constant labour of three times a week Preaching besides something else yet I am willing to undertake any task to finde out or discover truth Besides to hang them upon the same Text would have taken up too much time to transcribe and would have puzled the Reader to have found out the business I having preached many more Sermons upon it to have tacked them to another might have given suspition that they were not the same It is no hard matter to finde or make an accusation But which increased my trouble I was to print with the same weakness I preached them The ear tries words but the eye observes writings what infirmity might pass the sudden hearing of a transient voice is soon discovered by the more serious view of a discerning eye Had I intended the Presse I might have taken more pains but I may be sorry that what was intended only for a private Auditory should now come to publike view that what was prepared in so little time I am ashamed to say how little should now undergo the censure of a more deliberate examination Nor do I conceive it fit to alter them least that should be objected if not against the truth of what was printed yet against the repute of what was preached and indeed so great was the opposition and so many have been the false reports about it that I am willing for this to let you see what it was I preached Such as they are I commit to your judgement and Gods blessing take them I may almost say as I preached them I have altered nothing of the method scarcely any thing of the Scripture or Argument and but little of the expression I remember but one Scripture that I have added nor that added only again urged in one place where it was not before What I have added about the Oaths that Ministers take before their Ordination I tell you of in the margin I scarcely used then any Authors which might easily have been done but for the illustration of those Scriptures I urged nor many of them neither only such which are eminent for piety which might be easily examined by any that should doubt the quotation which my short time would afford the search of and which might not overburthen the Auditory the Presse not being then intended nor have I named any more now you shall have it in the same nakednesse or with very little more covering then it was first brought forth with I was constrained to introduce it some other way for the reason before mentioned but the margin directs to the beginning of the Sermons I have cast it into Sections not to distinguish the Lectures but to help your reading only where some little Use hath been made it hath been for the most part at the end of Lectures I am conscious to my self of many weaknesses and should sure have blushed to be thus generally observed had not constraint in a manner offer'd violence to modesty I should have been induced rather to have suffered the dishonour of cowardise in not appearing in the field then the reproach of insufficiency by a too weak undertaking but this chiefly relates to mine own person the other reflects more upon the truth Besides cowardise can but suffer he that for fear forsakes one piece of ground at first may after be quite driven out of the field whereas weakness may prevail yea being assisted by the God of strength may get the conquest when truth must appear more glorious and God himself receive much more honour I shall be glad if I finde among men rather the loving conjunction of Shem's and Japhet's shoulders to cover my nakedness then the open mouthes of cursed Hams to proclaim what they discern Sr Walter Rawleigh mentions some Books that speak much but say little I would not willingly be reckoned in that number if that little I have spoken may be so much as to conduce in any measure to the satisfaction of doubting the establishment of standing Christians but the least tittle to exalt the truth and support the Ministry of Iesus Christ especially if in these daies now the axell-tree of the Ministeriall function is so much struck at and begins here to crack I might by this providence be made instrumentall to clap one band to strengthen it but to put one spoke into the wheel to help it I should esteem it a superabundant recompence If you good Reader shall receive any advantage I will chearfully take the interest of your prayers for the principle of your profit and besides acknowledge my self Your indebted and engaged servant J. F. THE Lawfull Preacher Or a short Discourse About the Call of MINISTERS PROVING That they onely ought to preach who are ordained to that Service SECT. 1. DIsorder seldom ends where it begins an inch awry in the foundation where it 's scarcely discerned may be a yard before the top stone be laid when it will be more visible Evil is of a multiplying nature and needs no other foetation but liberty for its production Errour like an ill weed requires nothing more for its infinite encrease then toleration then not to be plucked up Who would have thought that contempt of the persons grumbling at the maintenance would have ended in disputing yea denying the Office of Ministers It 's some mens greatest policy to cast dirt on all hands that something may stick It is much if in a large Bill something doth not at least appear if not prove true I shall not stand to justifie their persons although I could quickly excuse them from many of those scandalous aspersions cast upon them yet I dare pleade for their Calling What wickednesse is in that Can that Office be evil that is ordained by God himself Were not the Prophets and Priests instituted by him under the Law Were not the Apostles Prophets Evangelists Pastors Teachers substituted by Christ under the Gospel And hath not he promised to be with them to the end of the world Can that Calling be unnecessary which was appointed for the perfecting of the Saints for the edifying of the body of Christ A desire of Dominion is objected against their persons and which is worse a Title to power is suspected in their Offices What Authority God hath entailed upon the Office it is a sin in any to cut off unless there could be a Fine and Recovery acknowledged in the Court of Heaven And I wish that the accusers of the Brethren knew with what unwillingnesse they receive that Power others think they affect and what a burthen that is to their shoulders which some conceive they delight in Ye take too much upon you ye sons of Levi is the renewed complaint of Corah's successors but did not Corah Dathan and Abiram the sonnes of Belial take too much upon them too Was it not only their desire to share in what they pretended evil in others that was the cause of the outcry Malice is as blinde as Love they equally
although in a different manner darken the judgement we must never expect right Sentence where Passion brings in the Evidence and Malice gives in the Verdict Where malice is in the sediment a little heat will raise the scum of false accusations and unjust reports where that lies under the earth there will not want an Aetna through which to breath forth the flame of railings or 't will shake the whole Island if that fire be but kindled it will quickly burst out when it is resolved the dog must be beaten is is no hard matter to finde a staff And truly impotency is a sufficient crime when violence sits in judgement When I consider how great the cry and how little the cause is how strong the plea yet how weak the proof is against the Ministry I can scarcely finde any other sourse of it I cannot see what accusation zeal unlesse over-heated with passion can bring nor what strength judgement unlesse blinded by malice can reise against it The Anti, trinitarians want a word the Anti-sabbatarians would see a command the Anti-Poedobaptists would have some example produced in Scripture all which are easily answered but what proving argument the Anti-Presbyters can urge who may finde word precept practice and all for the Office of Ministers it 's hard to discern what they produce shall be spoken to in the following discourse It is the devils common policy who was subtle enough in his infancy and surely hath lost nothing of his cunning by age and practice to strike at the foundation of the adverse Kingdom knowing that the building cannot stand long if that be weakned sometimes he violently batters but delights more in secret underminings not only as what is least discerned but as what is most conducible to his advantage the roof may be shattered the branches may be lopt when yet the tree may live and the house stand firm but kill the root take away the foundation and there will need no farther endeavour to ruine the one or destroy the other The Ministry is one of the great parts of Religion's foundation this will suddenly fall if that be rooted out When there was no King in Israel every man did what seemed him good in his own eyes and when there is no Priest nor Prophet in Israel every man may offer his own Corban and teach the vision of his own brain It is observable that Satan in his strongest oppositions against Religion hath constantly raised his greatest batteries against the Ministers some have been planted against their repute others against their maintenance others against their lives and others which are not the weakest against their Office if this were but laid low the work were half done Luther tells Melancthon If the Ministery fall the Kingdom of Christ must not stand long saith Christ to Peter Vpon this Rock will I build my Church It is properly meant of that doctrine and confession that he made and preached surely the Apostles in whose name he spake and their successors have a share in the work Hence it is said that the Gentiles when drawn nigh by the bloud of Jesus are built upon the foundation of Prophets and Apostles Jesus Christ being the chirf corner stone Eph. 2. 20 It was not Peter's person on which the Lord Christ promised to build his Church but in hac Catholicae fidei confessione statuo fideles ad vitam upon the confession he made Nor is it the persons of the Prophets and Apostles called here the foundation but the doctrine preached by them which Ambrose cals the Old and New Testament It is the constant practice of the Mahumetans to have their Muâ—â—i in great reverence for it is a received principle among them That no one thing preserves and improves Religion more then a venerable high esteem of their chiefest Ministers I would Christians were not in this lesse Christian Upon the like ground it may be conceived that S. Paul commands the Thessalonians That they would know them that are over them in the Lord 1 Thes. 5. 12 13. and esteem them very highly for their works sake That ye know indeed the Vulg. Lat. renders it ut noveritis but Beza translates it ut agnoscatis that ye acknowledge them it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Zanchius explains to acknowledge and reverently to esteem them as their Fathers and Ministers The English word is used in the same sense Mat. 7. 23. which place I find urged both by Beza and Zanchy to prove their exposition of this I know you not I never acknowledged or knew you as mine That you very highly esteem them in love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some reade it more abundantly others exceedingly the word is very significant I doubt whether it may please to give the full signification of it It is as a Critick exceedingly yea more then exceedingly it is as if you would say excessively Beza renders the same expression in another place suprà quà m redrâ—danter Which yet is not referred especially to an admiration of their persom nor chiefly to an esteem of their gifts although both of these are required in the Text but to the respectfull acknowledgement of their Ministery they coming in the Name and by the Authority of God for it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Lord Which Beza and Zanchy both refer to their Ecclesiasticall Office but Diodate glosseth it in the Lord i. e. in the name by the Commission and Authority of the Lord He well knew that if the Messenger were sleighted the Report would not be received He derides the Embassie that looks not on the Deliverer of it as Commissioned Is not this the Carpenters Son was that which prevented the beleeving of Christ's Word When at other times they looked upon him as a Devill they were unlikely to hearken to him as a God He casteth out Devils through Beelzebub It was no wonder that the proud men rejected Jeremiah's Meslage when they could say God hath not sent him I know nothing that more powerfully preventeth the efficacy of the Gospel then disputing their Commission denying their Office that bring it Limbs of Antichrist are unlikely to be Christs Messengers it is not probable that the tail of the beast should be emploied in Gods service SECT. II. BUt the great Objection is That those who thus labour in the Lord and are thus highly to be esteemed are not the Black-coated Ministers Ordained by men furnished with learning at the Universities to neglect them is not to refuse Messengers of God nor is it to sleight the Gospel to cast off what they preach But for Answer What is spoken against their Coats reflects upon their Function not the colour of their Cloth that is not worth a Reply any further then as it will fall under the other afterward That they are Ordained by men me thinks cannot injure them Many mistake the matter and therefore
Doctrines and lives too whether are most sutable to the revealed will of God but I could not do it without seeming bitterness to them without a shew of arrogance in our selves In this let God and all but moderate people judge between us Nor shall I speak more then I have in the former part to his railing Arguments to prove Ministers Antichristian there is but one that is at all likely to get any credit and that is answered there I shall only propose what he asked p. 44. Who are the unquiet men the gifted brethren or the Ministers If their practice will not sufficiently discover it in running from place to place to disturb Congregations who practised quietness only while they had no power to be unquiet let this railing book be spread before you and then see what boilings of spirit what trouble some humours these men are affected withall who under a pretence of Christian liberty disturb the peace of Christians abuse the Names and if it were in their power would even take away the lives of godly men I must end yet I might have spoken somewhat more if I had had more time but the Press will stay I hope it is enough to discover the invalidity of his proof who hath given in a great charge against the Ministers and then to take off the prejudice of Readers that might possess them against what I have Printed in Justification of the Call of the Ministers of England I am apt to think but shall submit to the judgement of more wise and now lesse engaged men that there is nothing of value in his whole book but either in the former part or this short Appendix may receive a full and satisfying Answer If there be any need I may be larger afterward In the mean time I shall earnestly desire the Reader to look upon both with a single eye and unprejudiced heart look through the railing and see what of Argument you can finde in that then excuse my weakness and see whether you may finde an Answer in this Take not reproaches for Arguments which content some It is easier to accuse then to prove cast not off the truth for any infirmity in the managure of its cause It is easier finding then amending faults If ever the like piece should come to mine hand again I should take little delight to reade it and lesse pains to Answer it It is a great sign of weakness of Argument where there is such strength of reproaches Barking doggs are best appeased by neglect the greatest scoldes are soonest quieted by silence If by this unpleasant difference truth may be at all manifested and thereby the Saints of God in any measure advantaged I shall bless God in it and esteem it a most gracious Providence that I had any hand in it FINIS Courteous Reader THese new Books following are Printed and sold by W. Roybould at the Unicorn in Pauls Church-yard near the little North-Door THe Holy Arbour containing a Body of Divinity or the Sum and Substance of Christian Religion in Folio By John Godolphin J. C. D. 1651. The History of the Bohemian Persecution from the beginning of their Conversion to Christianity to these times in 8 The Ladies Vindication or the Praise of worthy women in 12o 1651. A further Discovery of the Mystery of the last times in 4o 1651. The Life and Reign of King Charles in 8o 1651. The Antiquity of Common-wealths instanced by that of Holland in 8o 1652. Church-Cases cleared with a Pacificatory Preface to reconcile the difference between the Presbyterians Independents and Anabaptists by Dr N. Homes in 8o 1652. A Sermon Preached the 8th of Octob. 1650. before the L. Mayor c. By Dr Homes The Mischief of mixt Communions in 40 By Dr Homes A Plea for the Ministry in 4o by M. W. Wickins A Sermon Preached Novemb. 5. 1651. By Mr Jenkins being the first he preach'd after his Releasement The Churches and Ministry of England true Churches and true Ministry cleared and proved by Francis Fullwood before a numerous Congregation assembled to hear the opposition then made by M. T. Collier and others of his party Also a Preface of the Manner and a Narrative of the Dispute attested under the hands of the Ministers then present in 4o 1652. The Ordering and Setling of Ireland in Folio 1652. Christ alone exalted in 17 Sermons by Dr Crisp in 8o The Assertion of Grace by R. Town in 8o A Sermon Preached at Taunton by Mr Newton May 12. 1652. Poems with Additions Also The Muses Looking-glasse Amyntas Jealous Lovers and Aristippus the jovial Philosopher By Tho. Randolph M. A. in 8o 1652. The Life of Mr Marriot the great Eater in 4o With all his mercy Actions and Travels A Cat may look upon a King Or A Character of the Lives and Actions of all the Kings from William the Conquerour to King Charles in 12o 1652. The Assemblies 〈…〉 chismâ— Tout humaine proposition c. Non exploratis rationibus traditionum probabilem tantum fidem portant Cyprian Facilis descensus Averni c. Religious Greenbam speaking how God had joyned godlinesse and the means of godlinesse together calls them frantick hereticks that neglect the means c. For this observe that of Mar. 1. 14 15. Note it well Christ is said to preach the Gospel when he preached repentance Summa caput praedicationis Johanuis Christi Apostoloâ—â—m Note Magis utimur spectacillis quam speculis I had preached three of the Sermons before they came when I was to preach the last Sermon they were brought to oppose me They took the Pulpit before I came both this day and the next Which three things are intimated in that place from which they take their liberty to speak after others have preached viz. 1 Cor. 14 Posito uno absurdo sequuntur milâ—â—a Fortitèr calumniare aliquid haerebit Eph. 4. 11. Mat. 28. 19 20 Eph. 4. 12. Typhoem is feigned to lye under Sicily which is the cause of so many earth-quaks there and that the flames of Aetna are but the breathings of his mouth Gen. 3. 1. Sinos ruemus ruet Christus unà scilicet ille regnator mundi matlem ego eum Christo ruere quà m-cum Caesare stare Mat. 16. 18. Eph. 4. 20. Ambrose Si quis intelligat ipsas Apostolorum Prophetarum personas nimis faedè halluciuatitur Zanch. in loc. Super fundamentum c. hoc est super vetus novum Testamentum collocati Amb. 1 Thes. 5. 12 13. Agnoscere i. Pro Pastoribus nostris aâ— patribus revcrentèr amplecti Zanc. in loc. Abundantiùs vulg. Lat. quà m maximè Beza Leigh Beza in Eph. 3 20. Let them ob serve this who abuse the persons traduce the Names the gifts of Ministers Jer. 43. 1 2. Here begin the Sermons which were then introduced in the same manner as here for handling the neglect of the Gospel on Heb. 2. 7. I pressed the Congregation as a means to help them to
3. It is agreed by all that I meet withall that this which is here called Prophesying was some extraordinary gift conferred by God only for some time not that they did prophesie as the Prophets but whereby they did in a wonderfull manner even to admiration speak of some difficult and abstruse things which would not have been known or spoken of but by such a gift Calvin saith that prophesying here is no more then some excellent ability to reveal mysterious things of the same judgement are many others a Whereas it is said of the rest that they prophesied and did not cease v. 25 b it is to be meant only of that time when God conferred that extraordinary gift upon them for the manifestation of their Call So that had they prophesied in this sense without a Call which yet you see they did not it were no argument to prove preaching without a Call because that is not at all intended in prophesying here 4. That Moses wished all the Lords people were Prophets hath nothing at all of proof in it for besides that by prophesying here is not meant preaching as was shewed before and that the Scripture makes a difference between Prophets and Teachers as shall be shewed presently his wish is only that they were Prophets which implies no more then that when they were Prophets they might prophesie that if they were thus gifted and set apart they might in the like manner exercise their gift If we should hear of some great acts of mercy done by rich men and I should wish you were all rich it were not to intend that you should do the like acts till you had the like riches Or if we were filled with the reports of some famous acts of Justice done by some faithfull Judges in avenging bloud in executing malefactours and I should wish that all the honest people in England were Judges It were not that every honest man should avenge bloud without Commission or execute malefactors till he were a Judge For my part I wish that all Prophets may prophesie and that there were more able and faithfull Ministers of the Gospel that the Lord would yet thrust out more labourers into his Vineyard yet I do not see that this place will prove that any should prophesie till they are Prophets that any should preach till they are set apart for the Office The second Argument is drawn from the order of the Corinthian Churches mentioned 1 Cor. 14. 31. where it is said that they may all Prophesie one by one whence it is urged that every one that is gifted may preach For the answer of this as of the other I shall lay down some particulars whereby you may see the mistake the more clearly 1. Prophesying in that place was not Preaching but was in the Church of Corinth an extraordinary Office now an extraordinary example is no foundation to ground an ordinary practice upon as was spoken sufficiently before Prophesying is generally taken in Scripture for a gift differing from Preaching The Apostle reckons Prophets among extraordinary Offiuers Apostles Prophets Evangelists are all together 1 Cor. 12. 2. these Prophets could by immediate revelation explain difficult and abstruse places could foretell things to come as did Agabus If we can in our daies finde any such Prophets who without any study by immediate Revelation can thus explain Scripture he shall prophesie and preach too by my consent And that this was an extraordinary gift spoken of here is manifest from the Context it is joyned with the gift of tongues which was miraculously given yea they spake by Revelation Ver. 31. If any thing be revealed c. this is not meant of every sudden fancy any uncertain conceit of any ordinary Text it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is spoken of discovering and making plain things in themselves hard to be understood and that without our industry by the immediate dartings of Supernaturall Light 2. Where it is said that they might All prophesie it is not meant of all the members of the Church but only of the Prophets who had this extraordinary gift bestowed on them That it relates not to all is manifest from what is spoken presently after where some were forbidden to speak in the Church vers. 34. It is not permitted to a woman to speak in the Church Yea the same Apostle saith that all are not Apostles all are not Prophets c. 1 Cor. 12. 29. if all were not Prophets then all must not prophesie and if all must not prophesie then the word All in that place must have some other reference The drift of the Apostle there was to prevent that disorder and confusion which was too common and too evil among them vers. 26 33. It is strange that men should take occasion by it to introduce and Foment disorder in the Church That term All then must be referred to the Prophets all the Prophets may prophesie verse 29. Let the Prophets speak and let the others judge this can be only meant of them who were called to the office and were partakers of that gift which I told you was extraordinary for they are called Prophets Let the others judge let the Prophets judge who have the Spirit of discerning and were able to try the truth as Diodate and so Beza nimirum Propheta for saith he it cannot at all be gathered from those places that it should be permitted to any of the Church to speak to this purpose it is observable that the article {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is joyned with the adjective it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which speaks its reference to the Prophets ver. 30. If any thing be revealed to another this cannot be spoken of any of the private members for it is onely of him that had immediate Revelation given him if any thing be revealed to another viz to another Prophet so Diodate and Beza renders {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alii nempe Prophetae Then ver. 31. for ye may all prophesie c. of whom can this All be meant but of those Prophets who were to speak two or three while others judged who had Revelations immediatly given them Diodate renders it all that had the gift and calling of Prophets and Beza explains {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All all the Prophets it concerns not the private members of the Church nay the following ver. 32. explains it and tels you who must speak the Spirits of the Prophets are subject to the Prophets they surely were to speak whose doctrine for that is meant by the Spirits was to be tried by the Prophets but the text saith they are the Spirits of the Prophets Whereas it is said they must speak one by one Diodate explains it by turns and in divers or several Assemblies and so Beza saith it must not be the same day but at severall meetings this is their glosse