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If God were angry with those in the time of the Law that did usurp the Priests Office,* 1.1 then he (being JEHOVAH, the same for ever) wil be angry with those in the time of the Gospel that do usurp the Mi∣nisters Office?
But God was angry with those in the time of the Law that did usurpe the Priests Office:
Ergo, He wil be angry with those in the Gospel that do usurp the Mi∣nisters Office.
The Major is cleare from the Immutability of Gods nature, Heb. 13. 8 He is the same yesterday, &c. Look what sin he hated formerly, the same he hates still.
The Minor I proved by Induction thus:
1.* 1.2 The Lord was angry with Vzzah, and smote him dead for med∣ling with the Arke, which none might touch but the Priests, Numb. 4. 15.
Vzzah's intention was good, (viz.) to stay the Arke from falling; for the Oxen stumbled and shook it: Vzzah layes hold on it, for feare it should have fallen. (He had better have ventured the Falling, then the Fingering of the Arke.) For this, the Lord strikes him dead in the place. A notable example of Gods displeasure against those that transgresse the bounds of their Callings.* 1.3 As our Saviour saith to Apostates, Remember Lots Wife: so I say to all usurpers and intruders into the Ministers Office, Remember, Oh remember Vzzah! His rashnesse was his ruine; and and his presumption (though 'tis conceived he might be a good man, and did not intend any ill, yet) in usurping the Priefts office, 'twas his death: for, to make an action Morally good, these Circumstances must be observed: Rectus, Recta, Rectè.
1 The person must be Rectus, truly Godly.
2 He must doe Recta, such acts as be agreeable to the Rule.
3 He must doe them Rectè, in a right manner: and here Vzzah, with our Gifted Brethren, fail.
That of the Schoolmen holds here. Quod intrinsiè & ex natura su•• malum est, nunquam bene fieri potest, etiamsi fit ob bonum finem, ut furari, mentiri. Requia circumstantie extrin••icae & accidentales non mutant in∣trinsicam rei naturam & essentiam.
The Lord smote Vzziah the King with a Leprosie, for presuming to burne Incense in the Temple,* 1.4 which belonged to the Priests, and was their Office.
3. But most remarkable is Gods hand on Korah, Dathan, and A∣biram,* 1.5 Numb. 16. 3. to 39. who thrust themselves into the Priests Office, and would offer Incense themselves, and that upon this ground, because all the Congregation was holy: ver. 3. Yee take too much upon you, seeing all the Congregation are holy, every one of them, &c. and therefore they may approach unto God, and offer their sacrifices themselves: and just like many amongst us, that cry up the Saints; The people are holy, and the Lord is amongst them; and therefore,
why may not they preach as wel as these black-coats? &c.
But remember the end of these men, who thought to Level both Ma∣gistracy and Ministery, v. 10. 13. and cryed down Moses and Aaron; the Lord shewed a dreadful Judgement on them and their consorts; Why? ver. 40. To be a memorial to the Children of Israel,* 1.6 that no stranger, which is not of the seed of Aaron, come neer to offer incense before the Lord, that be be not as Korah and his company. 'Tis dangerous for men to preach with∣out a Call; and 'tis dangerous for people to heare such: by so doing, you give a tacite and interpretive approbation of their exorbitancies, and so make your selves accessary to their sin. Not onley Korah, but his com∣panions perish with him: the earth it selfe, as not able, or not willing to beare so great an evil, (as this rent, division, and separation was) cleaves a sunder, (one division punished with another) and swallowes up some of the authours of it; fire from Heaven consuming the residue. Never such a Judgement doe we read of in all the Scriptures executed upon any sinne, as this. 'Tis the observation of a Pious and judicious Di∣vine of our age, in an excellent Tract against Separation, That private persons may become accessary not only by yeelding Maintenance or Coun∣tenance; but even by affording their presence, in an ordinary and con∣stant way, at such meetings, where by the open profession and practise of Separation, there is a flag of defiance held forth to the rest of the Churches.
I come now to the Answer which the Gifted Brethren (as they call themselves) gave to this Argument.
First, I called for the Naylor, a publike preacher, with whom I had an open Challenge before a ful Congregation, to dispute and defend what I had delivered against private Persons publike Preaching. I mention this the rather, that the world way see I take no pleasure in disputes of this Nature; but was constrained to defend the truth I taught.) But not a word of answer could I get from the Naylor, with all my Hammering; (hic nec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quidem ad rem;) he was even as dumbe and deafe as a door nayle: So we left him to his Anvile, as being fitter for that then the Pulpit.
But they had gained an Achilles, T. P. and he, as soon as ever he heard of a Syllogism, cries out, No Syllogisms, we no Logick.
I Replyed, that Logick was nothing but Reason brought into Method and Form, and therefore he could not with Reason deny it.
At last, after a many dark speeches, andm 1.7 cloudy words, little or no∣thing
to the purpose, (as the man that was shearing his Hoggs, com∣plained, there was a great Cry, but a little Wool) he granted this First Argument, and acknowledged its truth. Then I proceed to a Second.
If none may preach but such as are sent,* 1.8 then every Gifted Brother may not preach.
But none may preach but such as are sent:
Ergo, every Gifted Brother may not preach.
The Minor was denyed: Men might preach, though they were not sent.
I proved the contrary,* 1.9 from Rom. 10. 15. How shall they preach, ex∣cept they be sent? The Interrogation is a strong Negation: q. d. They cannot preach authoritatively, without a Mission and Commission from God. Well they may preach as Usurpers, but not as God's Ambassa∣dours. Hence the Lord so often reproves them for Impostors and False Prophets, that preach without authority and sending, Ier. 14. 14. and 23. 21. and 27. 15. I have not sent these Prophets, yet they run; I have not spoken to them, yet they prophesied. So that he is not onely a False Prophet that teacheth Lyes, but he also that teacheth without a Com∣mission or Calling, (as a judicious Divine wel observes) sive vera prae∣dicet, sive falsa; whether he preach true or false.* 1.10 The Question is not in) what he teacheth, but by what warrant: it's no asking what they teach, since they have no Calling to teach. Faith commeth by hear∣ing a sent Preacher, and not an Intruder: and therefore Isaiah (Chap. 6. 8.) wil not stirre til God give him a Commission, and bid him Goe. Paul doth not preach til Christ bid him Arise and Goe, Act. 9.* 1.11 The Fa∣ther thrusts forth Labourers Matth. 9. 38. The Son gives Pastors and Teachers, Eph. 4 11. and, the Holy Ghost makes them Over-seers, Act. 13. 3, 4. and 20. 28.
Great is the presumption of those who are self-called, and make them∣selves preachers: those are bolder theno 1.12 the Priests and Prophets in the Old Testament, or Christ and his Apostles in the New Testament; who never preached til they were sent.
This Mission implies three things. 1. Election by the Church, 2. Probation and Examination by the Presbytery, (for, the spirit of the Prophets is subject to the Prophets) whether sound in Do∣ctrine, of godly Life, and apt to teach, 1 Tim. 3. 2, 3, 10. 3. A
Separation by Ordination of the Presbytery, when by the Word, and Prayer, and Imposition of hands, he hath power given him to preach the Word, and administer the Sacraments, Acts 13. 1, 2. and 14. 23. 1 Tim. 4. 14. Tit. 1. 5. So that a Divine Call or Mission to preach, must pre∣cede Preaching: for none can preach savingly, with a good conscience, and hope of success, unlesse Divinely sent and called.
Object. There is one great Objection lieth against this Truth, viz. That Gifting is Sending: all gifted persons are sent, Gifts being the seale of Mission. Preaching is not so much an act of Office, as of Gifts. Gifts, and Talents carry with them Letters Patents of Commission to trade with them, &c.
Answ. Gifts are one thing, and Sending is another: there are thousands* 1.13 in the Kingdome which are gifted; yet may not, dare not Preach; Prach∣ing being a formal act of Pastors who are sent, Rom. 10. 14, 15. None may preach (though singularly gifted) in a constituted Church without authoritative sending. Barnabas and Saul had singular gifts, yet must be ordained notwithstanding, Acts 13. 1, 2.
And if bare Gifts be a sufficient Call, it must of necessity follow, that all that have gifts are called to preach: then gifted Boyes must preach; as the little Gifted Boy now at Stafford preacheth Re∣demption against the baptizing of Infants, &c. for now they begin to boast, that out of the mouthes of babes and sucklings their foes shall be con∣founded. 2. Then gifted women,* 1.14 who have better gifts then many of these Preachers, must also preach (as some of them hold andp 1.15 pra∣ctise) though the Apostle permit not a woman to speake in the Church, but to keep silence.
There is one place which fully cleares this scruple,* 1.16 Matth. 10. 1. 5. where Christ distinguisheth Gifting of men, from Authoritative Send∣ing. Vers. 1. he gifts them; Vers. 5. he sends them, and gives them their Commission, Goe. We may not confound what the Word distin∣guisheth.
Briefly, there are two things that must concur to the making of a Minister.
First, Gifts, abilities, and qualifications both of Life and Learning, fit for so high and holy a Calling: and these consist of many branches, as a learned Divine of our age wel observes.* 1.17 Opus est hic intellectu tam verborum quàm rerum; opus est judicio, quod abstrusa eruat
••bscura illustret, ambigua distinguat, diversa conferat, hyperbata (si tulerit occasio) disponat, & reponat ordinatâ serie.* 1.18 Requiritur demum me∣moria & lingua, jugi excitata praxi ut praecepta retineantur, & efferantur in bonum publicum. Ista perficiunt constant lectio, penetrans meditatio, fida & tempestiva collatio.* 1.19
Thus you see there are more Gifts required in a Minister then the world dreames of;* 1.20 as Arts, Sciences; Latine, Greek, Hebrew; Reading, Me∣ditation, Conference, utterance, Memory, &c. besides Temperance, Humi∣lity, Piety, Gravity, Mortification, Self-denyall in many lawful liberties which others may take &c.
Secondly, He must have power andq 1.21 authority given him from the Presbytery to exercise those Gifts: he must not run before he is sent, but must have an Outward Call as well as an Inward, 1 Tim. 4. 14. Christ himselfe was sent, and he sent his disciples Iohn 20. 21, 22, 23. As my Fath••r hath sent mee, so send I you. These mysteries must be committed onely to faithful men, who are able to teach others, 2 Tim. 2. 2. they must be Scribes instructed for the Kingdome of God, &c. Matthew 13. 52.* 1.22 Else, as one wel observes, In tam praeposterâ dis∣ciplinae ruinâ tot essent sensus, quot capita, tot dissensus, quot sensus, & plures procul dubiò Praedicantes loquacissimi,* 1.23 quàm Auditores humanis∣simi.
All Preachers are sent either by God, or by the Devil: they that can∣not prove their Cal from God, may know who sends them.r 1.24 Tertul∣lian shal tel them, What is not of God comes from the Devill. I shall conclude this point with the words of as 1.25 Reverend and Learned man. It hath been generally received in the Church, that both Mat∣ter and Forme, Mission and Vision, Gifts and Calling, must concur to the constitution of him who exercises a publick Ministery. For even our Lord Jesus Christ, in whom all fulnesse dwels, glorified not himselfe to be made a High-Priest, but wast 1.26 called of God as Aaron was, Heb. 5. 45. And the rule is there given, that no man takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ho∣nour or office to himselfe, whatsoever be his parts or abilities. And the Apostle saith not. How shall they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publickly preach the Word. without gifts and abilities? but, except they be sent, Rom. 10. 15. It must not be denyed, but that every member in the body hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his proper office, Rom. 12. 4, 5. whereby it may contribute to the good and edification of the whole. The Word of God that dwells in any, ought to diffuse it selfe for the benefit of others, in their families, re∣lations,
and conversations. The talent which God hath given to every one, is to be put forth to use. The Samaritane-woman may call out her neighbours to Christ, and the Shepheards may spread abroad what they have heard of him, though they be but shepheards, and neither Priests nor Levites;* 1.27 but every star in his owne Orb or Sphere. Diversa est ra∣tio membri & instrumenti publicì; there's a difference between a pri∣vate member of the Church, and a publike instrument: For all the Free∣men of this City or Corporation are not Aldermen: and the edification of the body by Ministers, and by membership, are plainely distinguisht, Ephes. 4. 11. & 16.
If every Phaeton that thinkes himself able,* 1.28 may drive the Chariot of the Sun, no wonder if the world be set on fire. I should not doubt to say, that as in some cases, Omnis homo miles; against a sudden assaulter or invader, every man is a souldier: so, as the case may be, Omnis Christia∣nus Evangelista; every Christian is an Evangelist;* 1.29 as Edesius and Fru∣mentius publisht the Gospel to the Indies, and the woman to the Iberi∣ans;* 1.30 as the Ecclesiastical History reporteth, &c. Thus he.
'Tis for Wolves and false Prophets to be self-called, and to come of their owne accord: True Prophets are alwayes sent; as Moses, Isaiah, Amos, the Levites, Christ and his Apostles, &c. but false onest 1.31 Come; they are not Sent.
But what said the Gifted Brother to this Argument? Altum silenti∣um! not a word; the brightnesse of this truth shone so strongly in his face, that he was fain to Face about, and desire of theu 1.32 Reverend Mo∣derator, that he might first urge his own Arguments, and I should have liberty to urge mine after; which being granted him, è postico discedit, having finish'd his own Arguments, he never staid to heare mine, but left his followers (of which we had more then a good many) to shift for themselves, &c.
Goliah being non-plust, vanquisht and fled, I set upon the multitude, and with this following Argument Routed them all.
If all that have gifts may preach, then all that have gifts may Baptize.
But all that have gifts (say you) may Preach:
Ergo, All that have gifts may Baptize.
Here the gifted Brethren (for I know not what else to call them: should I call them Lay-preachers, it may be twould be offensive:) de∣nied the sequel of the major: For though private persons might preach
as gifted men, yet none might Baptize but Officers. And herein they a∣gree with Mr. Robinson and the Independents, who confesse, that none may Baptize but men in Office.
To this I replyed thus,
What Christ hath joyned together none may separate.
But Christ hath joyned Preaching and Baptizing:* 1.33
Therefore none may separate them.
He that hath the power of Preaching, to him Christ hath given the power of Baptizing.
Q. But where say they, do you prove this?
A. I answer, Matth. 28. 19. Go, Preach and Baptize, where, that Christ speakes not onely to the Apostles,* 1.34 but also to all ordinary Pastors, their successors, is clear, verse 30. Lo, I am with you, &c. He speaks it to such Officers as were to remaine in the Church to the end of the world.
Here I called againe for an answer; but the gifted Brethren wanted the gift: They were like men in a Net; they could neither go forward nor backward, but like Cuckowes they still sung one and the same song, viz. Though they might Preach as gifted Brethren, yet none but men in Office might Baptize.
I Replyed, If they had power to do the one, they had power to do the other; which I proved thus.
Those that have power to do the greater work, have power to do the lesse. Preaching is the great work, and Baptizing the lesse. Here the Apostle prefers Preaching before Baptism,* 1.35 1 Cor. 1. 17. Christ sent me not to Bap∣tize, but to preach the Gospell, (i. e.) comparatively; not so much to Bap∣tize, as to Preach.
Now if none may Baptize without a Cal, then, à fortiori, it concludes more strongly that none may Preach without a Cal: If I may not do the lesse without a Cal, surely I may not do the greater uncalled.
2 See whasw 1.36 absurdities follow this absurd Tenent: For, if men may Preach without a Call, then they may Baptize without a Call; and if they may Baptize, they may deliver the Lords Supper, and Church cen∣sures, &c.
Then gifted Boyes, and gifted Women, and gifted Midwives, may Preach and Baptize; and if all gifted persons be sent, it will necessarily follow.
I proceed now to those Arguments which I could not prosecute in publike for want of time, and by reason ofx 1.37 Tumult.
If no Priest or Prophet might offer Sacrifice under the Law without a Call, then (à foriori) none may preach the Word, or deliver the Sacrament under the Gospel without a Call.
But no man might offer Sacrifice under the Law without a Call: Ergo.
That no man might offer Sacrifice under the Law but a Priest, and one in Office,* 1.39 is cleare, Exod. 28 1. Numb. 18. 22, 23. the Levites, not the Children of Israel, must doe the service of the Tabernacle. And 2 Chron. 23. 13. for a man not in office to have offered Sacrifice, had been death. God is the same stil, and hates presumption now, as much as ever: and though he punish not with such visible external judgements as he did under the Law, as stoning &c. yet he punisheth with spiritual judgements, which are sorer; as Pride, Self-confidence, Apostacie, strong delusions, the stone in the heart, &c.
2. Preaching is as great a work, if not a greater, then Sacrificing; and the Sacraments of the New Testament, more excellent then the Sacri∣fices of the Old: hence (y 1.40 Matth. 11. 11. Christ prefers the least Mini∣ster of the Gospel before Iohn, because he preach'd Christ more fully, more clearly then he did. And if neither Christ nor Aaron,* 1.41 (who were so richly gifted) would take upon them the Priesthood without a Call, Heb. 5. 4, 5. No man taketh this honour to himselfe, but he that is called of God, as Aaron was: so Christ glorified not himselfe to be made an High-Priest, but his Father cals him; he did not call himselfe: How great then is the rashnesse and presumption of those who fraud ulently and violently assume this Office to themselves, without an ordinary Call! It's a note of a False Prophet, and a Wolfe, he comes without a Call, Acts 20. 29. Many creep into the Ministery at some window or back-doore, like a thief; as Iude (vers. 4.) complaines of some that were (z 1.42) crept in amongst them: and 2 Tim. 3. 6. Of this sort are they that CREEP into houses, and lead captive silly women, &c. We have many Sects now abroad, Ranters, Seekers, Shakers, Quakers, and now Creepers, such as creep into Pulpits, and creep to Conventicles, deceiving others, and being deceived themselves. From such turne away.a 1.43 A true Minister preacheth in God's Name, by vertue of a Call from God: he dares not teach without it. Hence Paul, to shew the truth of his Apo∣stleship,
and that he was no Impostor, oft mentioneth his Call, Gal. 1. 1. Col. 1. 23, 25.
There are many Reasons to convince men of the necessity of a Call to this sacred Function.
1. Reas. Without it, all their Preaching and Baptizing is a meere Nullity:* 1.44 As a man that usurpes the office of an Ambassadour without the Princes Commission, (though haply he may deliver his minde better then a reall Ambassadour, yet) he declares but his owne fancies, and not the Princes minde; and so not only loseth his labour, but also endangereth his neck for his presumption. He cannot speake as from God, because he hath no Call or Authority from him so to doe.
2. He can expect no Successe, because he is not in Gods way: God wil be found of us onely in his owne way, and there he wil protect us, Psal. 91.* 1.45 Such as have a Call from God, may expect his blessing, as∣s••stance, and deliverance: and this sweetens all our sufferings.* 1.46 That we are in Gods way. The knowledge of a Call to a worke, wil help a man thorow the difficulties of the work, (as ab 1.47 sweet Divine observes:) to such that text is ful of encouragement, Isa. 42. 6. I the Lord have cal∣led thee in righteousnesse. What followes? I will hold thy hand, and will keep thee, &c.
3 People cannot heare such a one with comfort and profit if they be not perswaded that God hath sent him, Rom. 10. 14. Such as chuse and call themselves, labour in vaine, because they have no promise of a bles∣sang from God: He may justly say to them, Let him that sent you, pro∣tect you; let him that called you, blesse your labours. To this agrees that of the learned Bucan.* 1.48 A Call (saith he) to the Ministery is very necessa∣ry, 1. In respect of Gods glory; 2. The honour of the Ministery: 3. for the peace and comfort of the conscience of the Ministers them∣selves: 4. That the people may know they have lawful Ministers, and so may obey their Ministery, &c.
4 God wil have all things done according to that Rule and Order which himselfe hath prescribed. Now Gods Method and Order is this: 1. To call and separate men for the Ministery. 2. And then Preach. The principal Call is from God; the manifestation and declaration of it is from the Church: and such are said to be made by the Holy Ghost, though men ordaine them, Acts 20. 28. and if upon trial they approve of thee, and bid thee Go, tis as effectual a Call, as if God from heaven should call thee.* 1.49 As one of your owne sayes of the Ministery, He that pretends to be taught without the Word, is not taught of God, but of the Devil: So he that pretends he is called of God, without and against
the Rule of the Word, is not called of God, but of the Devil. True, many in our dayes boast of the Spirit; it moves them, it cals them, Iude 19. You have two notes of such as have not the Spirit: They are, 1. Separa∣tists,* 1.50 dividing and separating themselves from the true Church of Christ, renouncing their Communion, forsaking their Assemblies like Apostates, and so cast off publick Ordinances.
2 Sensualists, following the dictates of corrupt nature and carnal reason, forsaking their Callings, and giving themselves up to idlenesse, ease, and carnal delights, &c. These have not the Spirit, unlesse it be the spirit of delusion.
From the Absurdities which would follow, if this were once granted; though I should be loath to dispute with these men from such a Topick: for they are men of large swallows, and surpasse the man I have read of, Qui toto devorato Bove defecit; in cauda; who having swallowed an Ox: could not get down the tail: but these men wil swallow head, horns, and tail, skin and bones, and yet make no bones on't. Arminianism, Socinia∣nism, Anabaptism, &c. all goes down be it never so rotten. Yet I shal take a little pains (if it may be) to convince them.
1 Absurdity. If bare gifts be a sufficient Call to an Office,* 1.52 this would confound all Callings and Societies. For then Samuel, who had a Physical and natural power to kil Agag, had a sufficient call to au∣thorize him to kil him. Then an ability to discharge the Office of the high Priest in a man of the Tribe of Iudah, were a good Call for one so gifted to thrust himselfe into Aarons chair, which God tyed only to Levies Tribe.
Then every Souldier that hath a Commanders gift, may be a Com∣mander, and a General without a Call.* 1.53 Then he that hath gifts for Magistracy, may be a Magistrate, and execute justice on malefactors with∣out a Call. Then a Lawyer having a Judges gift, may step up into the Judges feat, and sentence men without a Call. And he that hath gifts to be a Parliament-man, may be a Parliament-man without a Call, &c. Et sic in infinitum. Then farewel Magistrates, Ministers, Judges, Parliaments, &c. If every man may execute these Offices without a Call, what need we any of them? Austin writing upon Iohn, tels a story of a certaine man that was of an opinion, that the Devil did make the Fly, and not God; saith one to him, If the Devil made Flyes, then the Devil made Worms, and God did not make them; for they are living creatures as wel as Worms. True, said he, the Devil did make Worms.
But, said the other, If the Devil did make Worms, then he made Birds, Beasts, Man. He granted all. Thus, saith Austin, by denying God in the Fly, he came to deny God in Man, and to deny the whole Creation.
2 Then every Gifted Boy, and every Gifted Woman, should be Preachers.
3 Then all that have Gifts to Baptize, and deliver the Lords Supper, may Baptize and deliver the Lords Supper.
4 This would open a flood-gate to all Errors, Heresies, and Blasphe∣mies: For in the Scriptures are many things ••ard to be understood, which many wrest (for want of judgement) to their owne destruction. We have had woful experience of this, since Artificers, Souldiers, Wo∣men, &c. have turned Preachers. I never heard but one of this New Tribe of Gad, and that was a Souldier, Lieutenant Phelps (as I re∣member he call'd himselfe) a Dipper, &c. (for I never yet knew the man that had but one Error.) His Sermon was as ful of errors, as a Dogge is ful of Fleas: Universal Redemption, Free-wil, Dipping, against Baptizing, &c.
5 Then all vain-glorious Hypocrites (who think they have gifts be∣yond all others) would turne Preachers: the emptiest barrels make the lowdest sound, the worst metal the greatest noise, and the lightest ears of Corn hold their heads highest.
6 Then the Church, which is Christs mystical Body, would be mon∣struous, all Eye, all Ear, all Head: contrary to that of the Apostle, who tels us the Church is not one member but many, 1 Cor. 12. 14. 15. &c. And v. 28, 29. Christ hath set some (not all) in the Church Apostles. And then asketh the Question, Are all Apostles? Are all Prephets? &c. The Interrogation is a strong Negation.
7 If this be tolerated, it wil make both Ministers and Ministery contemptible, both the Preaching and the Preachers vile. 'Twas Ierobo∣ams sin▪ 1 King. 13. 33. He made of the lowest of the people Priests of the High-places: whosoever would, be consecrated him, and ••e became a Priest. But marke what followes, v. 34. This thing became sinne to the house of Jeroboam, even to destroy it, and cut it off from the face of the earth.
The toleration of such Irregularities, is not so smal an Errour as some imagine.
Every Preacher must be able (in some good measure above ordinary Christians) not only to divide the Word aright, (2 Tim. 12. 15)
soundly to interpret and give the true sence and meaning, applying* 1.54 the same to edification:* 1.55 But he must be able also to convince gain∣sayers,* 1.56 as Tit. 1. 9.
But every Gifted Tradesman, Naylor, Taylor, &c. is not able to di∣vide the Word aright, nor to convince a learned adversary and gain∣sayer:
Ergo,
The Major is clear of it selfe.
The Minor I prove thus:
Those that want learning both Humaine and Divine, cannot be sound Interpreters, nor solid Disputants.
But most of our Gifted Artificers want Learning both Humaine and Divine:
Ergo.
Obj. We have the Translations (say they) and by them we can help our selves.
A. Translations are excellent helpes;c 1.57 yet in regard of the Emphasis and fulnesse of the Original, we may say as the Queen of S••eba did to So∣lomon, That which shee heard was nothing to the glory which she saw. Then came in errour and superstition, when it was Heresie, or atleast sus∣pition of it, to understand the Greeke and Hebrew. What miserable wrackings and rentings of Texts have come into the world, through ig∣norance and want of understanding the Languages, not onely in the lat∣ter, but especially in former times, is fully declared by thatd 1.58 Learned Casuist. I shall only adde the Fryar that would prove God made ten Worlds, from the words of Christ, Annon decem facti sunt mundi? and he that would prove that Melchizedecke offered Salt with Bread, be∣cause he read in the Text, Rex Salem, (i. e.) King of Peace, were Sir Iohn Lack-Latines.
I would willingly know of such as contemne humaine Learning and the Languages, how they would expound and reconcile differences in these following Texts, without Learning.
1 How wil you interpret that place, Iob 1. 5. It may be my Sons have sinned, and blessed God? So 'tis in the Original;* 1.59 Benedixerint, non ma∣ledixerint.
A. Here's neede of Rhetoricke; this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Euphemismus; when we put a good name on a bad thing. (So 1 King. 21. 10.) The Scripture in loathing a vice, omits its name, and sets down the contrary vertue.
2. 1 Cor. 11. 25. Hic calix est sanguis; This cup is my blood. The Cup is not Christs Blood.
A. Calix. i. e. vinum in calice; continens, pro re contetâ. Met. subj.
3. When there is difference in Translations;* 1.60 as Eph. 5. 16. the Geneva reads Redeeming the season; ours, Redeeming the time. Which of these is most genuine?
A. The former; because the word in the Original is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opportunitas temporis, not spatium temporis.
So Eph. 4. 32. The Popish Translation reads it, H••c est magnum Sacra∣mentum; but ours, This is a great Mystery. Which is the truest? Ours, be∣cause it agrees with the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
The Socinians deny the Deity of the Holy Ghost, and that up on this ground, Because he is called the gift of God.
He that is the gift of God, is not God. But the Holy Ghost is the gift of God. Luk. 11. 13.A. Here is need of Rhetorick.* 1.61 The Spirit is oft in Scripture put for the gifts of the Spirit;* 1.62 Meton-effici.* 1.63 So 1 Thess: 5. 19. Quench not the Spirit; i. e. the gifts of the spirit. Faith, Hope, Love. Hence, what Luke calls the Spirit; Matth. 7. 11. cals good things.
Thus we see how needfull Arts and Languages bee. Hence the holy Ghost commends Learning in the Saints:* 1.64 Moses was learned in all the wisdome of the Egyptians, and was mighty both in word and deed, Acts 7. 22. Daniel and his companions had skill in all learning and wisdom, Dan. 1. 4, 17. Apollos was eloquent, and mighty in the Scriptures. Paul could speake Languages more then they all; and oft makes use of his Humaine Learning: He cites Epimenides the Poet to convince the Cretians, Titus 1. 12. and Aratus, Acts 17. 28. Menander, 1 Cor. 15. 33. and u∣seth Syriack and Hebrew termes, as Abba, &c. Hence wee read in Scriptures of the Schooles of the Prophets, and Colledges erected, where the Sonnes of the Prophets were trained up in Learning,* 1.65 and stu∣died the Lawes of God, that they might be fitted to teach others; as at Naioth, 1 Sam. 18. 19, 20. Iericho and Bethel, Schools of the Prophets, 2 King. 2. 3, 5.
How shall a man bee able to preserve the Truth in its purity,* 1.66 against Heretickes, without Learning? How shall a man bee able to Analize and open many obscure phrases in Scripture, without Logick, Rhetorick, Tongues? &c. as ae 1.67 Reverend Divine, in an excellent Tract, doth fully declare.
Great is the pride and wantonnesse of this age, to tread all that Learn∣ing
under foot,* 1.68 without which the knowledge of the Scripture is not to be had, upon humane endeavours: to undervalue the abilities of a lear∣ned age, in comparison of the boldnesse of Mechanick persons, in spen∣ding the mouth without sense underneath▪ seemeth to be the wantonnesse of this time, for after ages to admire: But for private persons against publicke Order, and the Unity of the Church▪ to cal Assemblies, and to exercise their pretended abilities in such Assemblies as publike Or∣der forbids,* 1.69 is neither more nor lesse then Schisme. Let them that do it advise at whose door the sin of that Schism lyeth; as a learned man com∣plaines.
Obj. We see many private Christians of eminent parts called to the Mi∣nistery that want the Languages, yet do much good in their places.
Ans. Many private Christians that are called to publick service, by pains and industry have gained the Languages, and some insight into the Arts, &c. and those that want them, lament their defect (they do not contemn them as needlesse and uselesse, but) would give much for the attaining of them; and they reverence such as have them.
True, a man may be a Minister, and yet want these; but he's a defective and lame one: a man is a Man, though he have but one leg, or one arm; but he is not so compleat a man as he that hath two: and when he comes to wre∣stle with an adversary, he finds his wants, &c.
To conclude, Arts, and Sciences are requisite for a Divine,* 1.70 non necessitate absolutâ, as if a man could attain no knowledge in Divinity without them; sed necessitate expedientiae, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scite Aquinas, Theologia non accipit sua principia ab aliis scientiis, tanquam â superioribus; sed utimur illis tan∣quam inferioribus & ancillis.
A man must have some warrant from the Word, to assure him of a Cal, before he can do it in faith. Hence Christ refuseth to divide the inheri∣tance, Luk. 12. 14. Who made me a judge? q. d. 'I is not within the com∣passe of my Calling.
Now what Command or Cal our gifted Brethren have to Preach, I shal examine in the Answers to their Objections.
If none may Preach but such as be ordained, then every gifted person may not preach.
But none may preach but such as be ordained,* 1.71 Tit. 1. 5. I will that thou ordain Elders,
What need Paul leave Titus in Crete to ordaine men, if every gifted brother may preach without Ordination? Men may not run and or∣daine themselves; but upon Tryal, being found sufficient and fit, must be Ordained. In a constituted Church, Ordination is alwaies necessary. The Apostles would have none to preach but Ordained men. They must be Elders in Office before they preach, as appeares. Acts 13. 23. Separate Barnabas and Saul for the worke of the Ministery. Acts 14. 23. and 15. 22. They ordained them Elders in every Church with prayer and fasting, f 1.72 1 Tim. 4. 14. and 5. 22. and 2. 22. and 1. 3. 10. And this was to continue in the persons succeeding them for ever, as appeares by the charge imposed on Timothy, 1 Tim. 6. 13, 14. It must endure till the com∣ming of Christ; which could not be in Tymothies own person, but in his successors.
If no man might be an inferiour Church-Officer or Deacon without a Call,* 1.73 and Ordination from the Church, Then (à fortiori) no man may be a Preacher and superiour Church-Officer without a Cal and Ordination.
The Antecedent is clear, from Act. 6. 2, 5, 6. Therefore the Consequent must needs be granted.
2 If in the Commonwealth none may intrude into anothers Calling, but must proceed in an orderly way, and first serve an Apprentice∣ship, Then much lesse may any intrude into the Ministers Calling; but he must first proceed in an orderly way, and be first qualified and fitted for it.
To this agrees that complaint of Hierome,* 1.74 That men are uncapable of other Arts and Sciences without a Call; onely in Divinity, every man is bold to interpret Scripture. Sola Scripturarum est ars quàm sibi vendicant. Hanc garr••l•• anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam di∣scunt, &c. The pratling old woman, the doting old man, the brab∣ling
Sophister, and the generality of men, tear the Scriptures, and presume to teach before they have learned themselves. Where he doth not con∣demne the reading of the Scripture by all sorts, but only presumptuous ignorant reading and expounding by such as taught before they had lear∣ned themselves.* 1.75 For elsewhere he commends the reading of the Scrip∣tures by Lay-men, and would have it dwel in them not only sufficiently, but abundantly. So Chrys. Hom. 9▪ in Epist. ad Coloss. Audite seculares, comparata vobis Biblia: Ye men of the world, get you Bibles. Read, but read with prayer,* 1.76 with humility, with piety, prudence, and feare. This Spiritual Word cals for a Spiritual Reader. 'Tis only a gracious heart that can discern these Mysteries.
If every man must study to be quiet, doe his owne work, and keep the bounds of his proper Calling; Then private men may not be Pulpit∣men.
But the Apostle commands, 1 Thess. 4. 11. that every mang 1.77 study to be quiet, yea, seek after quietnesse with a kinde of holy emulation, esteeming it an honour to be of a meeke, quiet, calme, contented temper, and peaceable conversation.* 1.78 But how shal they attaine this? By do∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our owne things, i. e. that which comes within the com∣passe of our general or particular Calling. Hence the Apostle condemnes such as are busie-bodies in another mans Diocesse, 1 Pet. 4. 15. Let no man suffer as a busie-body.—Tractent Fabrilia Fabri.
Let the Naylor keep to his Hammer, the Husband-man his Plough, the Taylor to his Shears, the Baker to his Kneading-trough, the Milner to his Toll, the Tanner to his Hides, and the Souldier to his Armes, &c. They must not leap from the Shop to the Pulpit, from the Army to the Ministery, from the Blue Apron to the Black Gowne, &c. But if ever men would have comfort,* 1.79 let them keep the bounds and limits of their particular Callings. God hath set every Calling its bounds, which none may passe. Superiours must govern; Inferiours Obey, and be Governed: Ministers must study and Preach; People must hear and obey, &c. As in an Army, the General appoints every man his place and station; one in the Front, another in the Reare, &c. there he must abide against the enemy; there he must live and dye: so 'tis in Humaine Societies; the great Lord General hath appointed to every man his particular Calling, and in doing it he must live and dye.
The Apostle makes this ••lear, 1 Cor. 7. 20. Let every man abide
in the same Calling wherein he was called: every man must continue and even dwel in that particular Function to which he is called. God ab∣hors Ataxy, and disorderly confounding of those Callings which he hath separated.
Q. Whether a man may change his Calling?
A. He may not lightly, or for any base end of his owne, change it: but if he can finde a clear and just Call, he may.
Q. But when hath a man a Call?
A. 1. When he is called from one Calling to another immediately by God, as Elisha from the Plow, Amos from the Herds, to be Pro∣phets, &c. or immediately by the Church of God, when upon the im∣provement of Gifts they are called (they must not be their own Judges, and call themselves) by those whom Christ hath authorized, to some higher place in Church or Common-wealth. Thus he that used the Of∣fice of a Deacon wel, was promoted to the Ministery, 1 Tim. 3. 13. A diligent man (as one wel observes) stayes not long in a low place. Thus a private man may come to be a Magistrate; a Phisitian, a Mini∣ster, &c.
2 When the Calling that a man hath wil not maintaine his family, then the Artificer may either change his Calling, as the Artificer may become an Husband-man, &c. or adde another calling to his owne, to support his family. 2. That he may not be burthensome to others. Thus Paul preacht and made Tents, that he might not be burthensome to the Church of God, Act. 18. 3.
Obj. If Paul kept a double Calling (say they) why may not we Nayl and Preach, Patch and Preach, Weave and Preach? &c.
A. You may not argue ad idem: for there is a great difference between you and Paul.
1 He had much learning, and great abilities; you have no learning, and meane abilities.
2 He was an Apostle, had an extraordinary measure of the Spirit; had his learning given;* 1.80 we gotten: He by Revelation, and inspiration, we by industry and study, Reading, Meditation, &c. Yea Paul him∣selfe had his Parchments. Hence, in T••mo••••y, he commands all Ministers to give attendance to reading, to meditation, and to give himself wholly to them.
The work of the Ministery is a most laborious work,* 1.81 (being rightly followed) insomuch that the Apostle puts a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on it, W••o is suf∣ficient for these things? 2 Cor. 2. 16. Every man is not fit to be a Carver to a King: there are many qualifications required of a Minister,
1 Tim. 3. 1. &c. Titus 1. 5, 6, 7. Act. 20. 17, 28. 1 Pet. 5. 1, 2. Mal. 2. 7.
3. The work of the Ministery is a distinct Calling hath dist••nct Offi∣ces and duties belonging to it and distinct promises made to it▪* 1.82 Mat. 16. 19. & 18. 18. Iohn 20. 21, 23. The power of the Keys is not given to the whole Church, but one Peter and his successors, Ministers of the Gospel.
4. The Apostle labours, 1. That he might not be burdensome to the Church of Thessalonica, which was poor 2 Thes. 3. 8. He takes double pains, Act. 20. 34. 2. That he might stop the mouths of the false Prophets, who would have accused him for making advantage of the Gospel. 3. That he might be an example of industry.
5. 'Tis confessed by all godly Divines, that a man may keep two Callings: if they be subordinate and subservient one to another, further∣ing, not hindring each other, and be no way offensive, but rather ador∣ning our profession (if God give strength and ability, and it be done out of Conscience, not Covetousness; to advance Gods glory, not our selves; for the common good, more then our own) we may with com∣fort undertake them.* 1.83 Thus, to tutor and teach children, is subservient to our Ministery, and furthers it; we enrich our selves with Arts and Languages, and benefit others. Thus Samuel a Prophet had a School of young Prophets at Ramah, and Elisha at Gilgal, 1 Sam. 19. 20. 2 King 4. 38.
But Baking and Preaching, Nayling and Preaching, Patching and Preaching and that by men of little abilities, will not hold. A Mini∣ster must not entangle himself with the affairs of this life, 2 Tim. 2. 4. Christ would not meddle with secular affairs. Luk. 12. 14. Who made me a Iudge? Yea▪ works of Humanity must give place to Preaching, as burying the dead bidding farewel, Luk. 9. 59. because the practise of the one hindered the other. The Apostles would not serve Tables, that they might give themselves to Prayer and Preaching, Act. 6. 4. And if we must give our selves wholly to Reading, where is the Nayl∣ing? &c.
They which have no promise from God of Divine assistance, cannot comfortably or successfully undertake a work.
But private persons turning Preachers (without a Call) have no pro∣mise of Divine assistance:
Ergo, They cannot comfortably and successfully undertake that work.
The Major is undenyable.* 1.84
The Minor is grounded on Mat. 28. 20. Lo, I am with you, &c. The promise is made there to Apostles and their successors; therefore when they meet with any opposition, they comfort themselves by their Call: God sent them, Ergo.
That way which breeds disorder, Error and confusion, is not the way of God.
But toleration of private persons out of Office to expound and in∣terpret Scripture in publike, is a way that breeds disorder, Error and confusion.
Ergo. 'Tis not of God.
The Major is cleer from 1 Cor. 14. 33, 40. God is not the Author of confusion, but the God of Order; and blames his people because they did not things according to Order, 1 Chron. 15. 13. What is a Church without Order, but a little Hell above ground? V••i ordo nul∣lus, horror sempite•• nus. Where Order is wanting, it fills a Kingdom with Sedition, Confusion, Errors, Blasphemies and Heresies.h 1.85 Order is the beauty of Churches. Hence God hath set an Order in the sensi∣ble Creatures; Order in the insensible, among the Stars; Order in the Rational, Order in Heaven; yea, there's some kinde of Order in Hell; there's Beelzebub a Prince of Devils; and some harmony, his kingdom is not divided. The Church is never so terrible to her adver∣saries, as when every one in it keeps his station and bounds which God hath set him;* 1.86 then she's terrible as an Army with Banners, as L. G. Cromwel in a Reply to the Scots (who were troubled that men in civil imployment should usurp the calling of the Ministery) tells them, that an approbation from men hath Order in it, and may do well, &c.
2, For the Minor, that toleration of such uncalled Preachers breeds Error, 'tis proved by woful experience in this Kingdom, and in New-England: Mistris Hutchinson, under a coulourable pretext of repeating Sermons, held a weekly exercise. whereby in a little time she had im∣poysoned a considerable part of that Plantation with most dangerous and damnable Errors and Blasphemies. Hence the Arminians, Soci∣nians and Anabaptists plead for this, as a way to uphold their Errors, and destroy Truth,
If the Church be Gods house and Family, then no man may presume to exercise any Function there, without a Call from God.
But the Church is Gods House,, 1 Pet. 4. 17.
That God should rule and appoint Officers in his own house, is but reason. Hence the Apostle tells us he wasi 1.87 made a Minister of the Church; but how? Not according to his own presumption, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, juxta dispensationem Dei; according to the houshoud-dispensa∣tion of God: I am made a Minister, I did not make my self. 'Tis little better then* 1.88 Sacriledge so to do.
From the Rise of it.* 1.89
That which springs from pride and self-conceitedness, cannot be good, (Qualis causa, talis effectus; an evil tree cannot bring forth good fruit.)
But this kind of Preaching springs from pride and self-conceitedness: Ergo, It cannot be good.
The Major none will deny.
The Minor is cleer. That this usurpation of another mans Office with∣out a Call, comes from P••ide, appears by their actions: (we judge of Springs by their streams, and of trees by their fruit:) if I see a man intrude into the judges Seat, and take upon him the Office of a Judge without a Call, I say the man is Proud and self-conceited.
Obj. We have Gifts; and it's no Pride to use our Gifts.
A. We must first distinguish of Gifts: some are Real; and those that have these, are so modest and humble, that they must be thrust into the Ministery. 2. Those that have imaginary Gifts, are oft most for∣ward: 'tis the dry Keck and scratching Bramble that desires the rule, Iudg. 9. 15.
2. The using of Gifts is twofold; Regular or Irregular: this latter springs from Pride.
If Christ at his Ascention gave onely [some] to be Pastors and Teachers, then all gifted men may not be Teachers.
B••t Christ at his Ascension gave onely [some] to be Pastors and Teachers,* 1.90 Eph. 4 11. And 1 Cor. 22. 28, 29. He hath set [some] in the Church, &c. Are all Apostles? &c This would confound Pastors and People, Teachers and Hearers; when Christ himself distin∣guisheth between a righteous man (though gifted) and a Prophet in Office, Mat. 10. 42. So that the Calling of a Minister is not common to all, but only to some (id est) such as Christ sends: for as all the bo∣dy is not eye, so all the body of Christ is not a Minister, whose Office is to be in the mystical body, as the eye is in the natural.
That which hath neither Precept nor President,* 1.91 is neither comman∣ded not commended in the Word of God, may not be tolerated in the Church of God.* 1.92
But this kind of Preaching by gifted Brethren; hath neither Precept nor President in all the Word of God:
Ergo, It may not be tolerated in the Church of God.
We never read in all the Old and New Testament of any that took this Office,* 1.93 but that he was called either Mediately or Immediately, Or∣dinarily or Extraordinarily. his new-found Officer, a gifted Preacher out of Office, is not to be found in the Bible, &c.
I have but one Argument more, and then I come to examine the proofs.
From the Practice of all Reformed Churches.* 1.94
That which is condemned by all the Churches of God, and is con∣trary to their Practice, ought not to be tolerated in our Church.
But this practice of private mens Preaching without a Call, is con∣demned by all the Churches of God,* 1.95 and is contrary to their Practice. Ergo.
For the Major, that the Practice and custome of the Church of God ought to be regarded by us, appears by that Apostolical phrase, 1 Cor. 11. 16. We have no such custom, nor the Churches of God. And 1 Cor. 10. 32. we are forbidden giving offence either to Jew or Gen∣tile, or the Church of God.
For the Minor, (lest any should think that I am singular in this point, and write out of affection more then judgement) I will call forth all Reformed Churches, and Impannel a Jury of good old Orthodox Di∣vines,
who have witnessed with one consent against this New-found creature,* 1.96 the Lay-prophet.
And because I would not erre,* 1.97 I will proceed in a fair Legal way of trial, and will,
1. Arraign the Prisoner at the Bar, being taken captive by Sat••n. 2. I will impannel the Jury, and produce Evidence against him.Lay-Prophet, thou art here indited, by the name of Lay-prophet of the City of Amsterdam in the County of Babel, for that thou, contrary to the Peace of our Soveraign Lord and Saviour, his Crown and Dignity, hast usurped another man's Office, and thereby hast brought Disorder, Anarchy, and Confusion into the Church of God, together weth a Bastard-brood of Arrians▪ Arminians-Socinians Anti-Trinitarians▪ Anti-Nomians, Anti-Sabbattarians, Anti-Scripturists, Ana∣baptists, Mortalists, Familists, Separatists, Millenaries, Enthusiasts, Seekers, Shakers, Quakers, Ranters, Libertines, Erastians, Scepticks, Independents, &c.
What sayst thou? Art thou guilty, or not guilty?
Not guilty, my Lord.
By whom wilt thou be tried?
By the Independents, my Lord.
Alas, the wiser and better sort of those know no such creature, neither will they own thee.
Then, my Lord, I appeal to thek 1.98 Anabaptists and Libertines.
These are thy l fellow-prisoners, and so can be no fit Iudges in this Case.
My Lord, if there be no Remedy; I am content to be tried by the Jury.* 1.99
Thou hast well said: thou shalt have a full, a fair, and free hearing. Cryer▪ call the Iury.
Call in Reformed Churches. Vous avez Reformed Churches,* 1.100 Call the French Church.
What can you say against the prisoner at the Bar?* 1.101
My Lord, we believe that 'tis not lawful for any man upon his own authority to take upon him the Government of the Church; but that every one ought to be admitted thereto by a lawful Election,* 1.102 so neer as may be, and so long as the Lord giveth leave, &c. And we de∣test all those Fanatical spirits, who, as much as in them lie••h, desire that
both this Sacred Ministery or preaching of the Word, and Administra∣tion of the Sacraments, were utterly abolished.
Call the Church of Scotland. Vous avez the Church of Scotland.
My Lord, I except against this Church; they are Presbyterians, and they never prophesie good to such Prophets as we are.
But you will acknowledge them to be a Reformed Church?
Yes▪ my Lord.
You must needs; form 1.103 King James gloryed that he was King of one of the purest Churches in Christendome. And for their Go∣vernment by Presbyteries, 'tis the way of all Reformed Churches, and that we are bound by Covenant to labour for, as appears by that learned and excellent vindication of the Presbyterial Government, published by the Ministers and Elders in London, Novemb. 2. 1649 Where this Government is proved to be of Divine Right, the ca∣vils made against it fully answered, and its excellency above the Congregational way demonstrated.* 1.104 'Tis the honour of that Nation in the sight of the Nations, that by the blessing of God on this Go∣vernment,* 1.105 they were kept Pure and Peaceable for many years to∣gether.
Since you have acknowledged it to be a Reformed Church, let us hear what you can say against the prisoner at the Bar.
My Lord, we allow ••one to preach with us, but Pastors and the sons of the Pr••phets, and such who aym at the holy Ministery; and that authority Ecclesiastical must warrant them, is cleer by our Law and practice.
You have spoken well and to the purpose. Call the rest of the Reformed Churches; the Church of Helvetia, Bohemia, Ausperg, &c. What can you say against this new-found Officer?
We do all with one consent condemn all those which run of their own accord, being neither chosen, Sent, nor ordained.
Are there any more? Yes, my Lord, there is the Church of England,* 1.106 which will testifie much against them.
What can you say against the prisoner at the Bar?
My Lord, they have foully wronged and abused me divers ways;* 1.107 they have made me loathsome in the sight of the Nations, and have broached many destructive Errors; so that I am become a pro∣verb and astonishment to the Churches round about me. Whilst my sons spake trembling and durst not usurp,* 1.108 they were exalted; but since they have offended in this kinde, they are dead.
1. They have offered violence to my Publike Confession,* 1.109 where I
told them that the Minister must lawfully,* 1.110 duly, and orderly be prefer∣red to that Office, and that no man hath power to wrest himself into the holy Ministery at his own pleasure. Wherefore these persons do us the greater wrong, which have nothing so common in their mouths, as that we do nothing orderly and comely, but all things troublesomely ••nd without order, and that we allow every man to be a Priest, to be a Teacher, and to be an Interpreter of the Scriptures.
Can you say any more against them?
Yes, my Lord, they have broken the 23 Article,* 1.111 where I told them, that 'tis not lawful for any man to take upon him the Office of publike Preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same; and those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publike Authority given to them in the Con∣gregation, to call and send Ministers into the Lords Vineyard.
This is to the purpose: Have you yet any more say?
Yes, my Lord, I have two Ordinances of Parliament a∣gainst them; the first was
April 26. 1645.
IT is this day Ordained and Declared by the Lords and Com∣mons assembled in Parliament, That no person be admitted to Preach, who is not Ordained a Minister either in this or some other Reformed Church, except such as intending the Ministery shall be allowed for the the tryal of their gifts, by those who shall be appointed thereunto by both Houses of Parliament.
It is this day Ordered by the Lords and Commons assembled in Parliament, That this Ordinance be forthwith Printed and Published, and sent to Sir Tho. Fairfax, with an earnest desire and recommendation from both Houses, that he take care that this Or∣dinance may be duly observed in the Army; And that if any shall transgress this Ordinance, that he make speedy representation thereof to both Houses, that the ••ffenders may receive condigne punishment for their contempts, &c.* 2.1
Decemb. 31. 1646.
THe Commons assembled in Parliament do declare, That they do dislike, and will proceed against all such persons as shall
take upon them to Preach or expound the Scriptures in any Church, or Chappel, or any other publick place, except they be ordained either here or in some other Reformed Church, as it is already prohi••ited in an Order of both Houses of 26 of April, 1645. And likewise against all such Ministers, or others, as shall publish or maintain by Preaching, Writing, Printing, or any other way, any thing against, or in derogation of Church-Go∣vernment which is now established by the Authority of both Hou∣ses of Parliament; And also against all and every person or per∣sons who shall willingly and purposely interrupt or disturb a Preacher, who is in the publick Exercise of his Function. And all Iustices of the Peace, Sheriffs, Majors, Baylisfs, and other head-Officers of Corporations, and all Officers of the Army, are to take notice of this Declaration, and by all lawful ways and means to prevent offences of this kind, and to apprehend the Of∣fenders, and give notice hereof to this House, that thereupon course may be speedily taken for a due punishment to be inflicted on them.
Have you any more evidence besides these Ordinances, to bat∣ter the Tower of Babel?
Yes, my Lord, I have one more, and then I have done; and that is the solemn League and Covenant.
Cryer, call solemn League and Covenant.
Solemn League and Covenant, come in and give evidence a∣gai••st the Prisoner at the Bar.
My Lord, I cannot come in.
No, who keeps you out?
My Lord, here's a crowd of Libertines, Anabaptists, Secta∣ries &c. that hinder me.
Cryer, make way for the Covenant to come in.
My Lord, I except against this Witness above all the rest; for it's onely a Scotish Covenant, a useless thing, like an old Almanack out of date good for little, that is expired, and binds no longer.
Do you know what you say? How can you call it a Scotish co∣venant, when 'twas ratified, framed, sealed, and confirmed by both Kingdoms?
Secondly, For its duration; The matter of it is such, that we are bound all the dayes of our lives to observe zealously and constantly against all opposition,* 3.1 &c. Art. 6. I suppose every good man thinks himself bound to preserve the purity of Religion, to extirpate He∣resie
and prophanenesse in his place and calling, to endeavour Reforma∣tion in himselfe and others, &c. not only till our Enemies were sub∣dued and overcome, but these are Duties to bee practised all our dayes: A well grounded Covenant (and such was this) is a sure,* 3.2 firme, ir∣revocable Act; 'Tis eternitati sacrum, as a very Reverend Divine affirms.
But wherein have I broken the Covenant?
My Lord, he hath broken me well nigh-in every branch. 1 Br: They vowed Reformation and now they bring in Deformation; we vow∣ed Uniformitie, and these bring in Multiformitie; we vowed for Disci∣pline, these hinder it.
In the 2 Branch, we vow to root up Heresie, Schisme, prophanenesse, & whatsoever shall be contrary to sound Doctrine and the power of godly∣ness, &c. but these are Satans Seeds-men, that sow the Tares of Errour, Heresie and prophaneness in the Kingdom, &c.
We cleerly see that all the Churches of God are against Lay-preachers; yet for the better and fuller convincing and convicting of them, let us heare what further Evidence you have against them.
Here's renowned Zanchy to testifie against them.
What is your judgement of these men?
I esteeme that Anabaptisticall Tenent of permitting all to teach in the Church,* 3.3 to be a seditious and devilish Tenent.
Thirdly, let us heare what the learned Apollonius can say to this pur∣pose.
My Lord, our Judgement is, that none may publickly in the Church-Assembly of the Faithfull, preach the Word of God, in the Name of Christ and of God, but hee who is sent by a Divine Calling for that worke, &c. And this hee testifies to bee the practice of the Belgick Church.
Fourthly, Heare Reverend Beza on 1 Cor: 14. 29, 30, 31. The Apo∣stle speaks not of any in the Congregation promiscuously,* 3.4 but of Prophets lawfully called to instruct the Church of God; therefore they are not to be hearkned to, who from hence doe gather that any in the Assembly may speak in the Church, &c.
These are strangers and of another Nation;* 3.5 but there's no solid Divines of our own Kingdom that ever writ against us.
Wee shall cleere that presently; 1 Call Renowned Perkins, a man famous both at home and abroad, on Isay 6, Whom shall I send? thus hee speaks:* 3.6 the Lord would teach us, that no man is to undertake this Function, unless God call and send him; therefore here are con∣demned
the profane fancies of the Anabaptists, and all like them, who think that any man upon a private motion may step forth and undertake the Duties of a Prophet, to preach and to expound, &c.
Object: But, say they, these motions come from Gods Spirit.
Answ: Surely they can say little for themselves, who cannot say so much:* 3.7. but that cannot serve their turn; for if we say Nay, but they are from the Devil, or at least from your own vanity and pride, how can th••y disprove it? And might not the Prophet have alledged this, and that with a better pretence and colour then they? yet he stayeth till God here call him; even so all good Ministers are to stay Gods calling.
And mark how he concludes: These men deserve both the censure of the Church and the Sword of the Magistrate, who dare so boldly offer and obtrude their own fancies and dreames, as extraordinary motions of Gods Spirit:* 3.8 Thus he.
And that I may drive this nayle to the head, let us hear what the Sages of latter times have said. 1 You shall have the Judgement of * 3.9 Mr. Hildersham, the Oracle and honour of his time. A Master of a Family (saith he) when he reads a chapter in his Family, may give notes, and observe what he learneth out of it, for his own and their instructi∣on; yea, he may ask his Family also what they learn and observe out of that they read (for, Rom: 15. 4. whatsoever is written, for our learning it is written;) yet may he not take upon him to interpret Scripture, or to teach any thing out of them to his Family, but what he hath learned from the publick Ministery. Say a man have been trained up in Schools of lear∣ning, and have never so great gifts and fitness to exercise a publick Office of the Church, yet may he not take upon him to minister, till he first be proved, 1 Tim: 3. 10. much lesse may a privat Christian take upon him to Analyse or interpret (which is the most difficult thing, and requireth most skill of any thing that belongs to the work of the Ministery) not being ap∣proved to have such a gift.
What Qualifications he requires in a Minister, for brevities sake, I shall refer you to his elaborate Lectures on Psal: 51. p. 166, 167.
2 That I may leave these men without excuse, Heare what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10, 11, 12, &c. having shewed that 'tis the watchmans proper charge to watch, and no man must serve in that charge but who is there set by God, either immediatly or mediatly, &c. he shews that Lay-men may teach and instruct their Families at home, in the fundamental grounds of Pietie and Religion, such as they understand: God forbid I should open my mouth against it; nay, let my mouth be for ever shut, when it shall not be ready to open it
self in approbation of it, and exhortation to it, &c. But for the publique charge, the Pulpit, that is the Chayr of Moses, let Nadab and Abihu take heed how they approach unto it, there to offer up the strange fire of their preposterous zeal, lest fire come down from heaven and so devour them, &c. God is my witnesse, I speak not this out of any Spirit of Pride or con∣tempt of the Gifts or Persons of others, be they never so mean, much lesse out of any Spirit of Envie at their parts, be they never so great.
I can say (I trust) with Moses, and in the Spirit of Moses, that is, in the Spirit of meeknesse Would God that all the Lords People were Pro∣phets and that the Lord would put his Spirit upon them. But wee must give God leave to bee the orderer of his own Ordinances, who being the God of Order, will doubtlesse revenge the breach of Order; and wee must take leave to call upon men to keep their Callings, not to touch the Mount lest they die; Quam quisque norit artem; in the fear of God let every man hold him to his Trade. Ne sutor ultra crepidam: Let not the Taylor, instead of a Garment, cut out a Text, and it may bee with some stoln shreds patch up a Sermon; let him not mistake the Lords Board for a Shop-board. No, let not every man as hee list venter to be a Watchman, or meddle with the Watchmans charge. Surely, if this bee suffered wee shall all suffer; God will never take it at our hands. Hee quarrelled once, that the meanest or lowest of the People were made Priests by Ieroboam, though the truth is, that service was only for Calves, at the best but golden Calves. What is it then for the meanest of the People to make themselves ministers of God? nay, not themselves neither; Ministers of God they will be; yet neither so made by God nor Man: 'tis easie then to guess from whence they come, and by what Spirit they are led.* 3.10 These are not Vigils, but Noctambulones; disturbers of the Watch, not Watchmen; These are not led by the Spirit, but scared with Spirits: Like the seven sons of Sceva, that without Commission would conjure out ••ll Spirits, &c.
3 Hear the judgement of reverend Dr. Seaman in his Diatrib: Propos: 4. The practise of those in these dayes, who commonly Preach, and receive maintenance for so doing, refusing or neglecting to bee or∣dained, is not to bee justified by Scripture, or by the Doctrine of, or ap∣proved example in any of the reformed Churches; but forbidden in their Books of Discipline, and condemned by their Divines, as the opinion and practise of Anabaptists, Libertines, Arminians and Socinians: and for clearing of this, hee cites many Authors.
My Lord, these are Presbyterians and rigid men, and therefore I except against their Testimony.
Had they been Sectaries, or some Ignis fatuus, some new∣light-men, you might justly have excepted against them; but since they are (as you say) Presbyterians, that is, men that stand for Government, yea that Government which all reformed Churches practise, and would have O••der in the Church of God, their Testimony is so much the more solid and valid.
2. Whereas you call them rigid men, it doth not appear by their speeches; they speak the words of sobriety and truth: but the truth is, hee that deals with such rigid sharp thorns as some of you are,* 3.11 had need to bee fenced with iron and the staff of a Spear.
But yet that I may leave no stone unturned, nor any means unattemp∣ted to convince you, I shall produce the Testimonies of more moderate men, and some of them of your own way.
1 Hear what rev••rend Mr. Greenhill saith, in his elaborate Lect: on Ezek: 2. 3. p. 228, 229.
Christ hath given Pastors, Teachers, Elders, Deacons, to bee standing Officers in the Church, and their Callings wee acknowledge holy and lawfull; but all others are of humane institution, and so unholy and un∣wholsome for the Church. Again, hee gives gifts and graces to men, and then sends them; The Spirit entred into Ezekiel, and then I send thee: hee hath the power of sending; it depends on his will, and that is sacred; hee would not put in an insufficient or corrupt man, upon any terms; and therefore hee hath set Rules and Laws to shew what men hee would have in those hol•• Functions, &c.
2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon:* 3.12 as for private persons, Teaching-Bretheren (as they are called) I dare give no allowance to the publique exercise of their gift (as they call it) for which I know no Warrant that they have either from God or Man, unlesse it bee in case of necessity, which (blessed bee God) is not our case.
Again, private Christians, how great soever their abilities bee, yet may not exercise their gifts in a publique way to the publique edification of the Church; much lesse may they intermeddle with the Government of the Church. What can bee more fully said to this point?
Iudg: Have you any more Evidence? Yes, my L. we have one more, and that is judicious M. Cotton.
My Lord, he's a New-England man, and is of our Judgement, (viz:) That all gifted-Bretheren may Preach.
Call in Mr. Cotton: Vo•••• avez Mr. Cotton: Do you approve of these mens Preaching? Speak out that we may hear you.
My Lord, I have fully declared my judgement against it, in my Treatise called the Keys of the Kingdome, p. 20. where I speak thus: Though all might Prophesie (in the Church of Corinth, as having extraordinary gifts for it) yet the like liberty is not allowed to them that want the like gifts. In the Church of Israel, none besides the Priests and Levites did ordinarily Prophesie, either in the Temple or in the Synagogues, unlesse they were either furnished with extraordina∣ry gifts of Prophesie, (as the Prophets of Israel were) or were set apart and trained up to prepare for such a Calling. When Amos was for∣bidden by the high-Priest of Bethel to Prophesie at Bethel, Amos doth not alledge nor plead the liberty of an Israelite to Prophesie in the holy assemblies, but alledgeth only his extraordinary Calling, A∣mos 7. 14 15, &c.
Heer's Evidence sufficient. Lay-Prophet thou seest thy self condem∣ned both by God and Man, by Friend and Foe; and therefore now I shall proceed to passe Sentence on thee.
My Lord wee desire your patience but to hear one witnesse more, and then we have done.
Who is that?
'Tis learned M. Ainsworth.
My Lord, he is a rigid Separatist, and one of our way.
His Testimony will be the stronger against you. what can you say, Mr. Ainsworth, against the Prisoner at the Barr?
My Lord, I cannot more fitly compare him, than to Korah, Dathan, and Abiram.
Why, what did they?
16. 3. The presumption of their own holinesse, brought them to ambition and affectation of the Priest-hood, an honour which no man should take to himself but he that is called of God, as Aaron was, Heb: 5. 4. Again, on v: 10. To usurp, affect, or seek this Office of Priest-hood without the calling of God, was a great sin against divine Order and Authority, severely punished here in Korah and his com∣pany.
Have you called a full Iury?* 3.13
My Lord, I think so; if please you we'll call them over.
Do so.
Answer to your Names. Reformed Churches, one: Zanchy, two; Apollonius, three; Beza, four; Perkins, five; Hildersham, six; Dr. Love, seven; Dr. Seaman, eight; Mr. Grenhill, nine; Mr.
Brinsly, ten; Mr. Cotton, eleven; Mr. Ainsworth, twelve: Good men and true.
My Lord, you have heard our evidence against the Prisoner at the Bar; wee now crave Justice against him.
What would you have done to him?
My Lord,* 3.14 some of them offend through weaknesse, and are Seduced, these wee would have burnt. How? With the fire of Love; these are to bee pittied, prayed for, admonished, and all good means used to win them.
2 Others offend through willfullnesse, and are Seducers; who though they bee convinced, yet will not bee convinced; but walk turbulently, disorderly, troubling both Church and State with their errours: These we would have more severely dealt withall.
You have said well, and therefore I shall now proceed to Sentence.
Lay-Prophet, Thou hast been indicted by the name of Lay-Prophet, for bringing Disorder and Confusion into the Church of God; Thou hast been found Guilty, and art Condemned both by God and Man; by all Reformed Churches; by most learned and judicious Divines, both Forraign and Do∣mestick; by Friends and Foes: and therefore I adjudge thee to perpetuall silence, that thou no more disturb the Peace of this Church and State, lest Iustice doe arrest thee.
A Damno.
2 Sam. 6. 6, 7.
1 Sam. 13. 12, 13. Saul will offer Sacrifice: the worke was good in it self; but in Saul, who had no call to it, 'was impious and unla•• full.
2 Chron. 26. 16. to 20.
〈…〉〈…〉
By this most fa∣mous S••hism, and terrible pu∣nishment thereof al are warned to keep Order, Uni∣ty and peace withi•• the Church of God, and in no wise to communicate with Hereticks or Schism••ticks, in the act of He∣resie or Sch••sm. Doway Annot. Mr. J. Brinsley. The arraignm. of Schism. p. 55.
Pro the sauro carpones, pro Junone Nu∣bem. In fr••ticoso gaudet auceps, Piscator in turbido, fur in tenebris. Verborum ambigutate & ob∣scuris in volucris sese occultant, ne foeditas eorum appareat. Calvin advers. Libertin••s.
2▪ A Vocatione & Missione.
Hinc pater, ne∣minem esse au∣diendum, nisi legitimè mit∣••atur ad praedi∣candum à De A Lap. Smith on the Crced, p. 342.
D. Vines Serm. against Herefies, on 2 Pet. 2. 1. p. 9, 10, &c.
Calv. Instit. l. 4. c. 3. S. 10, 11. Bowls Pastor Evang. p. 1. & 81. H••m. Disput. p. 112.
Zanchy in 4 Praecept. p. 652 Ames Medul. I, 1. cap. 53.
'Tis not a mans able parts which makes ••im the Steward of any of your houses, but your commit∣ting the Keys in∣to his hand Not Abilities, but a commission, make an Ambas∣sadour. Dr. Vines.
Vide Rutherf. Due Right of Presbyt. p. 269. and 273, 274, 275.
Edwards Gan∣graena, Part 1. p. 29. Among all the confusion and disorder in Church-matters, both of Opiniens and ••ractices, all forts of Me∣chanicks taking upon them to preach and baptize; as Smiths, Taylors, Shoo-makers, Pedlers, Weavers, &c. there are also some women•• preachers in our times, who keep constant Lectures, preaching weekly to many men and women, both in Lin▪ colnshire and London, &c.
Antidote against Lay-preaching, p. 18.
••rid. Ser. Lat. p. 29.
Bernard against S••paration, p. 132.
Perkins Treat. of calling, p. 760. &c.
Vide Autidote against Lay-preaching p. 12. 13. &c. Am••s C. G. l. 4. c. 25. Quaest. 2.
ld tantum possumus, quod jure possumus To teach i•• the Church, is an act of power and authority.
Antidote against Lay-preaching. p. 15. 1••.
Prid. Orat 8.
Al••erius esse non sunt nisi diabol, quae Dei non sunt. Tert.
Dr. Vines Ser. on 2 Pet. 2. 1. p. 11. &c.
The very hav∣ing of learning either a quired∣ly or i••••piredly, is not sufficient to authorize preaching with∣out a special cal. Antid. ag. Lay-preaching. p. 22 &c. Though thou be able to teach thy brother, and thy brother thee, yet neither of you ought Ministerially to do so, till thereunto you have (as the Apostles) a specia••cal. Idem ibid.
Bell. de Eccles. Milit.
Socrates, l. 1. c. 15. 16.
Theodor. l. 1. c. 23.
John 20. 8. Al that com•• be∣fore me &c.
Mr. Jo. Trap. These men come∣meerly to dispute not to see, or be convinced.
Divino praece∣pto intonante, obediendum est non dispu∣tandum. Aug. Cottons Keyes, p. 20. c. 5.
And his way of the Churches in New-Eng∣land, c. 4. f. 2. p. 67.
It is a harder work to Preach, then to Baptize Infants.
Vide p. 17.
Mihi est cor∣di Aug. illud, statui nihil de hac ••e agere cum Antagoni∣stis nisi per li∣teras ub•• nul∣lus turbarum tumultus. Aug.
A pari.
Vide Willet in Levit. 8. Doct. 3. p. 142. Lev. 8. 31, 33. V. Prid. Orat. 8. totaliter. Synopsis Puri∣oris Theo. p. 563.
A Rule. Mi∣nimum maxi∣mi, majus est maximo mi∣nimi.
Aaron was not only gisted in∣wardly, but sepa∣rated and called outwardly.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. subrepo, fur∣tim intro.
The dignity of a Minister stands in three things: 1. that he's G••ds Ambassadour: 2. that by his commission he is sent to Gods people, who are the only worthies of the world: 3. that a great part of the efffi••acie of the Word rests by Gods appointment upon him and his Office. Byfield, in Col. 1.
Ames C. C. l4. c. 25. Q. 7. S. 4. m••hi p. 215. To preach is the duty of a publike Offic••r, not of a g••fted Brother, 'Tis meer usur∣pation to take up a publ••ck O••fice, not being an Of∣ficer.
Ut qui se abs{que} vocatione gerit pro legato ad princip••m, pro impossore hi∣betur: Ita qui se absque voc∣tione in 〈◊〉〈◊〉 erit impo∣stor est, imo fur & latro.
Joh. 10. 8. Par.
Bur H s. 1. 1. p. 9. 10.
Magna semper fec••runt, qui Deo vocante docuerunt. Lut. Buea••. loci 42. Q 33. P. 535. &c.
Bell Serm. Isa. 54.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 segregantes se∣ipsos ab eccle∣s•••• & coetu si∣delium. A L••p.
Ab absurdo.
Vide Ruther••. Due Right of Presbyt. p. 275.
Concesso uno ab••urdo, conse∣quentur mille. Errour is proli∣fical: grant one, and the Dev••l will lead you to a thousand; open but one gap in the hedge, and way is made for all the wilde heasts to enter, &c.
Mal. 2. 7.
Mat. 13. 52.
Act. 18. 24, 25.
Mr. Ant. Bur∣ges Sermon on Mark 1. p. 18. Dulcius ex ip∣so fonte libun∣tur aquae. Workman a∣gainst Lay prea. p. 21, 22.
Dr▪ Hal Cases of conscienc••. Ca. 10. Dec. 3. p. 351. to 371.
Vide Caryl on Job 1. p. 7 3.
Vide D. Prid. fascic. contro∣vers▪ p. 237. &c.
Spanheim.
D••b. 74.
Qui dedit Pe∣••rum Piscato∣rem, dedit Cy∣priarnm Rheto∣rem.
The excellency and 〈◊〉〈◊〉 fulnesse of humane Le••ru∣ing is fully pro∣ved by convin∣cing A gu••••e••ts, a••d all objections 〈◊〉〈◊〉, in A retius, Probl. par. 2. p. 62. &c.
'Tis not Phil••so∣phy, but the abuse of Ph••losophy, which Paul con∣demns Col. 2. 8.
V. Davenant in l••cum ☜
Bowls Pastor Eya•• p. 71. &c.
Prid. Conc. 1. de Sap. Aegypt. Trapp Com∣mon place Arts p. 709.
Thorndyke of Relig. Assemb. p. 424.
Dithmar Ethic. p. 12. 13.
Ruthers. Due Right of Pres∣byt. p 491. par. 1 Sewan's Dia∣trib. p. 14. 16. & 29.
Presbyterio competit exa∣men, ordinario & inauguratio.
A minori.
Hieron. Epist. ad Paulinum.
Hie••on, in Col. 3. 16. ••aici non sufficienter, sed abundanter verbum D••iha∣bere debent.
Pium & pru∣dentem lecto∣rem requirit S. Scriptur••.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contendatis, sanctâ sc. qua∣dam aemulatio∣ne. B••za.
As Basil said to the Emperours steward mis-in∣terpreting Scrip∣ture to defend Arrianism, as some of you do to defend Armîni∣anism; Tuum est pulmentum Caesari praepa∣rare, non Evan∣gelium expo∣nere.
If thou be a clea∣ver of wood, to thy w••••ge and ax••; if a hinde, to thy Masters plough: but meddle not with Gods affairs, lest he break out up∣on thee, a••d de∣stroy thee. Dr. Parry pref. to Ursin. Catech▪
1 Tim 4. 13. 14▪ 15.
O••us vel hu∣meris Ang••li cis form••dan∣cum.
Vide Robinsons Plea for Pro∣phes. p. 1, 2.
Antidote p. 19 &c.
Priorem pro∣lixitatem b••e∣vitate compen∣sari.
Ubi ordo do∣minatur, ibi splendiscit pulchritudo. Nazian.
Can••▪ 6. 4.
Col. 1. 23, 25.
Merum est sacrilegium si quis non voca∣tus à Deo in Domum Dei irruat. Danaeus loci. p, 203.
Ab Origine.
Vine Berna••d against Separat, p. 92, 93.
Baylies Disswa∣sive from the Errours of, &c. 1. part, p. 175, 176. &c. ☜
Ricraft Look∣ing-glass, p. 11. Heb. 5. 4.
V. Synops. Pur. Theolog. p. 564.
Forsitan hae•• aliquis (nam sunt qu••que) parva v••cebat.
At quae non presunt singu∣l••, juncta juvant. Ovid.
This way cannot be offensive to any, since it hath been long since practised by two very learned and godly Divines, M. W. Burton in his second Sermon of the Arraignment of the man of the earth, p. 22. and M. B••rnard Isle of Ma••••, who pro••es the law∣fulness of such pleadings, in fine lib.
Nathan caught David by an al∣legory; & Christ himself oft taught by Pa∣rables.
Sententia à non judice suo lata, nullo est ipso jure, ut log. Iurisc••ns.
Testes ex ••inu non sunt ad∣mittendi, Vt loq. Iuriscons.
A Iury against Lay preachers.
V. Moulins Buckler of Faith, p. 353, &c.
Harm. of Cons. Engl. p. 25••. &c.
He would of∣ten say, that Presbyterial Government 〈◊〉〈◊〉 Haeretico∣rum Malleus, A hammer to ••eat down Here∣sies.
Vindication of Presb. p. 18, 19, &c.
Est Ecclesiae Scoticanae privilegium rarum prae multis, in quo ejus nomen apud oae••eros fuit celebre, q••od circiter annos plus 54. sine Schismate, nedum Haeresi, unitatem cum puritate do∣ctrinae retinu∣erit. Synt Con∣fes. in praef. p. 6.
Assembly at Edinburgh Assembly at Glascow.
See more, Sea∣man, D••atrabe p. 6. Propos. 3.
Vide Harm. of Con••es. Engl. p. 236, 246, 258, 26••, 267.
Ha••. 13. 1.
Harm. cons▪ p. 255.
Art. 23. amongst the 39.
So the ordin-••or Ordination, p. 2. No man ought to take upon him the Office of •• Minister, till he be lawfully cal∣led and ordained thereunto, &c.
V Rut••erford against Tole••at. chap. 22. p. 249. &c.
Caryl, Ser. 〈◊〉〈◊〉 9.
Est dogma se∣ditiosum & di∣abolicum, dog∣ma Anabap••i∣sticum de ho∣minibus sine discrimine per∣mittendis fun∣ctionem Eccle∣••iasticam susci∣pere, & in Ec∣clesia d••cere.
Zanchy in 4, Praecept. l. 1. c. 19 mihi p 702 Appolon. Engl. p. 73. & 83.
Bezala••ge An∣not.
Perkins▪ 3 vol. On Isa. 6. p. 441
Nullus teme••e ocu•• detur re∣••entino cuipi ••m & extraor∣dina••io▪ 〈◊〉〈◊〉▪ tui, q••o vix qu•••• quam est in Ec¦••l••sia periculo∣••ius. B••za
Tis a dange∣••ous thing to ••ay our 〈◊〉〈◊〉 at Gods door, and fa∣••her them upon him.
On ••oh 4. 28 p. 248.
Act. 19. 13, 1▪
Sam. 23. 6, 7.
•• looking-glass or good women ••. 21. & 26.
Peter Martyr on 1 Cor. 16. 15 urg•• th eight Arguments a∣gainst Lay∣pr••aching, and answereth 11. Objections.
Igne charitatis sunt comburen∣di, Luth. Dr. Cheynel, on the ••rinity, p 463. &c. Mr. Leigh Treat. of Divi∣nity, Prolo∣gom in fine. Rutherf. a∣gainst Tolerat. p 383.