1 Cor. 14. 30. which words, although primarily they intend extraordinary immediate revela­tions, yet I see no reason why in their equity and extent, they may not be directory for the use of things revealed unto us by Scrip­ture light; at least we may deduce from them, by the way of Ana­logie, that

2. Whatsoever necessary truth is revealed to any out of the word of God, not before known, he ought to have an uncontradicted liberty of declaring that truth, provided that he use such regulated wayes for that his declaration, as the Church wherein he liveth (if a right Church) doth allow.

Further see Amos 3. 8. The Lion hath roared, who will not feare? The Lord God hath spoken, who can but prophesie? And Jer. 20. 9. Then said I, I will not make mention of his name, but his word was in mine heart, as a burning fire shut up in my bones, I was weary with forbearing, and I could not stay: With the answer of Peter and John, to the Rulers of the Jews, Acts 14. 19, 20. Whether it be right in the sight of God to hearken unto you more then unto God, judge yee, for we cannot but speake the things that we have seen and heard.

Whence it appeares, that

3. Truth revealed unto any, carries along with it an unmove­able perswasion of Conscience (which is powerfully obligatory) that it ought to be published and spoken to others.

That none may take advantage of this to introduce confusion into our Congregations, I gave a sufficient caution in the second Rule.

Many other observations giving light to the businesse in hand, might be taken from the common dictates of nature, concurring with the many generall precepts we have in the Scripture, but o­mitting them, the next thing I propose is the practise, &c.

1. Of our Saviour Christ himselfe, who did not only pose the Doctors when he was but twelve years old, Luke 2. 46. but also afterwards preached in the Synagogue of Nazareth, Luke 4. 18. [Page 39] being neither Doctor, nor Scribe, nor Levite, but of the Tribe of Juda (concerning which Tribe it is evident that Moses spake no­thing concerning the priesthood.)

2. Againe, in the eight of the Acts, great persecution arising against the Church, after the death of Stephen, they were all scat­tered abroad from Jerusalem, ver. 1. that is, all the faithfull mem­bers of the Church, who being thus dispersed, went every where, preaching the word, ver. 4. and to this their publishing of the Gospell (having no warrant, but the generall engagement of all Christians, to further the propagation of Christs Kingdome) occa­sioned by their own persecution, the Lord gave such a blessing, that they were thereby the first planters of a setled Congregation a­mong the Gentiles, they, and their converts being the first that were honoured by the name of Christians, Acts 11. 21. and 26. Neither 3. is the example of Saint Paul altogether impertinent, who with his companions repaired into the Synagogues of the Jews, taught them publikely, yea, upon their own request, Acts 13. 15. Apollos also spake boldly, and preached fervently, when he knew only the baptisme of John, and needed himselfe further instruction, Acts 18. 24. it should seeme then, in that juncture of time, he that was instructed in any truth, not ordinarily known, might publikely acquaint others with it, though he himselfe were ignorant in other points of high concernment; yet perhaps now it is not possible that any occurrences should require a precise imi­tation, of what was not only lawfull, but also expedient, in that dawning towards the cleare day of the last unchangeable revelati­on of Gods will. Now in these and the like, there is so much va­riety, such severall grounds, and circumstances, that no direct rule can from them be drawn, only they may give strength to what from the former shall be concluded.

For a further light to this discourse, consider what desolate e­state the Church of God, hath been, may be, and at this present, in divers places is reduced to: Her silver may become drosse, and her wine be mixt with water, the faithfull City becomming an Harlot, her Shepheards may be turned into dumb sleeping dogs, and devouring wolves, her watchmen may be turned smiters, her prophets to prophesie falsely, and her priests to beare rule by lies, the Commandements of God being made void by the traditions [Page 40] of men, superstition, humane inventions, will-worship, may defile and contaminate the service of God; Ezek. 22. 27, 28. &c. 8. 13. yea, and greater abominati­ons may men possessing Moses Chaire by succession doe: Now that the Temple of God hath been thus made a den of theeves, that the abomination of desolation hath been set up in the holy place, is e­vident from the Jewish and Christian Church: for in the one it was clearly so, when the government of it was devolved to the Scribes and Pharisees, and in the other, when the man of sin had exalted himselfe in the midst thereof. Now suppose a man, living in the midst and height of such a sad Apostacy, when an universall darknesse had spread it selfe over the face of the Church, if the Lord be pleased to reveale unto him out of his word some points of faith, then either not at all known, or generally disbelieved, yet a right beliefe whereof is necessary to salvation; and further out of the same word shall discover unto him the wickednesse of that Apostacy, and the meanes to remove it, I demand, Whether that man without expecting any call from the fomenters and main­tainers of those errors, with which the Church at that time, is only not destroyed, may not preach, publish, and publikely declare the said truths to others (the knowledge of them being so necessary for the good of their soules) and conclude himselfe thereunto cal­led of God, by vertue of the forenamed, and other the like Rules? Truly for my part (under correction) I conceive he may, nay he ought, neither is any other outward call requisite to constitute him a Preacher of the Gospell, then the consent of Gods people to be instructed by him; for instance, suppose that God should reveale the truth of the Gospel, to a meere lay man (as they say) in Italy, so that he be fully convinced thereof; what shall he now do? ab­staine from publishing it, though he be perswaded in conscience, that a great doore of utterance might be granted unto him, onely because some hereticall, symonaicall, wicked Antichristian Prelate, hath not ordained him Minister; who yet would not do it, unlesse he will subscribe to those errors and heresies which he is perswa­ded to be such: truly I think by so abstaining, he should sin against the law of charity, in seeing (not the Oxe or Asse of his brother falling into the pit, but) their precious soules, sinking to everla­sting damnation, and not preventing it, when he might? and were he indeed truly angry with his whole Nation, he might have the advantage of an Italian revenge.

[Page 41] Moreover, he should sin against the precept of Christ, by hiding his light under a bushell▪ and napkining up his talent, an increase whereof will be required of him at the last day: Now with this I was alwayes so well satisfied, that I ever deemed all curious disqui­sition after the outward vocation of our first reformers, Luther, Calvin, &c. altogether needlesse; the case in their dayes being ex­actly that, which I have laid downe.

Come we now to the third and last way, The third way. whereby men not par­takers of any outward ordinary vocation, may yet receive a suffi­cient warrant for the preaching and publishing of the Gospell, and that by some outward act of providence guiding them thereunto; For example, put case a Christian man, should by any chance of providence, be cast by shipwrack or otherwise, upon the Country of some barbarous people, that never heard of the name of Christ, and there by hs goodnesse that brought him thither, be received amongst them, into civill humane society; may he not, nay, ought he not to preach Christ unto them? and if God give a blessing to his endeavours, may hee not become a Pastor to the converted soules? none I hope makes any doubt of it; and in the Primitive times, nothing was more frequent then such examples; thus were the Indians and the Moores turned to the faith, as you may see in Eusebius: yea great was the liberty which in the first Church was used in this kinde, presently after the supernaturall gift of tongues ceased amongst men.

CHAP. 8.
Of the liberty and duty of gifted, uncalled Christians, in the ex­cercise of divers acts of Gods worship.

ANd thus have I declared, what I conceive, concerning extra­ordinary calling to the publick teaching of the word; in what cases onely it useth to take place, whence I conclude, that whosoever pretends unto it, not warranted by an evidence of one of those three wayes, that God taketh in such proceedings, is but a pretender, an impostor, and ought accordingly to be reje­cted of all Gods people in other cases, not to disuse what outward ordinary occasion from them who are intrusted by commission [Page 42] from God, with that power, doth conferre upon persons so called, we must needs grant it a negative voyce, in the admission of any to the publick Preaching of the Gospell, if they come not in at that doore, they do climbe over the wall, if they make any entrance at all: It remaines then, to shut up all, that it be declared, What pri­vate Christians, living in a pure, Orthodoxe, well ordered Church may doe, and how far they may interest themselves, in holy soule­concerning affaires, both in respect of their owne particular, and of their brethren in the midst of whom they live: in which de­termination, because it concerneth men of low degree, and those that comparatively may be said to be unlearned, I shall labour to expresse the conceivings of my minde, in as familiar plaine obser­vations as I can; onely thus much I desire may be premised, that the principles and rules of that Church governement, from which, in the following assertions I desire not to wander, is of that (to which I doe, and alwayes in my poore judgement have adhered, since by Gods assistance, I had engaged my selfe to the study of his word) which commonly is called Presbyteriall, or Synodicall, in op­position to Prelaticall, or Diocesan on the one side; and that which is commonly called Independant, or Congregationall on the other.

1. Then a diligent searching of the Scriptures, with fervent prayers to Almighty God, for the taking away that vaile of igno­rance, which by nature is before their eyes, that they may come to a saving knowledge in, and a right understanding of them, is not only lawfull and convenient for all men professing the name of Christ, but also absolutly necessary because commanded, yea indeed commanded, because the end so to be attained is absolutely neces­sarie to salvation: to confirme this, I need not multiply precepts out of the old or new Testament, such as that of Isa. 8. 20. To the law and to the testimony, and that of Joh, 5. 39. Search the Scriptures, which are inumerable, nor yet heap up motives unto it, such as are the discription of the heavenly countrey, whither we are going, in them is cōtained, Joh. 14. 2. 2 Cor. 5. 1. Revel: 22. 1. &c. the way by which we are to travaile laid down, Iohn 5. 39. and 14. 5, 6. Jesus Christ whom we must labour to be like, painted out, Gal. 3. 1. and the back-parts of God discovered, Deut. 29. 29. by them onely true spirituall wisdom is conveied to our souls, Iere. 8. 9. whereby we may become even wiser then our teachers, Psa. 119. in them [Page 43] all comfort and consolation is to be had, in the time of danger and trouble, Psa. 119. 54. and 71, 72. in briefe the knowledge of Christ which is life eternall Ioh. 17. 3. yea, all that can be said in this kinde comes infinitely short, of those treasures of wisdom, riches, & good­nes, which are contained in them; the law of the Lord is perfect con­verting the soule, the testimony of the Lord is sure, making wise the simple, Psa. 19. 7. but this duty of the people is cleere, and con­fessed; the objections of the Papists against it, being for the most part, so many blasphemies against the holy word of God; they ac­cuse it of difficulty, which God affirmes to make wise the simple, of obscurity, which openeth the eyes of the blinde; to be a dead letter, a nose of wax, which is quicke and powerfull pearcing to the dividing asunder of the soule and spirit; to be weake and insuffi­cient, which is able to make the man of God perfect and wise unto salvation; yea that word which the Apostle affirmeth to be profi­table for reproofe, is not in any thing more full, then in reproving of this blasphemy.

2. They may not onely (as before) search the Scriptures, but also examine, and try by them the doctrine that publikely is taught unto them; the people of God, must not be like children tossed too and fro, and carried about with every winde of doctrine, by the slight of men, and cunning craftinesse, whereby they lie in wait to deceive: Ephes. 4. 14. all is not presently Gospell, that is spoken in the Pulpit, it is not long since, that Altar-worship, Arminianisme, Popery, Superstition, &c. were freely preached in this Kingdom; now what shall the people of God do in such a case? yeild to eve­ry breath, to every puffe of false doctrine? or rather try it by the word of God, and if it be not agreeable thereunto, cast it out like salt that hath lost its savour: must not the people take care that they be not seduced? must they not beware of false Prophets, which come unto them in sheepes cloathing, but inwardly are ravening wolves? and how shall they do this? what way remaines, but a trying their doctrine by the rule? in these evill dayes wherein we live, I heare many daily complaining, That there is such difference, and contrariety among preachers, they know not what to doe, nor scarce what to believe; my answer is, Do but your own duty, and this trouble is at an end; is there any contrarity in the book of God? pin not your faith upon mens opinions, the Bible is the touchstone: [Page 44] that there is such diversity amongst teachers is their fault, who should thinke all the same thing; but that this is so troublesome to you, is your own fault, for neglecting your duty of trying all things by the word: Alas, you are in a miserable condition, if you have all this while, relied on the authority of men, in heavenly things; he that builds his faith upon preachers, though they preach nothing but truth, and he pretend to believe it, hath indeed no faith at all, but a wavering opinion, built upon a rotten foundation: what ever then is taught you, you must go with it, to the law, and to the testimony, if they speake not according to this word, it is be­cause there is no light in them, Isaiah 8. 20. yea, the Bereans are highly extolled, for searching whether the Doctrine concerning our Saviour, preached by St. Paul, were so, or no, Acts 17. 11. agreeably to the precept of the same Preacher, 1 Thes. 5. 21. Make triall of all things, and hold fast that which is good: as also to that of St. John, 1 Epist. 4. 1. Beloved, believe not every spirit, but try the spirits whether they be of God, because many false spirits ar [...] gone out into the world; prophets then must be tried, before they be trusted; now the reason of this holds still: There are many false teachers abroad in the world, wherefore try every one, trie his spi­rit, his spirituall gift of teaching, & that by the word of God. And here you have a door rule laid down, how you may extricate your selves from the former perplexity: Nay, St. Paul himself speak­ing to understanding Christians, requires them to judge of it, 1 Cor. 10. 15. I speake as to wise, judge ye what I say: hence are those cautions, that the people should looke that none do seduce them, Matth. 24. 4. to which end, they must have their souls exer­cised, in the word of God, to discerne good and evil, Heb. 5. 14. thus also in one place, Christ biddeth his followers, heare the Pha­risees, and do what they should command, because they sate in Moses chaire, Matt. 23. 2, 3. and yet in another place, gives them a caution to beware of the Doctrine of the Pharisees, Matr. 16. 12. it remaineth then, that the people are bound to hear those, who possesse the place of teaching in the Church, but withall they must beware that it contain nothing of the old leaven, to which end they must try it by the word of God: when as Saint Paul prayeth for the Philippians, that their love might abound yet more and more in knowledge, and all judgement, that they might approve things [Page 45] that are Excellent, Phil. 1. 9, 10. unlesse ministers will answer for all those soules they shall mislead, and excuse them before God, at the day of triall, they ought not to debar them, from trying their Doctrine; now this they cannot do, for if the blinde, lead the blinde both shall fall into the pit of destruction. And here I might have just occasion of complaint: 1. Of the Superstitious pride of the late Clergy of this land, who could not endure to have their do­ctrine tried by their auditors, crying to poor men with the Pharises, John 9. you were altogether borne in sins, and do you teach us? A pretty world it is like to be, when the sheepe will needs teach their Pastors; nothing would serve them, but a blinde submission, to the loose dictates of their cobweb homilies: he saw farther sure, in the darkenesse of Popery, who contended that a whole generall Councell, ought to give place, to a simple lay man, urging Scripture, or speaking reason.

Now surely this is very far from that gentlenesse, meeknesse, and aptnesse to teach, which St. Paul requireth in a man of God, a mi­nister of the Gospel: Secondly, the negligence of the people also, might here come under a just reproofe, who have not laboured, to discerne the voice of the hireling, from that of the true shepheard, but have promiscuously followed, the new fanglednesse, & hereticall errours, of every time serving starver of souls. Whence proceed­eth all that misery, the land now groaneth under, but that we have had a people, willing to be led by a corrupted Clergy, freely drink­ing in the poison, wherewith they were tainted: the Prophets pro­phesied falsely, the Priests bare rule, by their meanes, the people loved to have it so, but what shall we now doe in the end thereof; who could ever have thought, that the people of England, would have yeilded a willing eare, to so many Popish errours, and an obe­dient shoulder, to such a heavy burden of Superstitions, as in a few years, Vos facite quod Scriptum est, ut unodicente, om­nes examinent, me ergodicente quod sentio, vos discern [...]te & examinate; Orig. in Josh. Hom. 21. were instilled into them, and laid upon them: voluntarily by their own sinfull neglect, ensnaring their consciences, by the omis­sion of this duty we insist upon, of examining by the word what is taught unto them; but this is no place for complaints, and this is a second thing, which the people distinct from their Pastors may do for their own edification. now whether they do this privately, every one apart, or by assembling more together, is altogether in­different. And that this was observed by private Christians, in [Page 46] the Primitive times is very apparent.

Come we in the third place, what either their duty bindes them to, or otherwise by the word, they are allowed to doe, in sacred per­formances, having reference to others; looke then in generall upon those things we finde them tied unto, by vertue of speciall pre­cept: such as are to warne the unruly, comfort the feeble minded, support the weake, 1 Thes. 5. 14. To admonish and reprove offen­ding brethren, Matth. 18. 15. to instruct the ignorant. Joh. 4. 29. Act. 18. 26. to exhort the negligent, Heb. 3. 15. and 10. 24. 25. to comfort the afflicted, 1 Thes. 5. 11. to restore him that falleth, Gal. 6. 1. to visit the sicke▪ Matth. 25. 36, 40. to reconcile those that are at variance, Matth. 5. 9. to contend for the truth, Jude 3. 1 Pet. 3. 15. to pray for the sinner not unto death, 1 Ioh. 5. 16. to edifie one another in their most holy faith, Jude 20. to speak to themselves in Psalmes and hymnes, and spirituall songs, Ephe. 5. 19. to be rea­dy to answer every man, in giving account of their faith, Col. 4. 6. to marke them that make divisions, Rom. 16. 17. with innumerable others to the like purpose, it remaineth them to consider: Second­ly, in particular, what course they may take, beyond private con­ference between man and man, by indiction of time or place, for the fulfilling of what by these precepts, and the like is of them required: To which I answer▪

1. Lawfull things must be done lawfully, if any unlawfull cir­cumstance, attends the performance of a lawfull action, it vitiates the whole worke, for Bonum oritur ex integris; for instance, to re­prove an offender, is a Christian duty, but for a private man to do it, in the publicke congregation, whilest the Minister is preach­ing, were instead of a good act, a soule crime, being a notorious di­sturbance of Church decency and Order.

2. That for a publicke, formall, Ministeriall teaching, two things are required in the Teacher: First, gifts from God: Se­condly, authority from the Church (and I speake now of ordina­ry cases) he that wants either, is no true Pastor: For the first, God sends none upon an employment, but whom he fills with gifts for it: 1. not one command in the Scripture made to Teachers 2. Not one rule for their direction: 3. Not one promise to their endeavours, 4. Not any end of their unemployment; 5. not one incouragement to their duty, 6. Not one reproofe for their negligence, 7. Not the [Page 47] least intimation of their reward, but cuts off ungifted: Idoll pa­stors, from any true interest in the calling: And for the other, that want authority from the Church, neither ought they to undertake any formall act, properly belonging to the Ministery, such as is, solemne teaching of the word; For, 1. they are none of Christs of­ficers, Ephes. 4. 11. 2. They are expresly forbidden it, Ier. 23. 21. Heb. 5. 4. 3. The blessing on the word is promised only to sent teachers, Rom. 10. 14, 15. 4. If to be gifted, be to be called, then, 1. Every one might undertake so much in sacred duties, as he fan­cies himselfe to be able to performe. 2. Children (as they report of Athanasius) might baptise. Eusebius Russ. 3. Every▪ common Christian, might administer the Communion: but endlesse are the arguments that might be multiplied against this fancy; In a word, if our Saviour Christ be the God of order, he hath left his Church to no such confusion.

Thirdly, that to appoint time and place, for the doing of that which God hath appointed indefinitely to be done, in time and place, rather commends then vitiates the duty; so did Jobs friends in the duty of comforting the afflicted, they made an appointment together to come and comfort him, Job 2. 11. and so did they, Zech. 8. 21. and so did David, Psal. 119. 62.

Fourthly, There is much difference betweene opening or inter­preting the word, and applying the word upon the advantage of such an approved interpretation, as also betweene an authorita­tive act, or doing a thing by vertue of speciall office, and a chari­table act, or doing a thing out a motion of Christian love.

Fifthly, It may be observed concerning gifts; First, that the gifts and graces of Gods Spirit, are of two sorts, some being bestow­ed for the sanctification of Gods people, some for the edification of his Church, some of a private alley, looking primarily inwards, to the saving of his soule, on whom they are bestowed, (though in their fruits also, they have a relation, and habitude to others) other some, ayming at the common wealth or profit of the whole Church, as such: of the first sort, are those mentioned, Gal. 5. 22, 23. The fruit of the Spirit is love, joy, peace, &c. with all other graces that are necessary to make the man of God perfect, in all holinesse and the feare of the Lord: the other are those [...], spirituall gifts of teaching▪ praying, prophe [...]ying, men­tioned, [Page 48] 1 Cor. 14. and in other places.

Secondly, That all these gifts comming down from the Father of lights, are given by the same Spirit, dividing to every one as he will, 1 Cor. 12. 11. he is not tied in the bestowing of his gifts, to any sort, estate, calling or condition of men, but worketh them freely, as it pleaseth him, in whom he will; the Spirit there men­tioned, is that God which worketh all things, according to the counsell of his owne will, Ephes. 1. 11. they are neither deserved by our goodnesse, nor obtained by our endeavours.

Thirdly, That the end why God bestoweth these gifts on any, is meerely, that within the bounds of their owne calling (in which they are circumscribed, 1 Cor. 1. 24.) they should use them to his glory, and the edification of his Church, For the manifestation of the Spirit is given to every man to profit withall, 1 Cor. 12. 7. Christ gives none of his talents to be bound up in napkins, Eccles. 12. 9. but ex­pects his owne with increase: and from these considerations it is easily discernable, both what the people of God distinct from their Pastors in a well ordered Church, may do in this kinde, whereof we treate, and how: in generall then I assert,

That for the improving of knowledge, the increasing of Chri­stian charity, for the furtherance of a strict and holy communion of that spirituall love and amity which ought to be amongst the brethren, they may of their owne accord, assemble together, to consider one another, to provoke unto love and good works, to stir up the gifts that are in them, yeilding and receiving mutuall con­solation, by the fruits of their most holy faith. Now because there be many Ʋzzahs amongst us, who have an itching desire to be fingring of the Arke, thinking more highly of themselves, then they ought to thinke, and like the ambitious sons of Levi, taking too much upon them; it will not be amisse, to give two cautions, deducted from the former rules: First, that they doe not, under a pretence of Christian liberty and freedome of conscience, cast away all brotherly amity, and cut themselves off from the communion of the Church; Christ hath not purchased a liberty for any to rent his body: they will prove at length, to be no duties of piety, which breake the sacred bonds of charity.

Men ought not under a pretence, of congregating themselves to serve their God, separate from their brethren, neglecting the [Page 49] pnblick Assemblies, as was the manner of some, rebuked by the Apostle, Heb. 10. 25. there be peculiar blessings, and transcendent priviledges annexed to publick Assemblies, which accompany not private men to their recesses; the sharp-edged sword becomes more keene, when set on by a skilfull master of the Assemblies; and when the water of the word flowes there, the spirit of God moves upon the face thereof, to make it effectuall in our hearts: What, despise you the Church of God? 1 Cor. 11. 22.

Secondly, As the Ministry, so also ought the Ministers, to have that regard, respect and obedience, which is due to their la­bours in that sacred Calling: Would we could not too frequently see more puffed up with the conceit of their owne gifts, into a contempt of the most learned and pious Pastors; these are spots in your Feasts of charity, clouds without water, carried about of winds: It must doubtlesse be an evill roote, that bringeth forth such bitter fruit. Wherefore let not our brethren fall into this condemnation, lest there be an evill report, raised by them that are without: But remember them who have the rule over you, who have spoken unto you the word of God, Heb. 13. 7. there is no grea­ter evidence, of the heavenly improvement, you make by your re­cesses, then that you obey them that are guides unto you, and submit your selves, for they watch for you soules, as they that must give an account, that they may do it with joy, and not with griefe, for that is unprofitable for you, ver. 17. Let not them who despise a faith­full painfull Minister in publick, flatter themselves, with hope of a blessing on their endeavours in private: Let them pretend what they will, they have not an equall respect unto all Gods ordinan­ces. Wherefore that the comming together in this sort, may be for the better, and not for the worse, observe these things:

Now for what gifts, (that are as before freely bestowed) whose exercise is permitted, unto such men, so assembled: I meane in a private family, or two or three met [...] in one.

And first we may name the gift of prayer, whose exercise must not be exempted, from such Assemblies, if any be granted: these are the times, wherein the Spirit of grace and supplications, is pro­mised to be poured out upon the Jerusalem of God, Zech. 12. 10. Now God having bestowed the gift, and requiring the duty, his people ought not to be hindred in the performance of it: are all [Page 50] those precepts to pray in the Scriptures, onely for our Closets? when the Church was in distresse for the imprisonment of Peter, there was a meeting at the house of Mary the mother of John, Act. 12. 12. manie were gathered together praying, saith the text: A sufficient warrant for the people of God in like cases: the Churches are in no lesse distresse now, then at that time, and in some congregations the ministers are so oppressed, that publikely they dare not, in others so corrupted, that they will not pray for the pro­sperity of Jerusalem: Now truly it were a disconsolate thing, for any one of Gods servants to say, during all these streights, I never joyned with any of Gods children in the pouring out of my prayer in the behalfe of his Church: neither can I see how this can pos­sibly be prevented, but by the former meanes; to which adde the councell of St. Paul, speaking to themselves, in Psalmes, and hymnes, and Spirituall songs, making melody in their hearts unto the Lord, Eph. 5. 19.

Secondly, they may exercise the gifts of wisdom, knowledge, and understanding in the wayes of the Lord; comforting, strengthen­ing, and incouraging each other with the same consolations, and promises, which by the benefit of the publicke Ministry, they have received from the word: thus in time of distresse the Pro­phet Malachi tels us, that they that feared the Lord, spake often one to another, and the Lord hearkned and heard, &c. Chap. 3. 16. comforting (as it appeares) one another in the promises of God, made unto his Church, against the flourishing of the wicked, and overflowing of ungodlinesse, the persecution of Tyrants, and im­purity of transgressors.

Thirdly, they may make use of the tongue of the learned (if gi­ven unto them) to speake a word in season to him that is weary, Isa. 50. 4. for being commanded to confesse their faults one to another, James 5. 16. they have power also to apply to them that are peni­tent, the promises of mercy: We should never be commanded to open our wounds, to them who have no balme, to powre into them: he shall have cold comfort, who seekes for Councell from a dumbe man, so that in this, & the like cases, they may apply unto, and instruct one another in the word of God, doing it as a chari­table duty, and not as out of necessary function, even as Aquila, and Priscilla, expounded unto Apollos the word of God more per­fectly [Page 15] then he knew it before, Act. 18. 23. in summe, and not to in­large this discourse with any more particulars, the people of God are allowed all quiet, and peaceable meanes, whereby they may help each other forward, in the knowledge of godlinesse, and the way towards heaven; now for the close of this discourse, I will re­move some objections, that I have heard godly men, and men not unlearned lay against it, out of a zeale not unlike that of Joshua, for Moses sake, the constitute Pastors sake, to whom, though I might briefly answer, with Moses, I would to God all the Lords people were prophets; I heartily wish that every one of them, had such a plentifull measure of spirituall endowments, that they might be­come wise unto salvation, above many of their Teachers, in which vote, I make no doubt but every one will concurre with me, who have the least experimentall knowledge, what a burthen upon the shoulders, what a griefe unto the soule of a Minister, knowing, and desiring to discharge his duty, is an ignorant congregation, of which, thanks to our Prelates, Pluralists, non-Residents, Homilies, Service-Book, and Ceremonies, we have too toomany in this King­dom, the many also of our ministers in this Church, taking for their directory, the laws and penalties of men, informing what they should not do, if they would avoid their panishment, and not the precepts of God, what they should as their duty do, if they meant to please him, and knowing there was no Stature, whereon they might be sued, for (pardon the expression) the dilapidation of soules, so their owne houses were ceiled, they cared not at all though the Church of God lay wast: I say, though I might thus answer, with opening my desire for the increasing of knowledge among the people; of which, I take this to be an effectuall means, yet I will give briefe answers, to the severall objections.

Then this seemes to favour an allowance of licentious Con­venticles, 1. Object. which in all▪ laces, the Lawes have condemned, learned men in all ages have abhorted, as the seminaries of faction and schisme in the Church of God.

That (under correction) I conceive, Answ. that the Law layeth hold of none, as peccant in such a kinde, but onely those, who have pre­declared themselves to be opposers of the worship of God, in the publique Assemblies of that Church wherein they live: Now the patronage of any such, I before re [...]cted; neither doe I conceive, [Page 52] that they ought at all to be allowed the benefit of private meet­ings, who wilfully abstaine from the publique Congregations, so long as the true worship of God is held forth in them: Yea, how averse I have ever beene, from that kinde of confused licentious­nesse in any Church, I have somewhile since declared, in an An­swer (drawne up for my owne, and some private friends satisfa­ctions) to the arguments of the Remonstrants, in their Apologie, and replies to Vedelius, with other Treatises, for such a liberty of prophecying, as they terme it. If then the Law account onely such assemblies to be conventicles, wherein the assemblers con­temne and despise the service of God in publique, I have not spo­ken one word in favour of them: and for that Canon which was mounted against them, whether intentionally, in the first institution of it, it was moulded, and framed against Anapabtists, or no, I cannot tell? but this I am sure, that in the discharge of it, it did execution oftentimes, upon such as had Christs precept and pro­mise, to warrant their assembling, Mat. 18. 19, 20. Not to con­tend about words, would to God that which is good, might not be persecuted into odious appellations, and called evill, when it is otherwise; so to oppose it to the tyrannicall oppression, of the ene­mies of the Gospell: The thing it selfe, rightly understood, can scarce be condemned of any, who envies not the salvation of soules. They that would banish the Gospell from our houses, would not much care, if it were gone from our hearts; from our houses I say, for it is all one whether these duties be performed in one family, or a collection of more; some one is bigger then ten other; shall their assembling to performe what is lawfull for that one, be condemned for a Conventicle? Where is the law for that? or what is there in all this more then God required of his ancient people, as I shewed before?

Or must a master of a family, cease praying in his family, and instructing his children, and servants in the wayes of the Lord, for feare of being counted a Preacher in a Tub? things were scarcely carried with an equall hand, for the Kingdom of Christ, when or­ders came forth on the one side, to give liberty to the profane mul­titude to assemble themselves at heathenish sports, with bestiall ex­clamations, on the Lords own day, and on the other, to punish them, who durst gather themselves together for prayer, or the sing­ing [Page 53] of Psalmes; but I hope, through Gods blessing, we shall be for ever quit of all such Ecclesiasticall discipline, as must be ex­ercised according to the interest of idle drones, whom it concern­eth to see that there be none to try or examine their doctrine, or of superstitious innovators, who desire to obtrude their fancies, upon the unwary people; whence comes it that we have such an innu­merable multitude of ignorant stupid soules, unacquainted with the very principles of Religion? but from the discountenancing of these means of increasing knowledge; by men who would not labour todo it themselves; oh that we could see the many swearers, and drunkards, & Sabbath-breakers, &c. in this nation, guilty one­ly of this crime; would the Kingdom were so happy, the Church so holy!

Men are apt, 2. Object. to pride themselves in their gifts, and flatter them­selves in their performances, so that let them approch as nigh as the Tabernacle, and you shall quickly have them encroaching upon the Priests office also, and by an over-weening of their own indea­vours, create themselues Pastors in seperate congregations.

It cannot be, Answer. but offences will come, so long as there is malice in Satan, and corruption in men, there is no doubt, but there is danger of some such thing: but hereof the liberty mentioned is not the cause, but an accidentall occasion onely, no way blameable, gifts must not be condemned, because they may be abused, God-fearing-men will remember Korah, knowing (as one sayes well) that Vzzah had better ventured the falling then the fingring of the Arke, they that truely love their soules, will not suffer themselves to be carried away by selfe-conceit, so farre as to help overthrow the very constitution of any Church by confusion, or the flourishing of it by ignorance, both which, would certainly follow such courses; knowledge if alone puffeth up, but joyned to charity it edifieth.

But may not this be a meanes for men to vent and broach their owne private fancies unto others? 3. Object. to foment and cherish errors in one another? to give false interpretations of the word, there be­ing no way to prevent it?

For interpreting of the word, Answer I speake not, but applying of it being rightly interpreted; and for the rest, would to God the complaints were not true, of those things that have for divers [Page 54] yeares in this Church beene done publickly, and outwardly accor­ding to order: but that no inconvenience arise from hence, the care rests on them, to whom the dispensation of the word is com­mitted, whose sedulous indeavour, to reprove and convince all un­sound doctrine, not agreeing to the forme of wholesome words, is the soveraigne and onely remedy to cure, or meanes to prevent this evill. For the close of all, we may observe, that those who are most offended, and afraid, lest others should encroach upon their callings, are for the most part such, as have almost deserted it themselves, neglecting their owne imployment, when they are the busiest of mortals, in things of this world. To conclude then, for what I have delivered in this particular, I conceive that I have the judgement and practise of the whole Church of Scotland, (agree­able to the word of God) for my warrant; witnesse that Act of their Assembly at Edinburgh, An. 1641. wherewith the learned Ruthersurd concludes his Defence of their Discipline, with whose words I will shut up this Discourse; Our Assembly also, comman­deth goldy conference at all occasionall meetings, or as Gods pro­vidence shall dispose, as the word of God commandeth, providing none invade the Pastors office, to preach the word, who are not cal­led thereunto by God and his Church.