The duty of Pastors and People distingushed OR A BRIEFE DISCOVRSE Touching the ADMINISTRATION OF THINGS COMMANDED IN RELIGION ESPECIALLY CONCERNING the means to be used by the people of God distinct from Church-Officers for the increasing of divine knowledge in themselves and others WHEREIN BOUNDS ARE PRESCRIBED TO their performances their liberty is enlarged to the utmost extent of the dictates of Nature and rules of charity their duty laid downe in directions drawn from Scripture-precepts and the practise of Gods people in all ages Together with THE SEVERALL WAYES OF EXTRAORDINARY calling to the office of publike Teaching with what assurance such teachers may have of their calling and what evidence they can give of it unto others By JOHN OVVEN M. A. of Q. Col. O. LONDON Printed by L. N. for Philemon Stephens at the gilded Lion in Pauls Church-yard 1644. TO THE TRVLY NOBLE and my ever honoured friend Sir EDWARD SCOT of Scots-Hall in Kent Knight of the honourable Order of the BATH SIR HAving of late been deprived of the happinesse to see you I make bold to send to visite you and because that the times are troublesome I have made choise of this messenger who having obtained a license to passe feares no searching he brings no newes at least to you but that which was from the beginning and must continue unto the end which you have heard and which for some part thereof you have practised out of the word of God He hath no secret messages prejudiciall to the state of Church or Common-wealth neither I hope will he entertain any such comments by the way considering from whom he comes and to whom he goes of whom the one would disclaime him and the other punish him Ambitious I am not of any entertainment for these few sheetes neither care much what successe they find in their travel setting them out meerly in my own defence to be freed from the continued solicitations of some honest judicious men who were acquainted with their contents being nothing but an houres Country-discourse resolved from the ordinary pulpit method into its own principles when I first thought of sending it to you I made ful account to use the benefit of the advantage in recounting of and returning thanks for some of those many undeserved favours which I have received from you But addressing my self to the performance I fainted in the very entrance finding their score so large that I know not where to begin neither should I know how to end only one I cannot suffer to lye hid in the croud though other engagements hindred me from embracing it viz. your free proffer of an Ecclesiastical preferment then vacant and in your donation Yet truly all received courtesies have no power to oblige me unto you in comparison of that abundant worth which by experience I have found to be dwelling in you Twise by Gods providence have I been with you when your County hath been in great danger to be ruined once by the horrid insurrection of a rude godlesse multitude and againe by the invasion of a potent enemy prevailing in the neighbor County at both which times besides the generall calamity justly feared particular threatnings were daily brought unto you under which sad dispensations I must crave leave to say only to put you in mind of your selfe if it should please God againe to reduce you to the like straights that I never saw more resolved constancy more cheerfull unmoved Christian courage in any man Such a valiant heart in a weak body such a directing head where the hand was but feeble such unwearied endevours under the pressures of a painful infirmity so well advised resolves in the midst of imminent danger did I then behold as I know not where to parallel Neither can I say lesse in her kind of your vertuous Lady whose known goodnesse to al and particular indulgences to me make her as she is in her self very precious in my thoughts and remembrance whom having named I desire to take the advantage thankfully to mention her worthy son my noble and very deare friend C. Westrow whose judgement to discerne the differences of these times and his valour in prosecuting what he is resolved to be just and lawfull places him among the number of those very few to whom it is given to know aright the causes of things and vigorously to execute holy and laudible designes But further of him I choose to say nothing because if I would I cannot but say too little Neither will longer detain you from the ensuing Discourse which I desire to commend to your favourable acceptance and with my hearty prayers that the Lord would meet you and yours in all those wayes of mercy and grace which are necessary to carry you along through all your engagements untill you arrive at the haven of everlasting glory where you would be I rest Your most obliged Servaent in Iesus Christ our common Master JOHN OVVEN THE PREFACE TO the ensuing Discourse THE glasse of our lives seemes to runne and keep pace with the extremity of time the end of those ends of the world a which began with the Gospell is doubtlesse comming upon us hee that was instructed what should bee till time should be no more said it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the last houre in his time much sand cannot be behind and Christ shakes the glasse many minutes of that houre cannot remaine the next measure we are to evpect is but a moment the twinkling of an eye wherein we shall all be changed now as if the Horoscope of the decaying age had some secret influence into the wils of men to comply with the decrepit world they generally delight to run into extreames not that I would have the fate of the times to beare the faults of men like him who cried {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to free himself intitling God and fate to his sins but only to shew how the All-disposing providence of the most Hign works such a complyance of times and persons as may joyntly drive at his glorious aymes causing men to set out in such seasons as are fittest for their travell This Epidemicall disease of the aged world is the cause why in that great diversity of contrary opinions wherewith mens heads and hearts are now replenished the truth pretended to be sought with so much earnestnesse may be often gathered up quite neglected between the parties litigant medio tulissimus is a sure rule but that fiery spirits pyrout Eocus Aethon quartusque Phlegon will be mounting In the matter concerning which I propose my weake Essay some would have all Christians to be almost Ministers others none but Ministers to be Gods Clergie those would give the people the keys these use them to lock them out of the Church the one ascribing to them primarily al Ecclesiasticall power for the ruling of the Congregation the other abridging them of the performance of spirituall
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 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 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 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 reâ—â—cted neither doe I conceive 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 of Psalmes but I hope through Gods
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 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 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 Vzzah and Vzziah are dreadfull testimonies of his wrath in that kind 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 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.
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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spirituall gifts of teaching praying propheâ—ying mentioned 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 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 Vzzahs 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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
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 what it directeth unto the Lyon hath roared who will not fear the Lord God hath spoken who can but prophesâ—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 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 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 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 which strict charge is again repeated cap. 11. 18. summarily comprehending all wayes whereby they might become exercised in the Law Now because this
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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 St 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 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 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 caâ—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 approximatioÌ„ 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 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
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 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 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 transubstanciatd their Altars 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} CAP. 4. Of the duty of Gods people in cases extraordinary concerning his Worship THis being thus determined I returne againe to the maine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 â—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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as well as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Prophets being accustomed to Prophecying 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. 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 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
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. 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 of men superstition humane inventions will-worship may defile and contaminate the service of God 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 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 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 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 soule-concerning 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 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 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 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 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 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 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 3. Every common Christian
duties for the building of their own soules as though there were no habitable earth betweene the valley I had almost said the pit of Democraticall confusion and the precipitious rock of Hierarchicall tyranny when unskilfull Archers shoot the safest place to avoid the arrow is the white going as neare as God shall direct me to the truth of this matter I hope to avoid the strokes of the combatants on every side And therefore wil not handle it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with opposition to any man or opinion but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} briefly proposing mine owne required judgement the summary result whereof is that the sacred calling may retaine its ancint dignity though the people of God be not deprived of their Christian liberty to cleare which proposall somethings I shall briefly premise 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things appertaining unto God 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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