WHich words we will handle firſt Literally, of Corporal leproſie; then Analogically, to ſhew by proportion how far Miniſters under the Goſpel are inpowered to paſs cenſure on the goodneſs, or badneſs of men, ſo to admit, or exclude them Gods ordinance.

2. Be it here premiſed that the leproſie we ſpeak of, called the plague of leproſie, is not what proceeded from natural cauſes or diſtempers (in which caſes the patient might be more properly ſent to the Phyſitian) but was immediately inflicted by Gods hand, dedecus medicinae, and a principall if not peculiar diſeaſe to the Jews, not finding in the Acts, that the Apoſtles, when preaching to the Gentiles out of Paleſtine, cured any of that diſeaſe.

3. I will not ſtir a ſtep farther before I raiſe one obſervation. Great is gods goodneſs that we Engliſh men generally, live now in the happy ignorance of the heigth of leproſie. I ſay generally, a Leper is a rarity, ſome few in Cornwell cauſed, as Phyſitians conceive from the frequent eating of fiſh new taken out of the ſea, I ſay new: I confeſs there is Lazars Bath, but though the Bath be there, thanks be to God, but few Lepers. Indeed ſome hundred years ago, when the holy war was continued by the Engliſh, our intercourſe with eaſtern people in Paleſtine made the leproſie here epidemical, and Hugh Orwell a Biſhop of London dyed thereof Anno 1085. But with the end of that War ended the leproſie of England, as to the generallity and malignity thereof. Every ſcab, or ſcurf, or ſcale, obſerving Tydes in the body, is not preſently the leproſie, but know, as the Jews had a diſeaſe we have not, ſo we have a diſeaſe the Jews had not: excuſe me for naming it, you may eaſily conceive what I would willingly conceal, it is the laſt rod that God made therewith to whip wantonneſs, and which he handſelled on the French at Naples two thouſand miles from this place. How came this malady to climb and clamber over the high aſpiring Alpes? when got into France? England being an Iſland ſecured from the diſeaſes of the continent how came it to ſwim over into England, did wicked Forreigners bring it hither, or wanton Engliſh fetch it thence? how ever it was ſo, it is, and is a diſeaſe ſo much worſe than leproſice, as ſin is worſe than ſuffering, tranſgreſſion worſe than affliction.

4. Now ſhall we make a brief paraphraſe on every word, the Priest, not every ordinary Levite, but either Aaron or one of his Sons.

Quest. Why was not this power rather committed to a corporation of Prieſts, as being too great a charge to be truſted in one perſon? why were not a veſtry of Lay-Elders admitted as Aſſiſtants herein.

And the Prieſt herein was a Type of Chriſt, who was to be but one▪ Individual Perſon, and therefore a ſingle Prieſt alone was employed therein.

Shall look on him. But what if he were blind as in the caſe of Eli? 1 Sam. 4. 15.

And the Commisſion of trying was granted to the High Prieſts or one of his Sons, as it is verſ▪ the 2. who in ſuch a caſe was to officiate for his Father.

Look. Herein 2. things conteined, the inſpection of the eye, and the circumſpection of the judgement. For the latter the Prieſt might not proceed on his own Arbitrary principles, but was confined to Gods directions preſcribed unto him; and principally he diſcovered it by 3. ſignes 1. Depreſſion, by the ſubſidency or the ſinking of the malady when it intrenched it ſelf in pits and holes made in the fleſh. 2. Diffuſion, when the malignity thereof contained not it ſelf to the firſt place, but dilated it ſelf over the body. 3. Diſcoloration, when the hair therein was turned white, arguing the debility of nature, white commonly a colour of innocence, now of infection; commonly the livery of chearfulneſs, now of ſadneſs; a black white, ſable and ſorrowfull.

Now whereas the Priest was to look on the Party truſting no other evidence than his own eyes, we learn mens cenſures muſt not go on heare-ſays but be grounded on their own knowledge. I will go Gen. 18. 21 down and ſee whether they have done altogether, &c.

And Pronounce, him the Priest muſt not be ſceptical and ſuſpend his verdict, but muſt give ſentence to condemn or acquit.

Pronounce. That is poſitively and publickly; he was not to mutter his ſentence, as the Popiſh Prieſts in the maſs the words of conſecration, no Clandeſtine dealing in matters of publick concernment.

Unclean. Not as the Apoſtle ſaith, no unclean thing ſhall enter into the Kingdom of heaven, but ceremoniouſly unclean, ſo as to be expelled publick ſociety.

Queſtion. How came it to paſs that the Prieſt was not infected therewith, ſeeing ſometimes ſuch was the peſtilent malignity of the leproſie, as to taint the clothes, yea the walls of the houſe? Hard walls ſcarce penetrable to a bullet, yielded to the impreſſion of leproſie. Anſwer, he was ſecured by his calling and employment, obeying gods command in his vocation.

Doctrine. A lawfull calling is the beſt Armour againſt an infection. One in his calling is armed, out of his calling is naked; at leaſt laſily following his calling, his Armour, like Ahabs, is not cloſe joynted, and he left woundable in the internal chinks: with what confidence do we ſee Brick-layers, Carpenters, Plummers &c. clambering up high pinnacles, and walking in narrow places, where our feet cannot ſtand theirs will run; double the cauſe thereof, a lawfull calling & long cuſtome which hath inured them thereunto. Thus ſearchers are not ſo ſoon infected with the plague. I confeſs the plague is reſembled to fire, ſave that it burneth green wood ſooner than dry, and young people more ſubject to be tainted than old; however this is not the main reaſon why ſuch ſearchers eſcape, but becauſe in their vocation.

The Miniſters under the goſpel have not the like calling, and therefore not the like warrant to approach infectious perſons. And we may remember the ſtory of Mr. Stafford (Divinity Profeſſour in Cambridge) who to convert Sir Henry the conjurer (the ſtory in Mr. Fox) loſt his own life. Come we now to the ſecond part, the condemnation and pronounce him unclean, him, be he friend or foe, high or low, without partial reſpecting of perſons.

Doctrine. Gods miniſters ought without fear or favour to perform their office, neither to be frighted nor flattered. It is obſerved that Moſes firſt hanſelled this Law on his Siſter Myriam, Numb. 12. 15.

Secondly, we finde it ſerved by Subjects on their Soveraign in the caſe of King Uzziah, 2 Chron. 26. 20.

Obſerve herein the Prieſt thruſted him out (ſay not that this was uncivil and unmannerly violence) touch not mine anointed, ſeeing the high Prieſt did it in obedience to an higher Kings command, yea Uzziah ſenſible of his ſin, ſaith the Text, haſted out himſelf. Gods ſervants left to themſelves may fall into ſin, but when it is diſcovered unto them, as they run into it, if poſſible they would fly out of it.

Doctrine. Sad and ſorrowfull the condition of a ſequeſtred Leper. Indeed ſome of us have been ſequeſtred, and bleſſed be God we have born our yoke in our youth, hopeing that more freedom is reſerved for our old age, but our ſequeſtration is not to be named with that of a leper, whoſe ſadneſs conſiſteth in four particulars.

Firſt, they were debarred the acceſs to the place of Gods publick worſhip, and might not approach the Temple, nor be preſent at their ſacrifices, nor partake of the Paſsover.

Secondly, they were debarred from the embraces of their neareſt relations.

Thirdly, they could not expect cure but by miracle. Heavens hand, which laid it on, could onely take it off: nor was a leper capable of the benefit of the pool of Betheſda, not but that undoubtedly cured if caſt firſt into it, but becauſe thoſe porches John 5. 3. Contained onely the impotent, blinde, halt, withered.

Queſtion. Whether lepers were admitted into the ſociety.

Fourthly, dying lepers they were not buried with other people. Thus Ʋzziah, 2 Chron. 26. 23. Was buried with his Fathers in the field belonging to the Kings, for they ſaid he was a Leper, in the ſuburbs of the place of ſepulture.

This ſerveth for a ſufficient warrant to juſtifie this City in a practiſe which ſome do behold as over rigid and ſevere, namely the ſhutting up of infected perſons at the beginning of the plague; ſome would have the ſick and the ſound to go promiſcuouſly together, as they do at Grand Cairo in Egypt. Indeed if they be poor to ſhut them up in their houſes and to ſhut up relief from them is murder, otherwiſe if well conſidering, they have no cauſe of juſt offence who ſo are ſhut up from publick ſociety.

Here give me leave to take an occaſion to raiſe the gratitude of this City to God. He that with Jeſs paſſeth for an old man in London, cannot remember it ſo long without the plague, this City was never more populous, ſurely there being more hives there are as many Bees: dayly increaſe of houſes argues no decreaſe of Houſeholds. Secondly, never more filth, the kennels and ſtreets are not kept more clean than before. Thirdly, never more ſinfull, as much pride as ever though removed from thoſe whoſe births ſtill may, and whoſe ſtate did once countenance gallantry to ſuch who growing great will grow gaudy in an inſtant.

Gracious Gods goodneſs, who ſent Chriſt in the fleſh to cure both our corporal and ſpiritual leproſie: I ſhall confine this dayes Sermon according to promiſe, onely to corporal leproſie: Herein obſerve the firſt particularized miracle, having the circumſtances thereof related in the firſt goſpel which our Saviour did, was on a leper Mat. 8. 2. And he gave him in charge to ſhew himſelf to the Prieſt, and to offer the gift which Moſes cammanded for a teſtimony unto them. A teſtimony not ſo much to teſtifie that the party was not palliately but perfectly cured, but for a teſtimony to the Prieſt to evidence to them, that Chriſt was come in the fleſh, the expected Mesſia, as appeared by his miracles, and had they not been willingly and willfully blind, barring and bolting their eyes againſt the beams of truth, they could not but be ſenſible that the Saviour of mankind was come. Surely the ſacrifice for the cleanſing the Lepers Levit. 14. 4. formerly ſeldom uſed, when God, thrifty of his miracles, was pleaſed now and then to drop down one from Heaven, began now to be ſo ordinary with the Prieſts, that it could not but mind them that the Mesſiah was come.

Secondly, Chriſt cured more lepers at once than of any other diſeaſe; Chriſt cured two blinde men together, Math. 9. 27. two men poſſeſſed with Divels, Math. 8. 28. whilſt he healed a whole ſociety of Lepers (poor people being parted from all others, it was ſome comfort to them to keep company together) Luke 17. 12. ten at a time, on that ſad token that nine of them prooved unthankfull.

Thirdly, in the Commiſsion to the Diſciples, Math. 20. 8. Heal the ſick, it follows, cleanſe the Lepers. The curing of that malady alone (with the caſting out of Divels) are expreſſed in particular words, all the reſt in general terms. Either to ſhew that more than ordinary power was requiſite for the healing thereof, or that leproſie-cureing was their proper and peculiar maſterpiece, to evidence to all, that they were ſent by him whoſe calling was to cure the leproſie of our ſouls.

1. COme we now to handle theſe words Analogically conceiving them of ſufficient latitude, to give us juſt occaſion to enter on the enquiry, whether Gods Miniſters under the goſpel have a ſufficient commiſsion to examin, and exclude Perſons from the Sacrament. But firſt let me acquaint the Audience with the integrity of my intentions herein.

2. There was a ſect of Philoſophers called 〈 in non-Latin alphabet 〉 , which were none of the four Elemental ſects of ſtoicks, Peripateticks, Academicks & Epicures. Theſe would be bound to no one opinion that any of the other maintained; only they would be left at large to pick & choſe what they conceived ſound and ſolid in any of their opinions, refuſing the reſt what they eſteemed otherwiſe. In a word, theſe Eclectici were the Quint-eſſence of the former four Sects of Philoſophers.

3. I intend in like manner to be a Chooſer in this point. (Grand the difference betwixt a Chooſer, and a Seeker of our age, the former is poſitive, the latter ſceptical, hovering over all, ſetling on nothing) I know no reaſon that we are bound to take one and all in any perſwaſion. Three great Intereſts may be named in England, one that was the Prelatical, one that is the Presbyterian, one that would be the Independant. I ſhall embrace what I find in any of their practiſes commendable, and conſonant to Gods word, making uſe of my Chriſtian liberty, to leave the reſt which in my weak judgement may ſeem ſubject to juſt exception.

2. Propoſition, there is no pregnant place of Scripture which expreſly impowereth the Miniſters of the goſpel with authority of Examination and Excluſion from the Sacrament: I have looked for it in the place where I was moſt likely to finde it, namely, 1 Cor. 11. where Saint Paul at large condemneth the abuſes at the Sacrament in their Church. Here I expected the Corinthian Miniſters ſhould have been checkt for keeping no ſtricter guard about Gods Table, and that the main fault of this prophaneneſs ſhould be charged on their negligence. What ſaid David to Abner 1 Sam. 26. 16. When he fetcht the Spear and Cruſe of water, from the head of ſleeping Saul? Ye are worthy to die, becauſe you have not kept your maſter, the Lords anointed; ſuch a ſharp reproof I expected from S. Paul to the miniſters of Corinth for being no more vigilant (as being Gods lifeguard) in ſecuring the Body and bloud of Chriſt from unworthy Communicants. But not the leaſt check to them, onely a general exhortation to others to examin themſelves.

2. Propoſition there are ſome places of Scripture which by proportion and conſequence do more than probably inſinuate ſuch a power in the Miniſter. Firſt for examining Heb. 13. 17. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſouls, as they that muſt give account that they may do it with joy, and not with grief, for that is unprofitable for you. God foreſeeing that in after-ages the Miniſter in a Church might be but One, the Pariſhioners many, he perchance poor, they rich, he poſſibly young, they grave, and ancient, ſaw there would be an humour of oppoſition in them to ſubmit to their Paſtour, and therefore thought it neceſſary to leave this command on record. Now the beſt Auditour cannot give an account of them whoſe receipts and expences he hath not examined, and therefore by conſequence it may be collected that they may and muſt try the conditions and abilities of their people, Prov. 27. 21. Be thou diligent to know the ſtate of thy Flocks, and look well to thy heards.

6. Secondly, for Excluding, where be it premiſed, that if an Examining power can be demonſtrated in the Miniſters, a power of Excluſion doth by neceſſary and undeniable conſequence follow thereupon: For the Miniſters Examination would be altogether uſeleſs, if ſuch, who thereby ſhall be detected unfitting or unworthy may in defiance of the Miniſter, intrude themſelves Communicants to the Sacrament. If therefore the Miniſters Examination be as a weapon without an edge, and be onely to make a noiſe without any further power, it would render him ridiculous to Prophane perſons, and expoſe his pains and profesſion to contempt. Surely therefore, his Examination is ſeconded and attended with authority to admit and exclude from the Sacrament, as he findeth perſons fit or unfit for the ſame.

7. Of places importing an Excluding power, many inſiſt on the 2 Chron. 23. 19. And Jehojada ſet the Porters at the gates of the houſe of the Lord, that none, which was unclean in any thing ſhould enter in.

8. In the new Teſtament many alleadge, Matth. 7. 6. Give not that which is holy unto doggs. What more holy than the Body and Bloud of Christ in the Sacrament, who more Dogs, more Swine than thoſe wilfully wallow in wickedneſs?

To theſe add the words of my Text, And the Prieſt ſhall look on him; There is Examination, and pronounce him unclean, there is Excluſion. Yet let not too much improvement be made of thoſe words, leſt they ſtretch ſo far as to break. If the proportion be applied in all particulars, the High Prieſt alone, being impowered with this authoritie, will advance the Hierarchichal power farther than ſuch as make uſe of this place will well approve.

Object. You have out of ignorance or envie, concealed one of the moſt effectual Scriptures in the New Teſtament, inſtructing Miniſters with an Examining power of all in the Flock, namely, 1. Pet. 3. 15. Be readie always to give an anſwer to every one that asketh you a reaſon of the hope of that is in you with meekneſs and fear. It ſeems you are willingly ignorant (to uſe the Apoſtle's phraſe) of this Text ſo pertinent to the purpoſe.

Anſw. I know many behold it as the Champion of their cauſe, and have uſed it to order their refractorie Pariſhioners into Examination. For my own part I look on it as nothing to the purpoſe. It is better to fight naked, than with bad Armour. For the rags of a bad Corcelet, make a deeper wound, and worſe to be healed than the bullet it ſelf. None ſuch foes to a cauſe as ſuch friends who will defend it, Argumentis non cogentibus, with reaſons of ſuch ſtrength which compel not a rational man into the free belief of them. The words, as appears by the coherence, are principally calculated for the Climate of perſecution, when men ſuffer for righteouſneſs ſake, and enjoyn all a free and fearleſs profeſſion of the Faith, when called thereunto. Beſides, the command being general, Miniſters are as much obliged thereby to give an anſwer to their Pariſhioners, if asking them as Pariſhioners, are bound to give an account thereof to the Miniſter: And therefore I purpoſly declined the mention of this place.

3. Propoſ. Children, Mad-men, Idiots, during their condition, are not to be admitted to the Sacrament. The reaſon is plain, becauſe they cannot perform an Eſſential requiſite thereunto, namely, examin themſelves. But when ſuch Children ſhall arrive at years of diſcretion. Madmen ſhall, by Gods bleſſing on Phyſick, or otherwiſe, either return to their Lucide intervals, or be totally cured of their distemper. Idiots, (which ſeldom comes to paſs) be enlarged in their underſtandings, they may be admitted Communicants. Till when, the Church, as Guardian in their minoritie, doth not finally withhold the Sacrament from, but ſeaſonably reſerveth it for them.

4 Propoſ. Young Perſons utterly ignorant in the Principles of Religion, are not to be admitted to the Sacrament till improved in knowledge.] Yet Miniſters ought to be very tender in this particular, leſt they miſtake ſmall yet true knowledge for utter ignorance. Know, that we have no certain ſtandard in Scripture to meaſure peoples knowledge by. There is not ſet down the minimum ut ſic, the leaſt and loweſt degree of knowledge which putteth one into a communicating capacitie, which ſhould make Miniſters the more favourable, eſpecially to ſuch who discover a deſire of information. Leſt alſo the more heat plead for the leſs light, ſuch as are conſcientious in their converſations.

5 Propoſ. Perſons actually or virtually excommunicated durante ſtatu, are to be excluded the Sacrament. For we behold them as no Members of the Church at all, but in the language of the Apoſtle, 1. Tim. 1. 20. delivered unto Satan. Now 1. Cor. 10. 21. Ye cannot be partaker of the Lords table, and of the table of devils. Surely ſuch who are delivered to him are Satans gueſts, and in commons with him, untill on the publick confeſſion of his fault in practical, or profeſſion of his faith in dostrinal offences, they be reſtored to the Congregation.

Secondly, Perſons virtually excommunicated, by whom I underſtand ſuch who wallow in a notorious ſin excommunicable in it ſelf, though the ſentence be not ſolemnly paſſed upon them. I ſay, notorious ſin. Bleſſed be God, ſurreptitious ſins of infirmitie do not render us incapable of the Sacrament; If they did, Gods table would ſtand utterly unfurniſhed, without any either to Adminiſter or Receive thoſe holy Myſteries.

Now ſins muſt be notorious two manner of ways, 1. Quoad naturam. 2. Quoad notitiam.

Firſt quo ad naturam, the ſin being horrible and hainous in its own nature, ſuch a ſin as is not onely mortal, as all ſins are, but mortiferum, if Gods mercie doth not interpoſe: an enumeration whereof is needleſs as generally known.

By the way there is a notorious ſin in the nature thereof, which notwithſtanding in defiance of oppoſition, forceth his acceſs unto the Sacrament, namely the ſin of oppreſsion. How great this is, doth appear by the words of Solomon, Eccleſ. 7. 7. Oppreſſion maketh a wiſe man mad; that is, Wiſe men being oppreſſed above their ſtrength, to comport therewith, oft-times break forth into mad extravagancies. Now having formerly ſhewed how Mad-men are to be prohibited the Communion, quod efficit tale magis eſt tale. What makes ſo, is more ſo. Oppreſſors ſure ought not to receive. But alas! in all ages ſuch their power, that if pleaſed, they will command their own paſſage to the Communion in ſpight of the Miniſters oppoſition, God alone being able to puniſh their preſumption therein.

Secondly, the ſin muſt be notorious, quoad notitiam, ſo that general cogniſance is taken thereof, to the publick ſcandal of the Congregation. If it be done in a corner known to few, no pregnant proof nor publick appearance thereof, the admiſſion of ſuch an offender, is ſo far from being offenſive to the Church, that the excluſion of him, will rather be ſcandalous: But where notice of the fault is arrived at many, and the noyſe thereof at more, amounting to a conſiderable part of the Congregation, either in qualitie or number, there lyeth a juſt prohibition againſt the receiving of ſuch an offender.

When therefore the drunkard ſhall hold his quaffing-cup in the one hand, and yet deſire to take the Chalice in the other, when he ſhall maliciouſly vow to ſhed the bloud of his Brother, and yet in the next moment deſire the bloud of Chriſt to be tendered unto him. When men ſhall come reeking from their luſt, or reeling in their drunkenneſs; when any offender with the Adultereſs John 8. 3. 〈 in non-Latin alphabet 〉 , and with Cosbie and Zimri ſhall boldly brave out a ſin; the Miniſter may and muſt, with well tempered zeal, forbid them partake of the Sacrament.

This libertie was allowed the Miniſters under the Epiſcopacie by the words of the In the Order of the Adminiſtration of the Communion, or at the leaſt declare himſelf to be in full purpoſe ſo to do, as ſoon as he conveniently may. Rubrick. And if any of thoſe be an open and notorious evil liver, ſo that the congregation by him is offended, or have done any wrong to his neighbour by word or deed, the Curate, having knowledge thereof, ſhall call him, and advertiſe him in any wiſe not to preſume to come to the Lords table, untill he have openly declared himſelf to have truly repented and amended his former naughtie life, that the Congregation may thereby be ſatisfied, which afore were eſteemed, and he have recompenced the partie whom he hath done wrong unto.

Now becauſe onely ſins notorious, quo ad notitiam, disable a Communicant from the receiving of the ſacrament. Hence it is that Hypocrites in all ages will repair thither in deſpight of the greateſt caution. Let the Lords board be raled about never ſo high, never ſo low, never ſo cloſe, yet Hypocriſie will either climb over it, or creep under it, or wind it ſelf through it. The black devil may, the white devil never will be kept out of Chriſtian Congregations.

Propoſ. 6. Young people, be they never ſo great or gracious, are at firſt to be examined by the Miniſter before admitted to the ſacrament. Moſt Noble Theophilus may be an inſtance hereof, Luk. 1. 4. that thou mayſt know the certaintie of thoſe things wherein thou haſt been inſtructed; .i. catechiſed. And although it apears not in the Text that ſuch catechiſing of him was done by the Miniſter, yet it is eaſie to prove out of primitive antiquitie, that Catechumeni was a degree of young Chriſtians Candidates for the ſacrament.

Here it were to be wiſhed, that Miniſters queſtions in this caſe might be confined, if not to ſacramental, yet to ſoul-concernment. They are not to come to the people as the Queen of Sheba did to Solomon, to urge them with hard queſtions, 1. Chron. 9. 1. nor to propound riddles to them as did Sampſon to his thirtie Companions, Judges 14. 32. but onely to demand of them ſuch eſſential points of Religion, the not knowing, or ill holding whereof, maimeth the vitals of the ſoul of a Chriſtian.

I ſpeak it upon the complaint of thoſe (whoſe report with me is above exception) how many difficult, yet frivolous queſtions have been propounded unto them; as what God did before he created the world? Where the ſoul of Lazarus was in the three days interval, whileſt his bodie lay in the grave? A queſtion which he who propounded it, I believe was as ignorant of, as the partie to whom it was propounded.

Others have been too ſtern, and moroſe in not accepting true and pertinent anſwers, if not coming up to the very top of what was demanded. Thus when one was asked what God was, the partie no leſs modeſtly than truly replyed, God is a Spirit, to whom the Miniſter returned, and ſo is the devil too; enough to daſh and daunt a ſoftly ſpirit which rather deſerved encouragement. Fox Act. & Mon. pag. 1503. It is reported of Biſhop Hooper, that worthy Martyr, in the days of Queen Mary (and a Cartwright before Mr. Cartwright, I mean the great Patron of non-Conformiſts) that when an honeſt Citizen, in a conflict of conſcience came to his door for Counſel, being abaſhed at his auſtere behaviour, he durſt not come in, but departed, ſeeking remedie for his troubled mind at other mens hands. We ſee good men may be faultie in this particular, and many modeſt people, examined by rigorous Paſtors may be frighted into ignorance or forgetfulneſs, or ſilence of thoſe very things which formerly they knew, remembered, and could expreſs.

Propoſ. 7. Such who once have been admitted by the Miniſter to the Communion, are not afterwards to be excluded the ſame, except ſince their firſt admiſſion they may be challenged of ſome notorious defection from the Faith, or corruption in manners. And if they can be challenged, they fall under our former exception.

This laſt Propoſition is grounded on that Foundation which few of the Presbyterian partie uſe to denie, namely, that they, who once have ſaving knowledge, always have it; and are rather finally improved than impared therein, Pſalm 92. 14. They ſhall ſtill bring forth fruit, they ſhall be fat and flouriſhing. A Miniſter therefore ought charitably to preſume (nothing appearing to the contrarie) that the ſouls of his people move a progreſſive, not a retrograde motion in pietie: eſpecially if he conſtantly and conſcionably prayeth for them and preacheth amongſt them.

I ſay ſuch are not of neceſsitie to be reexamined by the Miniſter. Indeed, if out of humilitie they will tender themſelves of their own accord to their Miniſter, and ſubmit to a ſecond examination, (or as often as they pleaſe to receive) the ſacrament, I commend their meekneſs, and account it an acceptable offering in the eyes of God. However their act ought not to be obligatorie to all others, ſo as to be preſſed to that which ſome voluntarily did perform.

Uſe 1. To confute ſuch who are overremiſs in adminiſtering the ſacrament, requiring no more than the general profeſſion of Chriſtianitie, a reverend poſture of the bodie, & a hand reached out to receive, to qualifie one for a Communicant. Theſe make the Lords table a Pandocheon, an Inne to entertain all, & Chriſt to keep open houſe at the Sacrament; and yet we may obſerve a great difference between the places of Chriſt preaching, and adminiſtering the ſacrament. He preached often ſub dio, in the open air where nothing confined his voice but his voice, as extending audible (at leaſt intelligible) no farther. Thus Matth. 5. 1. He went up into a mountain and preached. Matth. 13. 2. He went into a Ship and ſate, and the whole multitude stood on the ſhore. But when he adminiſtered the Sacrament to ſome ſelect perſons, then he made choice Mar. 14. 15. of an upper chamber trimmed and prepared, purpoſely made readie for them, of far leſs latitude, and receipt as capable, onely of the company intended preſent at that exerciſe. To ſhew the extenſiveneſs of the Word to all that pleaſe to hear the ſame, the contractedneſs of the Communion, confined onely to ſuch as in ſome meaſure are fitted for the receiving thereof.

The maintainers of this Opinion of promiſcuous Communions, proceed upon a double error. Firſt, on the example of Judas, one of the worſt of men, yet not thought bad enough by Christ himſelf to be excluded the ſacrament. Here they take that for decided which is diſputed, that for concluded which is controverted, adhuc ſub Judice lis eſt, it hangeth as yet on the file, and the number and worth of ancient Writers on the negative, are almoſt even with thoſe which affirm his receiving. But ſuppoſe he did receive the ſacrament, (which in my particular opinion I do believe) it maketh nothing for the advantage of thoſe which urge it in this behalf.

For, Firſt, Judas was compleatly qualified for a Communicant, firſt with knowledge, whereof he had too much, except he had uſed it better, whoſe eminent parts were like unto thoſe torches and lanthorns abuſed by him to apprehend and betray our Saviour. Secondly, with ſuch ſeeming holineſs, that none of his Fellow-diſciples could deteſt, or did ſuſpect him for unfaithfulneſs: Elſe needleſs had the queſtion been of John to Chriſt, John 13. 25. Lord who is it? had he not carried it ſo cunningly that no common jealouſie centred on him as a Traitor in intention.

Object. Chriſt as God knew Judas to be an Hipocrite and a Devil, and yet he would not denie him the ſacrament, to ſhew, that the worſt and wickedeſt of men may be admitted thereunto.

Anſw. Indeed as God he knew it, but it is queſtionable whether he communicated this knowledge to his humanitie, and if ſo, yet might not be pleaſed to take notice thereof at the inſtant of Inſtituting the ſacrament. Becauſe therein Chriſt would do nothing but what ſhould be precedential to poſteritie to imitate: as intending that meer men ſhould afterwards follow him in the Miniſterie.

The Second falſe principle that the Patrons of Promiſcuous ſacraments proceed upon is this, that the Lords ſupper is as well a converting, as a confirming Ordinance, from whom (till we be better informed) we muſt be forced to diſſent. Here, far be it from us to minorate or leſſen the efficacie and operativeneſs of the meaneſt of Gods Ordinances, and on the other ſide, we muſt be wary, leſt we extend their power too far, to the endangering of peoples ſouls.

The Word of God is the onely ordinarie means of converſion known unto us. This pearl, though caſt before ſwine, may turn the ſwine into the ſheep, and by Gods bleſſing, alter and better their propertie. Nor is any other previous qualification required by an Auditor of Gods word, but meer hearing the ſame, which may put life into thoſe who were dead in treſpaſſes, in ſins. But Food and Phyſick (for ſuch is the ſacrament) if not given to ſuch who have life to take and digeſt them, is altogether uſeleſs. The firſt muſt have faith & repentance who expect to reap any benefit thereby.

Object. The ſacrament is alſo a converting means, becauſe in the adminiſtration thereof, many excellent paſſages of Scripture are intermingled. Formerly, when the Liturgie was in full practice, ſeveral Texts of moſt ſignal comfort were interwoven by the Miniſter in his preparative addreſſes thereunto, Matth. 11. 28. Come unto me all that travel, &c. John 3. 16. So God loved the world, &c. 1. Tim. 1. 15. This is a true ſaying, and worthy, &c. 1. John 2. 1, 2. If any man ſin, we have an advocate with the Father, &c. Now theſe paſſages of Gods word (which ever hath a converting vigorous virtue in it) may on a ſudden ſurpriſe the ſoul of a notorious ſinner preſent at the Sacrament, & effectually work an amendment in him. And although, ſince the aboliſhing of the Liturgie, the reading of thoſe numerical places be disuſed, yet one may confidently preſume, that no Miniſter of the Presbyterian perſwaſion, doth or can ſolemnly adminiſter the Sacrament, but in his prayers before and after the ſame he inſerteth ſelect Scriptures to that purpoſe. wherefore the receiving of the Sacrament, if not in it ſelf, by neceſſarie conſequence, as attended with Scripture (in the due celebration thereof) is a converting Ordinance, and therefore an uſurpation to forbid any, the worſt of men admittance thereunto.

Anſw. The Word of God looſeth the converting power thereof, when uſed againſt the word of God; I mean, when applyed contrarie to thoſe directions, which the Scripture commendeth unto us. For every Communicant is commanded to examin himſelf, and to diſcern the Lords bodie, and to eat the ſame worthily. Duties which meer unconverted perſons, in the ſtate of nature, are utterly unable to perform. Theſe things are not to be wrought there, but brought thither. Indeed the Sacrament will multiplie, but not make increaſe, but not create grace in the hearts of Receivers. Such therefore, who come not qualified for Communicants, cannot expect converting from the ſacrament, becauſe they break the Word of God in appearing there. As for thoſe excellent paſſages of Scripture, uſed by Ministers officiating in the ſacrament, it is to be feared they will rather turn the ſavour of death unto death, and give Satan a larger power over thoſe unconverted perſons which preſs to thoſe myſteries.

Uſe 2. It confutes thoſe who are too rigid in adminiſtering the Sacrament, denying it to all thoſe who will not ſubmit themſelves to their examination, though formerly they have been examined and admitted, and ſince ſtand charged with no fault proved or ſuſpected, ſave onely they call it ſtubbornneſs or reſolution, recuſancie to be re-examined.

Here let none think, that out of the ſpirit of frowardneſs I will fully oppoſe their Opinions, or that out of anger or discontent I may favour ſome modern licencious extravagancies I Fox Act. & Mon. pag. 2079. remember a ſtorie of the Ladie Katharine Brandon, Dutcheſs of Suffolk, which may be applied to my occaſions. When every Ladie at an entertainment was to chooſe whom ſhe loved beſt, and ſo place themſelves, the Dutches, becauſe not allowed to chooſe her own Husband (as againſt the laws of the feaſt) took Steven Gardiner by the hand, whom ſhe perfectly hated; with theſe words, If I may not ſit down with him whom I love beſt, I have choſen him whom I love worſt.

Not to diſſemble in the ſight of God and man. I do ingenuouſly proteſt, that I affect the Epiſcopal Government (as it was conſtituted in its ſelf, abating ſome corruptions which time hath contracted) beſt of any other, as conceiving it moſt conſonant to the word of God, and practice of the Primitive Church. But ſeeing it hath pleaſed God to ſet by Epiſcopacie for the preſent, (whether or no animo reſumendi to him alone is known) Far be it from me to cloſe with ſuch, whom I confeſs I love the worſe; thoſe Practicers of ſo much libertie in the Church, that it tendeth directly to confuſion, and whoſe disorderly Order deſerves not the name of any Diſcipline.

But I know that Religion and learning hath flouriſhed under the Presbyterian Government in France, Germanie, the Lowcountreys. I know many worthy Champions of the Truth, bred and brought up under the ſame. I know the most Learned and moderate Engliſh Divines (though Epiſcopal in their callings and judgements) have allowed the Reformed Churches under the diſcipline for found and perfect in all eſſentials neceſſarie to ſalvation. If therefore denied my firſt deſire to live under that Church-Government I beſt affected, I will contentedly conform to the Presbyterian Government, and endeavour to deport my ſelf quietly and comfortably under the ſame.

This premiſed (to prevent perſonal exceptions againſt my judgement) I am bold to ſay, That the excluding perſons from the ſacrament on this ſcore alone, for Recuſancies in point of re-examination, hath been the mother of much miſchief in the Church.

Firſt, it hath brought an undervaluing opinion on the ſacrament it ſelf, as if it were not ſo neceſſarie for the growth of grace as heretofore was generally preached and believed. Lay-people (which phraſe I uſe not for any fondneſs I have thereunto, but becauſe generally uſed and underſtood) ſeeing Conſcientious Miniſters debar their people thoſe holy Myſteries, meerly for a ceremonious matter, begin to thin, that receiving is but a matter of indifferencie, which may or may not be uſed without great gain or loſs to the ſoul.

Secondly, it hath made ſacraments to be long disuſed in ſome places, to the great grief of many godly perons. I could never read that paſſage Acts 27. 33. but with admiration. This day, ſaith Paul, is the fourteenth day which ye have tarried and continued faſting, having taken nothing. Strange that life could conſiſt with ſo long abſtinencie. I confeſs, men in the Southern parts have not ſo active ſtomachs, as extended & extenuated with heat. I confeſs alſo, that having, as one may ſay, a ſurfet of ſorrow, they had no mind to meat; as little joying to feed themſelves as to feed fiſhes; expecting dayly to be drowned. Yet all things put together, we cannot underſtand their fourteen days faſting otherwiſe, but that in ſuch a term they made no ſet and ſtanding meals. They did not comfortably enjoy themſelves at any juſt refection; but fed privately and curſorily as their occaſions would give them leave, without any delight, meerly for the maintenance of nature.

But behold a greater wonder, for ten years, I dare bodly ſay, ſome Pariſhes in this Citie have faſted from the Sacrament. I will not excuſe the peeviſhneſs of ſuch people, who on the punctilio of reexamination deprive themſelves of ſo great a benefit. But that the guilt may fall the lighter on either, let it even be parted betwixt both Pastor and People as faultie herein. I know not what hard ſhift ſuch people have made (perchance privately in their houſes, ro elſe in other Pariſhes) to be clandeſtine comunicants, as I may term them, what runing-meals they have made I know not, ſure I am they have not ſat down at Gods board in their own Pariſh for many years, a wonder indeed if well cōſidered. However, this is moſt injurious, if the Drones will not feed, that the Bees ſhould be famiſhed. That be far from you my Brethren to do after this manner, to starve the righteous with the wicked, and that the righteous ſhould be as the wicked, that be far from you. What if ſuch the fault worthy ſtubbornneſs of ſome as not to ſubmit themſelves to reexamination, muſt Communions be wholy neglected? and humble people, who on any terms are willing to receive the Sacrament, be debarred the benefit thereof?

Object. Should ſacraments be adminiſtred, and any profane perſon preſs in thereunto, there preſence would infect all the reſt how good ſoever, contracting guilt to themſelves from the companie of thoſe unworthy perſons with whom they communicate? Better therefore is a total abſence in ſuch a caſe, than a ſinfull receiving.

Anſw. The Poſition is moſt falſe, that mixt Communions do infect. For when firſt our aforeſaid cautions have been obſerved, if in defiance of the Miniſters care and other Officers of the Church, an unworthy perſon ſhall chance, either cunningly to inſinuate, or violently to intrude himſelf, his guilt is on his own head, and he alone anſwerable for the ſame.

Surely the man at the Marriage-feaſt, Matth. 22. 12. wanting the Wedding-garment, had many in the ſame meſs (for 〈 in non-Latin alphabet 〉 , the Table was furniſhed with gueſts) ſome ſitting above him, beneath him, before him, beſides him, againſt him, probably putting their hand into the ſame diſh, drinking out of the ſame cup with him; yet none of theſe were taken to task, or called to account, but he alone who came thither unqualified, as wanting a habit neceſſarie at ſuch entertainments.

And here let me be your Remembrancer of an humble meditation, ſeaſonable for ſuch who maitain that mixt communions convey contagion to all receivers. It were no leſs pious than profitable for the beſt of them to be jealous over themſelves with a godly jealouſie, and to fear leſt their own badneſs ſhould derive infection to their Fellow-communicants. Surely S. Paul in holy humbleneſs, ſaid of himſelf, 1. Tim. 1. 15. Christ came to ſave ſinners, of whom I am chief. Contrarie to which, there thoughts are wholy taken up with ſuſpicions of being infected from others.

The third miſchief which the disuſing of ſacraments hath done, is that thereby our Adverſaries of the Romiſh Church have gotten a great advantage. This is a true Maxime, A lean Communion maketh a fat Maſs; and many are fallen off to Papiſtrie on this occaſion. Let none ſay, we will eaſily convert them with penal ſtatutes, or elſe the more Papiſts the more payments to the preſent neceſſities of the Commonwealth. Surely ſuch a thought never entered into the breaſt of any Godly Governour: and the Goſpel teacheth us other Divinitie, to prevent all occaſions of Christians falling from the True Faith, and runing into erroneous opinions.

To draw to a concluſion, My humble motion to the Miniſters, is, that for a time they would be pleaſed to forbear the urging any ſo far to re-examination, as upon refuſal thereof, to prohibit them the receiving of the Sacrament.

Object. It is hard to ſay whether your counſel ſavoureth more of carnallitie, or cowardiſe. Surely St. Paul was of a more zealous temper, who Gal. 2. 5. gave place by ſubjection, no not an hour to ſuch who would have brought their Chriſtian libertie into bondage. Such time-ſerving as you commend unto us, what is it but the proſtrating of the ſcepter of Chriſt to the pleaſure of man?

Anſw. No evil may be done that the greateſt good may come from it. But ſome good may be forborn to be done when, in all Chriſtian prudence, thereby a greater good is probable to be promoted. It had been abſolutely evil in St. Paul to tolerate ſuch betrayers of the Chriſtian priviledges a minute or moment, ſo far forth as in convenient time and place, not to oppoſe their machinations. But it is Chriſtian wiſdom for a time to ſuſpend the proſecution of ſuch practices, which may be lawfull and laudable in themſelves, when foreſeeing they will neceſſarily attract a greater danger. This was done even by our Saviour himſelf, who perceiving the partial carnallitie in his Diſciples, reſpited the delivering of ſome difficult Doctrines, and the preſſing of ſome hard precepts untill they were arrived at more perfection; John 16. 12. I have yet many things to ſay unto you, but you cannot bear them now. Where the people cannot bear, there the Miniſters muſt forbear, and patiently wait a fitter opportunitie.

Object. Let us of the Presbyterie begin as we will hold. It is given to all authoritie to leſſen by the continuance of time: If we abate ought of our power at firſt, the encroaching of people upon us will quickly reduce it to nothing.

Anſw. This Objection ſavoureth of the ſpirit of the Young men who were Rehoboham his Councellors, 1. Kings 12. 10. and ſurely if followed will meet with the ſame ſucceſs. It will be more honor for the Presbyte • ian Government hereafter, to be called to by our State, Come up hither, Prov. 25. 7. and to be improved in Power, and advanced in Honor, than to be degraded afterwards in general eſteem, for over-activitie in the beginning.

I reſume therefore my former motion, and re-inforce it to the conſideration of ſuch concerned therein, with the following motives. Firſt, Men ought not to be buſie to enjoyn theſe things as neceſſarie duties, though fitting and convenient, for which they have no expreſs commiſsion in Scripture. What Proteſtant will denie the expediencie of confeſsion, in ſome caſes, to a Miniſter? But when the ſame was impoſed by the Church of Rome, as abſolutely neceſſarie to ſalvation, ſo ſovereigne a practice became carnificina, the rack and torture of mens conſciences. Will any ingenious perſon gain-ſay, but that ſome Ceremonies uſed under the Biſhops were decent and comely? but when the ſame was urged with much violence, what clamours were raiſed againſt ſuch practices, under the norion of perſecution? Take heed that the reproof of the Apoſtle fall not heavie upon you; Rom. 2. 1. Therefore thou art inexcuſable, O man, whoſoever thou art that judgeſt, for wherein thou judgeſt another, thou condemneſt thy ſelf; for thou that judgeſt doeſt the ſame things.

Object. As much may be alleadged for re-examination of communicants, as for baptizing of Infants, which by your own confeſſion. You will not denie your own words;Infants Advocate Ca. 8. pag. 71. We do freely confeſs, that there is neither expreſs precept nor precedent in the New Teſtament for the baptizing of Infants, and yet are confident by neceſſarie and undeniable conſequence from Scripture, it will be made appear to be founded thereon.

Anſw. Firſt Analogie from Circumciſion. Secondly, the Birth-holineſs of Chriſtian Infants. Thirdly the Holy Spirit given unto them. Fourthly, ſome degrees of faith conferred on them. Fifthly, the neceſſarie removing of the maladie of Original corruption, with the conſtant practice of the Church in allayes are alleadged for baptizing of Infants, whereas little or nothing in compariſon is produced for re-examination.

Beſides, Baptiſm hath the primitive practice, and the conſtant uſe of the ages. Whereas the enjoyning of ſuch, who once have received, to be re-examined, is a ſtranger of yeſterday in moſt Proteſtant Churches. Herein I appeal to the French and Dutch Congregations in London (branches conformable to their reſpective roots in forreign parts) whether ſtrangers coming unto them with a Teſtimonial, that once they have been admitted, are not received for Receivers, without any further inquirie or examination.

Indeed, if every particular Member, and ſo by conſequence every Pariſh of England ſhould be ſubject to a new examination on every removeal of an old, and election of a new Miniſter, ſome Pariſhes would never be out of examination. What ſaith Solomon, Prov. 28. 2. For the tranſgreſsions of a land, many are the Princes thereof. Not meaning all abreaſt at once (which notwithſtanding, is both true in it ſelf, and a trouble to the people) but many ſucceſſively, ſinfull people make ſhort-liv'd Princes. Many, not in ranck but in file, one after another. I will not ſay the bad Pariſhioners make many Paſtours in the place, but be the reproof parted betwixt both (that ſo it may fall the lighter and be the better born.) What betwixt the faults of the one and the other, many have been the Avoidances of Incumbents, and ſubſtituting of new ones in their room in a ſhort time, ſo that if communicants were of neceſſitie reexaminable on every alteration, ſome Pariſhes would be in a perpetual Probaſhionerſhip, and conſtant Candidate-ſhip for receiving.

Not to ſay but that in ſome Pariſhes (large in extent and numerous in people) were monthly communions obſerved (which formerly was the commendable practice, and ſtill is the juſt deſire of many Miniſters) it would be the conſtant work of the Miniſter, to do nothing elſe but examin his people, the which would engroſs & take up his whole time. And then, if all his care be examining, where is his praying, his preaching, his ſtudying, his viſiting the ſick, and his other performances?

Secondly, Excluding the Communion for refuſing re-examination, is a ſeveritie unreaſonable at this time. We read of King Amaziah, 2. Chron. 25. 3. Now it came to paſs, when the kingdom was eſtabliſhed to him, that he ſlew his ſervants that had killed the King his Father. Why did Amaziah ſo long connive at murther the worſt of ſins? Treaſon the worſt of Murders, and Treaſon againſt his own Father, the worſt of Treaſons, as to ſuffer the Actors thereof ſo long to enjoy their lives? A ſatisfactorie reaſon is rendered; he was not as yet faſtened on his Throne. To ſtrike fiercely with ones hands before he ſtandeth firmly on his feet, is the readie way for one to overturn himſelf. People muſt, till they are well ſettled themſelves, and well rooted & riveted in their power, be cautious of provoking any, and may juſtly ſuſpend the puniſhing of what is faultie till a fitter oportunitie.

And now to commend unto you a double expedient, which may in ſome ſort mitigate the rigor of proceedings. Firſt know it is one thing Magiſterially and Imperiouſly to thruſt people from the ſacrament, and another thing to requeſt and intreat them as they tender their own good, to abſtain from the receiving thereof. Both meet together in the ſame end, effect the ſame thing, though embracing ſeveral ways in order thereunto. The firſt way being rough, rugged, full of displeaſure and diſtaſte; the ſecond ſoft, ſmooth, more eaſie both for Paſtor and People, and moſt proportionable to the meekneſs of the Ministers in the Goſpel. Let this later way therefore be uſed by you, when you ſee juſt cauſe to ſeclude a Pariſhioner from receiving of the ſacrament for ſuſpected or detected inſufficiencie, when ingenuitie and hope of amendment is legible in him. As

It is ſaid of Titus Veſpaſian (for the ſweetneſs of his nature, ſtiled the delight of mankind) the neminem demiſit triſtem, he never ſent any ſuitors ſad away from him. Yet it muſt certainly be preſumed, that he denied many their deſires, it being uſual at Court, that there be ſeveral Petitioners for the ſame Office, which onely one can receive, but then that Emperour had the happineſs ſo to qualifie his denials with good language, that he made them but one degree from a grant. Sometimes he would convince ſuch Suitors in their judgements, that they requeſted that which was not in his preſent power to grant. Sometimes he ſhewed them, that their deſires were deſtructive unto themſelves, at leaſtwiſe, that they were unfit and improper to receive them. Sometimes he would promiſe them the next preferment far better and fitter for them. In a word, without any falſhood or flatterie (as beneath the Majeſtie of a Prince) his ſoft, ſupple, and complying nature ſo applied it ſelf to all dispoſitions, that people contentedly, yea, thankfully & chearfully departed from him with denials.

God hath given you ſuch ſinews of Logick, and ſuch colours of Rhetorick, & ſuch perſwaſive tongues, if pleaſed to improve them, that except you meet with unreaſonable men, 2. Theſſ 3. 20. (from whom God delivere you ( 〈 in non-Latin alphabet 〉 ) from thoſe that have no Topicks, no ſence of reaſon or arguments; you may convince ſuch whom you account unfitting to receive, for their own good, to abſtain from the ſame.

Neighbour, with Joſeph, I would be a juſt man, that is in Goſpel acception, an equal man, Matth. 1. 19. I am not willing to make you a publick example that others ſhould take any occaſion to ſlight any neglect you. I am tender of your credit, conceiving it to be wrapped up in my own; ſuch the near relation betwixt the Shepherd and his Sheep. I will not in a disgracefull way forbid you the Lords table, but with Joſeph, I am minded to put you away privily, or rather do entreat you willingly to put away your ſelf. I am jealous over you with a godlie jealouſie, that you have not as yet ſuch a meaſure of knowledge as may fit you for theſe myſteries. I ſay, as yet; for I doubt not but on your prayers to God for your ſelf, and mine for you hereafter, you may ſeaſonably be admitted to the Sacrament: but it is better to ſtay a year too long, than come a day too ſoon. Know, I could interpoſe my power, if ſo diſpoſed, and command you forbearance, but what ſaith St. Paul, Philemon 8. Wherefore though I might be ſo much bold in Chriſt to enjoyn thee, the which is convenient, yet for loves ſake I rather beſeech thee, and know the ſtrength of my affection to thee inditeth this counſel, and no other by-reſpect.

A ſoft tongue, ſaith Solomon, Prov. 25. 15. breaketh the bones. It is impoſſible but that an ingenious nature will be affected therewith, and cannot take juſt exception thereat.

The ſecond expedient I recommend is this, even to practice our Saviour his precept, Matth. 9. 17. Neither do men put new wine into old bottles, elſe the bottles break & the wine runneth out, and the bottles periſh: but they put new wine into new bottles, and both are preſerved.

I apply it thus, put old wine into old bottles, your ancient Communicants which formerly have frequently received of your ſelves, or your Predeceſſors, and are habited to the ancient cuſtom of receiving, admit them without any ſcruple (except excludible according to the premiſes, for ſome notorious ſin) charitably preſuming (nothing appearing to the contrary) that they are improved in ſufficiencie for the ſame.

Now put new wine into new bottles. Such novices, which never before received, and remember not the old Temple. I mean the former diſcipline of the Church under Epiſcopacie, whoſe maturitie to receive bears date onely from the beginning of our differences. Let them on Gods bleſſing be ſolemnly tried and examined before they be admitted unto the receiving of the ſacrament.

And here by your leave and favour, I humbly conceive, that theAnno Dom 1645. die lunae Oct. 20. Ordinance of Lords and Commons, (if ſeriouſly peruſed according to the genuine and natural ſence of the words, ſpeaks onely de admittendis, and not de admiſsis, and impowereth Ministers onely to the Examination of ſuch who received it not before, who ought now more ſtrictly to be examined in England than ever before: for the Church of Rome erroneouſly advanced Confirmation to ſuch a height, as to make it a ſacrament. The Church of England under Epiſcopacie retained it ſo far as an ancient and uſefull cuſtom, appropriating the exerciſe thereof to Biſhops alone. The preſent diſcipline hath utterly aboliſhed both Biſhop and the uſe of Confirmation. However, ſomething analogical thereunto may and muſt be continued. The Primitive Chriſtians being wiſe in the appointing, though after-ages were ſuperſtitious in the abuſing thereof, and the more confirmation is neglected, the more ought a ſerious examination of youth in this kind be continued and practiſed.

In a word, there is a way to examin people, committed to the care of the Ministers, which may be done without any dangerous noyſe, and without the leaſt ſuſpition of pragmaticalneſs, and yet to the great glorie of God, quiet of the Miniſter, and edification of the Church. This examining conſiſteth not in ſummoning people before them, and ſounding them with Queſtion and Anſwer, but in the ſolid and faithfull preaching the ſincere Word of God, which carrieth a ſecret ſearching power along therein, Heb. 4. 12. For the word of God is quick, and powerfull, and ſharper than any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts, and intents of the heart. Thus by prophecying (that is by preaching of Gods Word) 1. Cor. 14. 23. If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: & thus are the ſecrets of his heart made manifest, and ſo falling down on his face, he will worſhip God, and report that God is in you of a truth. I ſay, let us take off for a time from the other, and more practice this examination as leaſt ſubject to exception. Trie it but for a time, and you ſhall ſee what ſucceſs it will find, and fright unworthy perſons from the Sacrament, with a more awfull reverence than your actual ſecluding them for not ſubmitting themſelves to re-examination.

To conclude, I may compare the firſt high acting of Presbyterians to men running in a race. It is impoſſible for a Racer to ſtop juſt at the mark: he muſt either overrun it, or elſe can never come at it. But when paſt the mark, (neceſſarily transported with his own fierceneſs beyond the ſame) he will return to it again, to ſhew that that place and no further was the intended end of his endeavours.

Whileſt you conteſted with Epiſcopacie, your Corrival, and were ſeven years ſince in the height and heat of your contention, therewith much may be pleaded for your paſsion, if it transported you in ſome actions beyond the juſt ſtandard and proportion of your judgements.

But ſeeing now it hath pleaſed God that you have run your Adverſarie quite out of diſtance, and have attained that you ſtrove for, it will be no ſhame, nay it will be your honor to abate and remit of your former eagerneſs, and coolly and calmly to return to the place which you over-ſhot in the Paroxciſm of that conteſt. This is the humble adviſe and deſire of him who hath no private ends therein; but the advancement of Gods glorie, and the good of his Church. Amen.

THis Chapter preſents us with four principal remarkables.

The ſolemn ſeparation of Paul and Barnabas for the Ministerie, five pious perſons are mentioned, verſ. 2. all in humane likelihood, equally probable for the employment. Barnabas, Simeon, Lucius, Mahanaem, and Saul; of theſe God leaves the three middlemoſt, takes the firſt and the laſt; even ſo Father becauſe it pleaſeth thee.

Then have we the three firſt adventures of Barnabas and Saul in there Miniſterie, whereof the firſt proved proſperous, the ſecond with the Jews at Antioch had ſad ſucceſs, the third with the Gentiles in the ſame place came off with comfort. We Miniſters muſt not be elated with good ſucceſs, but fear the worſt, nor dejected with bad, but hope the better.

In their firſt adventure they confounded Elimas the Sorcerer, and Saul converted Sergius Paulus the wiſe Deputie of Cyprus. By the Laws of Herauldry, whoſoever fairly in the Field conquered his Adverſary, may juſtifie the wearing and bearing of his Arms whom he overcame. Here Saul had conquered Sergius Paulus, overcome his ignorance, vanquiſhed his infidelitie; no wonder then if he aſſumeth his name, and henceforward is called Paul in all the hiſtorie, his next voyage ends ſadly, and ſorrowfully with Blaſphemie and Perſecution from the Jews at Antioch, though it began Comically and courteouſly with this fair invitation in my Text; and after the reading of the Law and the Prophets, &c.

The words contain a principal part of the Jewiſh Liturgie, or if that displeaſe, their Directorie, wherein their ſolemn Sabbath-ſervice is plainly preſented unto us. I confeſs, there is no mentiō of prayer an eſſential part of Gods worſhip among them, (my houſe ſhall be called the houſe of prayer) which is omitted in the Text, not as if it were omitted by the Jews, but becauſe St. Luke haſteneth with all convenient ſpeed to the Doctrinal part, as leading the neareſt way to the matter in hand. Some perſons account this verſe their Maſter-piece, hoping hence by their cunning Chymiſtrie, to extract a Licence general for all men to preach; though the words well underſtood, are ſo far from their building any advantage thereon, that they batter down both their opinions and practice.

We will firſt clear the ſame from the incumbrances of all difficulties, and then extract natural and profitable obſervations from them.

Law and the Prophets] Law taken largely, conteineth all the Prophets, & Prophets taken largely, compriſe all the Law, 2. Pet. 1. 20. No Propheſie of Scripture is of private interpretation.

Yea Moſes, the Prophet Paramount was the penner of the Law, Deut. 34. 10. And there aroſe not a Prophet ſince in Iſrael like unto Moſes whom the Lord knew face to face. But when the Law and the Prophets are diſtinguiſhed, ſo as to devide the old Teſtament betwixt them, as Luke 16. 20. they have Moſes and the Prophets: then by Law is meant the Pentateuch, or five books of Moſes, by Prophets all the reſt of the old Teſtament, not onely ſuch parts as foretel what was to come, but alſo which hiſtorically relate what was paſt.

The Rabbins tell us, that the five books of Moſes were divided into fiftie three Peraſoth or Diviſions (each whereof conteined one hundred thirtie ſix verſes) and one of them was read every Sabbath-day, beginning at the firſt Sabbath after the feaſt of Tabernacles, if any ſay, there being but fiftie two Sabbaths in the year, what did they with the odd Peraſoth, or Diviſion? I can give no certain account, ſave that it is probable they doubled their office the laſt Sabbath, hemming it, as I may ſay, at the cloſe and concluſion thereof.

The Masters of the Synagogue.] why plural? what ſaith St. James, be not many Masters. Anſw. By Maſters are meant the ſeveral Rulers thereof, which as the Rabbins do teach, were ſubordinate one to another.

Here it will be worth our pains to make enquirie into the name, firſt founding, and uſe of the Synagogues.

Synagogue, ſignifieth a Meeting-place where many are aſſembled together. The firſt and laſt mention of them in the old Teſtament, is Pſal. 74. 8. they have burnt up all the ſynagogues of God in the land. Now if this Pſalm had had any large Title, we might have conjectured at the time when ſynagogues were firſt founded. But nothing appears in the front thereof more than, Maſchil to Aſaph.

Again, if this Aſaph was the ſame with him who was contemporarie with David, 1. Chron. 25. 2. whoſe ſons were deſigned for ſolemn ſingers, this would advance the ſenioritie of ſynagogues as extant in Davids time: But much weight muſt not be laid on ſo ſlender a proof for fear of failing. Seeing Aſaph there may be taken, not for his perſon, but for his poſteritie, ſome hundred years after; the reſult of all is this, uncertain but ancient is the Original of ſynagogues, as before the Captivitie of Babylon. No poſitive place of Scripture directly enjoyneth their foundation, onely for the neceſſarie eaſe of People who could not repair to the Temple and return back to their own homes on a Sabbath-day. Theſe may be ſaid to be jure Divino ſecundario, by Divine right once removed, namely collected from the Scriptures by neceſſarie conſequence, and were conſtantly graced with our Saviours companie therein. Theſe ſynagogues ſerved for a double intent, as our Churches for Devotion, and as Schools or Academies for Diſputation. Act. 17. 17. Therefore diſputed he in the ſynagogues with the Jews. So that the ſynagogue may be preſented in its lively Pourtracture, like to the Builders of the walls of Jeruſalem, Nehem. 4. 17. holding a Trowel, to build it, in one hand, and a Weapon, to defend it, in the other. Semblablie the ſynagogues were both for edification of people in knowledge, and for controverſial defending of the Truth therein by Polemical Learning.

Sent unto them, ſaying,]

Object. It ſeems it was faſhionable in that age, that any who would might preach in the ſynagogues, onely with a courteous call of the Maſters thereof; ſo that the Pulpit lay open to all comers and goers, & not (as ſome now endeavour) encloſed by, yea engroſed a particular profeſsion.

In anſwer hereunto we will firſt clear the Title which both Paul and Barnabas had to preach the Word.

Firſt for Barnabas, his firſt title was, by his extraction, being a Levite, Act. 14. 36. to whom it belonged by their Profeſſion to teach the people.

Secondly, he had an extraordinarie call from God in the ſecond verſe of this Chapter: beſides, at this time a civil invitation from the Maſters of the ſynagogue. Thus his three-fold cable cannot be broken, nor any unlawfull invading of the Miniſterial office be charged upon him.

Thirdly, St. Pauls Commiſsion to preach, doth appear both by his abilitie and authoritie for the ſame. His abilitie, Act. 22. 3. Brought up at the feet of Gamaliel.

Object. We confeſs his abilitie, but denie his authoritie; for firſt he was no Levite, but of the Tribe of Benjamin, to whom the expounding of the Law was never committed. Secondly, he was one of a manual and Mechanical trade, Act. 18. 3. A Tentmaker.

Anſw. All is confeſt, but let the unpartial Reader conſider firſt, that Paul was a Phariſee, the ſon of a Phariſee, Act. 23. 6. Seaſonably let him alſo weigh the words of our Saviour, Matth. 23. 2, 3. The ſcribes and Phariſees ſit in Moſes chair: all therefore whatſoever they bid you obſerve, that obſerve and do: but do not after their works, for they ſay and do not.

Indeed, the Lay-phariſees, as I may term them, ſit not in Moſes chair in one capacity, becauſe being of other Tribes, they might not offer ſacrifice, officiate at the Altar, and attend at the Temple, but onely as Profeſſors of the Law and Doctors, they might read publick Lectures to their Auditors. Thirdly, let them conſider that Synagogues, as aforeſaid, were of double uſe, and ſerved for an Academie as well as a Congregation. All which laid together, it will plainly appear, that Paul in his Phariſaical capacitie, had ſufficient authoritie to teach in the ſynagogue. Not to ſpeak of his calling of Callings, his extraordinarie and immediate Commiſſion from God, authorizing him to the ſame.

Object. Grant the abilitie and authoritie of Paul and Barnabas to preach, yet both were utterly unknown to the Maſters of the Jewiſh ſynagogue in Antioch, who beheld them as neither more nor leſs than meer ſtrangers, caſually coming thither.

Anſw. Firſt we will premiſe the anſwer of Carthuſianus a learned Papist, and juſtly diſſent from the former part thereof. Ex habitu cenſuerunt eſſe pios & Religioſos. They eſteemed them, ſaith he, to be pious and religious men by their habit.

To this I agree negatively thus far, that nothing of vanitie or lightneſs appeared in there clothes to ſpeak them idle or fooliſh perſons, but otherwiſe I diſſent, that the form or faſhion of their clothes differed from other people. Surely what would hide and heat, cover and keep warm, ſerved their turns. The Cloak, no doubt, which Paul left at Troas, 2. Tim. 4. 13. differed not in ſhape from other mens. For then in the time of perſecution to be diſtinguiſhed by their habit from others, what was it but to give a mark of discoverie to their enemies malice, yea, to give them aim to level the more ſteadily at them. And yet I denie not, but that it is fitting, that in times of Peace Miniſters ſhould be diſtinguiſhed from ordinarie men by the gravitie of their garments. And the Ancient Church-Canons on that kind, were grounded on juſt conſiderations.

We anſwer, It is more than probable, that the fame of Paul and Barnabas came to Antioch before their perſons came thither. There being dayly intercourſe by Sea betwixt Paphos, a famous Port in Cyprus, and this Antioch. The ſmiting Elimas the Sorcerer blind, and converting of Sergius Paulus, could not but make a ſtrange and ſudden impreſſion on the neighbouring places.

Secondly, their grave demeanour and reverend behaviour in the Synagogues attached the eyes of all people to behold them and beholding, to read in them more than common and ordinarie perſons. They behaved not themſelves in Gods houſe during the exerciſe of Gods ordinance, like ſome ſpiritual Clowns now adays, whoſe unreverent deportment bewrays their ignorance; but ſo decently they demeaned themſelves, that they ſtruck the beholders into a reverent opinion of their perſons, and conjecture at their profeſſions to be Preachers of Gods Word.

Thirdly, had the Maſters of the Synagogue been miſtaken herein, had Paul and Barnabas been otherwiſe than they appeared and were apprehended to be [viz. no more than common men unimpowered with a Commiſsion] to preach. Surely the Rulers preſumed on their modestie and humilitie, that they would decline the proffer, ſeeing in that Age, none adventured to teach without lawfull authoritie, as largely, God willing, ſhall be proved hereafter. Mean time let us proceed to the Collection of ſome natural obſervations from the words, After the reading of the Law and the Prophets.

Doct. 1. It is good reaſon, that Gods word in the Church ſhould have precedency of mens meditations. For Gods word is all gold, (and prized above it by David, Pſal. 19. 10.) the beſt mens meditations but ſilver and guilt, and that ſilver having much allay therein, which debaſeth the metal, though it maketh it to work the better to mens underſtandings, rendering the ſublime puritie of Gods word more eaſie and intelligible when expounded, explained, and applied by the pains and endeavours of Miniſters. Wherefore as the Maſter of the Feaſt, John 2. would have the beſt wine brought firſt, and then what was worſe. So fit it is that the virgin attentions of the people in the Church, ſhould firſt be fed with the pure and ſincere word of God, as it is in the Text, and afterwards their appetites may be entertained with leſs daintie diet, the ſermons and ſtudies of their Miniſters.

Doct. 2. It was an ancient cuſtome in the Church, that Gods word was publickly read therein. And here let us endeavour to raiſe the juſt reputation of the word publickly read; ſome conceive, that the Word preached, is as much holyer than the Word read, as the Pulpit is higher than the Desk. Yea ſuch will ſay, my ſelf, or ſon, or ſervant can read a Chapter as well at home, as any the moſt accompliſhed Miniſter in England. But let ſuch know, that he which doth not honor all, doth not honor any of Gods ordinances, & it is juſt with God, that preaching of the Word ſhould prove uneffectual to ſuch as ſlight and neglect the reading thereof.

Doct. 3. Bleſſed be the goodneſs of God, who hath bettered the Bill of fare of Chriſtians, by allowing our ſouls a ſecond Courſe of the New Teſtament. And properly may the New Teſtament be termed a ſecond courſe, which commonly hath diſhes fewer than the firſt, for there quantitie, finer for the qualitie of the meat; and here far be it from me to make compariſons (which are odious in themſelves, and ſo much the more odious, the more eminent the perſons or things are that be compared) betwixt the Old and New Teſtament. As Moſes in holy zeal, by claſhing the firſt Table againſt the ſecond, brake both: ſo ſome prophanely & deſpightfully abuſe Old and New Teſtament, about preeminence betwixt them. But acknowledging them both beſt in this reſpect, as to us, the New Teſtament excels as far as a bleſſing performed is better than a bleſſing promiſed, and a Saviour tendered in poſſeſſion, more comfort than in reverſion.

The Rulers of the Synagogue.]

Doct. 4. No conſiderable ſocietie can long comfortably ſubſiſt without ſome government to order the ſame. Ten are but a few men, yet Moſes, by the Counſel of wiſe Jethro his Father in Law, Exod. 18. 25. made Rulers of tens. Better is a Tyranny than an Anarchie: for where every man doth what is good in his own eyes, where there is equalitie amongſt all, there will be equitie but amongſt few men.

Doct. 5. It is lawfull for Miniſters to make uſe of the help of others, not onely in their ſickneſs and neceſſarie abſence, but alſo when their own perſons are preſent. Firſt, becauſe we muſt as well mend our nets, as always catch fiſhes; as well ſtudie for new ſupply, as always preach. And ſeeing nature hath given us as well two ears as a tongue, we muſt as attentively liſten to the parts and pains of others, as contentedly utter our own meditations.

Secondly, ſuch varietie will not onely be pleaſant but profitable to our people In the mouth of two or three witneſſes let every truth be eſtabliſhed. When the People ſhall hear the ſame matter in a different manner, one truth [Salvation by Gods mercies alone and Chriſts merits] dreſſed in ſeveral motives and methods, and expreſſions. The nails will be driven the faster by many Maſters of the Aſſembly; and though it be faultie for itching ears to heap up Teachers to themſelves, yet ſometimes ſuch exchange of Preachers, increaſe the edification of an Auditorie.

Doct. 6. They may have courteſie and civilitie in them, who notwithſtanding may be devoid of grace and true ſinceritie. Theſe Maſters of the Synagogue began very mannerly, proffer Paul and Barnabas the courteſie of the place, but all ended at laſt in blaſphemie and perſecution.

Doct. 7. None are to preach but ſuch who are lawfully called thereunto. The Rulers of the Synagogue gave a licence to Paul and Barnabas, who intrude not without their leave and deſire. How many now a days in deſpight of the Rulers of the Synagogues, the undoubted Patron, the lawfull Incumbent, the Guardians of the Church publickly choſen, ſtorm the Pulpit by their meer violence, without any other Call or Commiſsion thereunto.

Be it firſt premiſed, that we proteſt our Integritie not to invade the due Right of any Chriſtian, with Abraham, Gen. 14. 23. We will not take a ſhoo-latchet which is none of our own. To which purpoſe we lay down the following Rules, allowing as much libertie as may be to all Gods ſervants.

Firſt, Parents & Maſters of Families, may and muſt privately teach their own Children and Servants. Teach them, and thou ſhalt be taught; Inſtruct them, and God will inſtruct thee; never had Abram, in all probabilitie, ſo ſoon known Gods intentions to deſtroy Sodom; but becauſe Gen. 18. 19. he would command his children to keep the Law of God. Even Mothers ought to do this, who have a legiſlative power over their Sons, Prov. 1. 8. Forſake not the law of thy Mother. It is remarkable, that great grace which God did to a Mother, that her private precepts, (namely Bathſheba to her Son Lemuel) Prov. 31. were afterward made Canonical Scripture for Gods whole Church.

Yet let me adviſe Parents, when modeſtly undertaking in their own houſes to explain Scripture, not to make fountain, but Ciſtern expoſitions thereof. viz. not to be the inventers, but the declarers; not the deviſers, but the remembrancers of inter pretations. Children and ſervants, I have heard ſuch a godly Preacher, or have read in ſuch a learned comment thus to expound this paſſage of Scripture. But if he ſhould adventure of himſelf to tender unto them an explication, let it be done with an humble reſervation and ſubmiſſion to the better judgements of thoſe, whoſe proper profeſſion it is to expound the ſame. Hoever, he may more ſafely deal in Application than in Explication of Gods word, the general precepts, promiſes, and threatenings, whereof, he may effectually applly to himſelf and thoſe of his familie under his inſpection.

Secondly, Judges on the Bench may and muſt in their charges teach the Countie there aſſembled, inſerting Scripture in their diſcourſes, ſuch the correſpondencie, and mutual good intelligence between the Laws of God and Man, that they return and receive ſtrength and luſtre each to other. This made Jehoſhaphat to couple Judges and Prieſts together in the viſitation of his people, 2. Chron. 17. verſ. 7. alſo in the third of his reigne he ſent to his Princes, even to Benhail, and to Obadiah. verſ. 8. And with them he ſent Levites, even Shemaiah, &c. verſ. 9. And they taught in Juda, &c. The one the Law of the Land, the other the Law of the Lord; which excellent Medley made a cordial compoſition thus put together.

Thirdly, Profeſſors in the Univerſitie, as the Doctors of the Chair, may, in a controverſial way, preach to young Students under them. Such Doctors in Divinitie are generally in Holy Orders, but if (which is rare) one unordained be preferred to the place, he may uſe Polemical preaching, confining himſelf to the Schools, the proper centre thereof.

Fourthly, Generals in the Field, before and after the fight, may make Orations or Sermons if you pleaſe, to encourage the ſouldiers. I confeſs, as cuſtom hath confined the word Bible, (ſignifying in it ſelf any Book) to the Word of God, ſo hath it appropriated ſermons (which importeth any ſpeech) to thoſe made by a Preacher in the Pulpit: Otherwiſe thoſe may paſs for ſermons which Generals utter in the field as Joab, Abiah, Jehoſaphat. And becauſe all true valour is founded in the knowledge of God in Christ, ſuch Generals may and muſt, to raiſe the reſolution of their ſouldiers: by inſerting and interpoſing paſſages of Scripture, animating them to depend on God the juſt maintainer of a right cauſe. Thus Queen Eliſabeth in 88. at Tilbury Camp, inſpirited her ſouldiers with her Chriſtian exhortation.

Laſtly, all Chriſtians ought mutually to teach and inſtruct one another. In this caſe every place is a Church, day a Sabbath, occaſion a Text, perſon a Preacher. Rom. 15. 14. Admoniſh one another, Col. 3. 16. Teaching one another in Pſalms and Hymns, Theſſ. 4. 18. Comfort one another with theſe words, Jude 11. Edifie one another even as alſo ye do, Heb. 3. 13. Exhorting one another. To this end are talents beſtowed on men that they ſhould ſtirr up the gifts of grace which are in them. Thus Priſcilla, though a woman, inſtructed Apollos. But here we muſt diſtinguiſh betwixt mutuall and Miniſterial teaching. In the former the Romans may be ſaid to teach St. Paul, as well as St. Paul the Romans. I am comforted with you by the mutual faith both of you and me, Rom. 1. 12. whilſt Miniſterial teaching belongeth onely to ſuch, who are ſolemnely called thereunto.

Take two Criteria or diſtinguiſhing marks, betwixt mutual and Miniſterial teaching. The former is compatible with another vocation, either liberal or mechanical according to the condition of the Perſon. Yea which is more, not onely it is lawfull to have another calling, but in ſome caſes for ſome men, ſinfull to be without it; S. Paul ſaith, 2 Theſ. 3. 10. If any would not work, neither ſhould he eate. This mutual teaching of others will not excuſe peoples idleneſs, nor can they plead for themſelves, this mutual labour in love ſhall exempt them from other manual work; becauſe by it ſelf it amounts not to a diſtinct profeſſion, as being the entire body of a calling, which is onely a part and neceſſary member of all mens duty, as they are Chriſtians. But publick preaching is to poſſeſs the whole man as the higheſt of employments, wherein he may uſe all his pains and endeavours.

Secondly, no Salary or reward is due to mutual teaching (ſave the inward bleſſing which God bountifully will beſtow on ſuch as labour therein) ſo that the Teacher may demand it of due, it being an injury in the party taught to detain the ſame. Such Teachers muſt know themſelves ſufficiently ſatisfied by the good, which is returned unto them by reflection, having their graces heightned and intended by their inſtruction: Beſides the party taught reſtoreth oft times inſtruction unto him; and ſo there is nothing due in the reciprocation of courteſies, but the obligation cancelled on both ſide. But to miniſterial preaching wages is due by Gods appointment, The labourer is worthy of his hire, becauſe ſequeſtring his ſoul from other works to attend that buſineſs alone, God hath ordered it, 1 Cor. • . 14. that thoſe that preach the Goſpel ſhall live of the Goſpel.

Thus have we given, or rather God hath given, and we have declared, how Chriſtians un-ordained may teach Gods word in a Domeſtical, in a mutual, in a military, in a Judicial, in an Academical capacity, ſhame light on that ſteward who is niggardly where his maſter commands him to be bountifull, had we denyed Christians this liberty, we had wronged them much, our ſelves more, God moſt. But now let me ſay unto them in the words of the maſter of the Houſhould, Matth. 20 the 14. Tolle quod tuum eſt, & abi, Take what is thine and go thy way. Be contented with what hath been allotted unto you, which hath been fairly meaſured out and with all poſſible advantage. Gripe and graſpe not after more, leaſt you looſe the bleſſing and benefit of what you have, which hath now brought us to the following Doctrine as chiefly intended in this diſcourſe.

Come we now to the main Doctrine which is this, none may ordinarily execute the office of Preacher, except lawfully called thereunto, I ſay ordinarily.

For much may and muſt be indulged to Lay-men in abſolute neceſsity, if they adventure to exerciſe the miniſterial function. I ſay abſolute neceſſity; Here firſt I exclude all conditional neceſsity which is but neceſſity of conveniency. Such Saul might have pleaded for himſelf, 1 Sam. 13. 9. When preſuming to ſacrifice to prevent the peoples ſcattering. But when the neceſſity is invincible and unavoydable, God may ſeem to diſpenſe as in Davids eating the ſhew-bread properly belonging to Priests alone. Otherwiſe men muſt not firſt make neceſsities, and then make uſe of thoſe neceſsities to excuſe their extraordinary practices. For inſtance, ſuppoſe ſome out of fullenneſs and pride, conceiving themſelves too good to converſe with conmmon Chriſtians, ſhould ſeparate themſelves (being none of them miniſters) into a ſolitary place from all ſociety. It were preſumption for one of them to adventure on the Office of the ministery. But put caſe ſome number of people (none of them ever ordained baniſhed by Tyrants, carried captive by violence, or caſually caſt by ſhipwrack, or Tempest into a Wilderneſs, or amongſt Pagans, where no poſſibility of recovering a miniſter, if the graveſt and ableſt amongſt them ſhould by general conſent be choſen to officiate in their Congregation, God no doubt would hold him guiltleſs in ſuch a caſe of extremity.

Except they be lawfully called thereunto.

A lawfull calling is partly internal, partly external, the Internal part thereof conſiſteth in two things.

Firſt, in having a deſire and delight to undertake the miniſtery.

By deſire I underſtand, not every fond fancy, light or ſlight affection, but a ſerious and reduced tendency of the ſoul to that calling. Eſpecially, when ſuch perſons, if conſulting ſiniſter reſpects, might have provided more plentifully both for themſelves, and their poſterity; yet paſſing by more gainfull profeſſions, whereof they were equally capable with others, their reſtleſs ſouls cannot be centred with ſatisfaction on any profeſſion, ſave that of the miniſtery, Thus Tim. 3. 1. If a man deſire the Office of a Biſhop he deſireth a good thing, not the honour, but the Office, not the profit, but the pain: whence 〈 in non-Latin alphabet 〉 mans natural appetite, if he have as great a deſire thereunto as to his natural food.

Secondly, in having ſome competent ability to diſcharge that Office, I ſay competent: For for theſe things who are ſufficient? It is a Burthen too heavy for the back of an Angel; Some skill in Greek, and Hebrew that he may competently recover the Scripture in the Original. Some skill in Logick to analize the Scripture aright. For although the words of the Apoſtle, 2 Tim. 2. 15. Rightly dividing the word of truth, be principally intended, Theological diviſions (giving comfort to whom comfort terrour to whom terrour belongs) yet even Logicall dividing is neceſſary for the clear parcelling and expounding the word. Some skill not in vain but full Philoſophy to underſtand the Metaphors of Scripture.

Know here, great the difference of abilities in ſeveral ages. In time of general ignorance a leſſer degree of knowledge muſt be admitted: Sad the times in the beginning of Queen Elizabeth, when by her Majeſties injunctions, the Clergy were commanded to read the Chapters over once or twice by themſelves; that ſo they might be the better enabled to read them diſtinctly in the Congregation. Bleſſed be God, we have an alteration to the better, and lately there hath been plenty of able men, were their parts but ſufficiently ſanctified; which hath brought me to the third part of the Internal Call viz. Inward Holineſs

This is mainly material as rendred for a reaſon of the extraordinary ſucceſs of the ministery of Barnabas, Acts 11. Why much people were added to the Lord, by his preaching. For he was a good man, and full of the Holy Christ and of faith, &c.

I deny not but it may be poſſible even for a wicked miniſter, virtute officij by virtue of his office to convert others to God. But far betterit is when done officio virtutis, by the office and efficacy of his virtues, as the Inſtrumental cauſe thereof. True it is Daniel 12. 3. They that turn many to righteouſneſs ſhall be as the ſtars for ever and ever, but what went before in the ſame verſe; and they that be wiſe ſhall ſhine as the brightneſs of the Firmament. And what ſaith Solomon Prov. 9. 22. If thou be wiſe thou ſhalt be wiſe for thy ſelf, chiefly labouring to make his own calling and election ſure.

The External call conſiſts, firſt, in the approbation of ſuch in the Church, which have power and place to examine them. For know, all men by nature have Laodicean humour in their ſouls, ready to ſay, I am rich, and have need of nothing, when indeed they are poor and have need of all things. I have gifts, I have graces fit to make a miniſter, will ſwelling emptineſs ſay, when modeſt abilility is often ſilent.

Now let another praiſe thee, and not thy own mouth. Let guilty droſs decline the Touch-ſtone; good gold rejoyceth when brought thereunto, But let theſe alſo firſt be proved. A great Emphaſis is couched in alſo, how good ſoever they may be reported: let their honeſty and ability both of them be firſt examined, wherein eminent holineſs may make the leſs knowledge to paſs currant, but no knowledge how great ſoever can qualifie profaneſs for the Office.

But all theſe will not do the deed to make a Lawfull miniſter, ſtill one thing, and but one thing is wanting, and that is ordination, Acts 14. B. Titus 1. 5. the ſolemnity whereof with the Ceremony uſed thereat are ſet forth in ſcripture. This done after the Internal, and External call compleated by Approbation and, Ordination, let one ſo qualified preach the word, be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort, with all long-ſuffering and Doctrine, The Lord proſper the work of his hands, yea, the Lord proſper his handy work, we have wiſhed him good ſucceſs in the name of the Lord.

Come we now to reſume our main Doctrine, which is this. None may ordinarily execute the Office of a Preacher, except lawfully called thereunto. This firſt, appears by the Legall Prieſthood appropriated to the Sons of Levi, and two eminent judgements one to Forraigners uſurping the ſame, Ʋzzah a private man, Ʋzziah a King, to ſhew, that neither high nor low may be excuſed therein. Uzzah to the Tabernacle, Uzziah to the Temple. To ſhew that whether the Church be in motion, in afluctuating and tottering condition, or Temple-like in a ſtanding and ſetled eſtate, none can be defended: Uzzah out of charity miſtaking meaning well: Uzziah out of mere pride of heart lifting up himſelf, to ſhew, that God will not hold them guiltleſs, be their intentions good or bad, Uzzah favoured, (at leaſtwiſe not oppoſed) by the beholders, and pitied by David himſelf. Uzziah reſiſted by the Prieſts, to ſhew, that whether men do or do not miſlike ſuch intruſion, it is unlawfull in it ſelf. Uzzah inſtanly ſmitten with death, Uzziah with a long and lingering ſickneſs parted from publick ſociety, to ſhew that divine juſtice goeth not always the ſame path; and the ſame place in puniſhing offenders.

And here it is not unworthy our notice, that though Jeroboam made Prieſts of the meaneſt of the people (without any reſpect to the Tribe of Levi 1 Kings 12. 31. never giving his negative voice for any mans worthineſs, but whoſoever would might be a Prieſt. Yet even thoſe Prieſts, did not officiate till the Ceremony of a mock-conſecration was paſſed upon them, 2 Chron. 23. 9. With the ſacrifice of a Bullock and ſeven Rams: Well did that wicked Politician know, that except ſome ſolemnity was uſed to ſeparate his Prieſts, as mean as they were, from common people, his prophane Religion would quickly be contemned and confounded.

Secondly, This may be proved by the ſolemn calling and Commiſsion of Chriſts Apoſtles.

Their Calling conſiſted in, Come hither.

Their Commiſsion conſiſted in, Go therefore.

Their Calling, Mark 3. 13. And he goeth up into a mountain and calleth unto him whom he would, and they came unto him. 〈 in non-Latin alphabet 〉 (whence our Engliſh Call) it was not who would come, but whom he called, Chriſt invites all to ſalvation. Come unto me all ye that are heavy laden, onely ſome to the miniſterial Function.

Object. It was Moſes his wiſh Num. 11. 27. Would God that all the Lords people were Prophets; what he deſired is now done, what then wiſhed is now wrought: then prayed for, now performed. The Pulpit (or Prophecying) according to Moſes his wiſh is now open to all, and ſuch diſcover the envious ſpirit of Joſhua who repine thereat.

Anſ. It followeth not that thoſe things either ſhould be, or which every good man in holy zeal doth deſire. I will not inſtance in the wiſh of Daniel, O King live for ever, leaſt any ſay, that was but a Court-complement, St. Paul ſaith Romans 10. Brethren my hearts deſire for Iſrael is, that they may be ſaved. Iſrael indefinitely, that is Iſrael univerſally, though it neither could nor would be ſo, as contrary to the will and pleaſure of God in that particular: Thus The Expreſſions of Moſes was the commendable extravagancie of his pious affection; but not the exact Standard by adaequation, whereunto the lawfullneſs of all mens Propheſying ſhould be proportioned.

The ſecond part of their Commiſſion conſiſts in Go therefore. I confeſs the Apostles, when firſt ſent to preach, Matth. 10. 5. Had but a limited or confined Go, ago, which began with, go not, go not in the way of the Gentiles, but go rather to the lost ſheep of Iſrael. But after Chriſt his reſurrection, their Commiſſion was general, go ye therefore and teach all nations—and lo I am with you always even to the end of the world.

Men and Brethren let me freely ſpeak unto you af the Apoſtles, that they are both dead and buried, and their ſepulchers (though uuknown, are amongſt us unto this day, Chriſt therefore promiſing to be with them to the end of the world, therein alſo intendeth their poſterity and lawfull ſucceſſours. And this is the Chartar from whence we miniſters, lawfully ordained, juſtly derive our Commiſſion.

A Third argument might be fetched from the practice of the primitive Church, wherein preaching was onely practiſed by ſuch as were lawfully ordained thereunto, which may be cleared by authority out of the Fathers. But I purpoſely decline this reaſon remembring how Samſon ſerved the Philiſtines, when faſtened Judges 16. 14. by his locks with a pin: For he went away with the pin of the beam; Thus when we think to have our Adverſaries in this point ſafe and faſt, when by an argument fetcht from Church-practiſe we ſtake them down to the Primitive times, away they carry pin and all by ſlighting and contemning ſuch ancient practiſes, as no ways concluding them to conform thereunto.

Fourthly, this appeareth by ſeveral places of Scripture, as Rom. 10. 15. How ſhall they preach except they be ſent. Now ſhall they preach. That is profitably to others, comfortably to themſelves, with an aſſurance of Divine Direction, Protection, Benediction. It is ſaid in the fore-going words, how ſhall they hear without a preacher, to ſhew that it is equally impoſſible for men to hear without a preacher, as to preach lawfully without ſending. Let ſuch, who pretend to preach without a call, try if they can hear without a preacher. This they will never preſume to do, as knowing that they ſhall quickly be confuted by the reſt in the room, which can hear nothing where nothing is ſpoken, though they have as quick ears as any others.

Secondly, 2 Cor. 12. 17. If the whole body were an eye, where were the hearing? Prophets we know are termed Seers, 2 Sam. 9. 9. Now where all the body is ſight, that may be truly termed not a body miſtical but monstrous.

And here I lay this down for a poſition of undoubted truth, that although ſome not called to be miniſters are often ſaid in Scripture to teach and inſtruct; yet none are ſaid to preach, but ſuch who have a publick calling thereunto, take it in the verbe 〈 in non-Latin alphabet 〉 , to preach, or in the participle 〈 in non-Latin alphabet 〉 , preaching, or in the verbe denoting the Act 〈 in non-Latin alphabet 〉 , preaching, or in the noune 〈 in non-Latin alphabet 〉 , expreſſing the Agent a preacher, in all theſe the word is onely predicated of ſuch, who had a ſolemne vocation, and were entered into the miniſtery; I ſay again the aforeſaid word preaching with its derivatives, being uſed more than ſeventie times in the new Teſtament is conſtantly confined either to Chriſt, or to his Apoſtles, or to his Diſciples, or to the Deacons, or to ſome publick perſons, making the ſame their proper functions.

Abate me onely two places, one Mark 1. 45. Whereof the man cleanſed of the Leproſie it is ſaid, 〈 in non-Latin alphabet 〉 .

The other Mark 7. 36. of the dumb and deaf man who 〈 in non-Latin alphabet 〉 . But here the diſtinction of our Tranſlatours is commendable; who no doubt obſerving the conſtant tenour of Scripture (the beſt way to expound words therein) and finding the word 〈 in non-Latin alphabet 〉 , reſtrained generally to men of the miniſterial profeſſion have rendered the word here not to preach but to publiſh, Mark 1. 45. But he went out and began to publiſh it much; Mark 7. 36. So much the more a great deal they publiſh it. So that without any exception at all the rule notes univerſally true in our tranſlation through the New Teſtament, that preaching is onely attributed to publick perſons appointed for the ſame.

Uſe. To confute ſuch who maintain, that men gifted, though not called, may preach. But let us examine what manner of gifts they pretend.

Firſt, ſome gifts are ſuch as may be ſaid eminently to contain a calling in them namely ſuch, which—preſently and perfectly are beſtowed upon men, If a mean man utterly unlettered ſhall in an inſtant be furniſhed with Arts and Languages, as the Apoſtles were (not gaining them by degrees with ſtudy and induſtry) ſuch a one would ſtartle, us if challenging ipſo facto to be a miniſter, becauſe miraculouſly enabled for the ſame. And yet we may obſerve, that God to keep order and regulariry in his Church ſolemnly ſent ſuch, who were thus immediately qualified to the Churches approbation. Witneſs Paul and Barnabas; who notwithſtanding their rich endowments were in this Chapter ſolemnly ſeparated verſe 3 with the faſting and prayer of the Church, with their hands layed on them.

Wherefore I ſay again ſhould ſuch a perſon appear, commencing per ſaltum, compleate in all ſciences, and languages, ſo that all the tongues, which departed from Babel in a confuſion, ſhould meet in his mouth in a method, it would give aſſurance to others, that theſe his gifts came down from the Father of lights, if willingly ſubmitting himſelf to the examination, and ordination of ſuch to whom it properly doth belong. Otherwiſe if amongſt all other gifts; the eſſential grace of humility be wanting, it will render the reſt ſuſpected from what fountain they do proceed.

But let us ſurvey what gifts thoſe are, which generally are moſt boaſted of by oppoſers in this point. God is my witneſs, I ſpeak it without bitterneſs or any Satyricall reflection. Are they not for the moſt part ſuch as may be reduced to boldneſs, confidence, memory, and volubility of tongue. Might they not truely ſay of many of their Sermons what the Son of the Prophets ſaid of their Axe 2 Kings 6. 5. Alas its borrowed, venting chiefly the notes and endeavours of others.

But grant their gifts never ſo great, graces ſo good, parts ſo perfect, endowments ſo excellent, yet meer gifting without calling makes not a lawfull Preacher. This appears by Chriſts practice, Luke 4. 26. where we read it was his cuſtom to go into the Synagogues every Sabbath day. All this time Chriſt was admirably gifted, and endowed with Gods ſpirit. The miniſter of Nazareth might ſay to our Saviour more truly than John the Baptiſt: I have need to come to thee, and comeſt thou to me. He was able to teach his Teachers, yet all this while he was ſilent, tooke not on him the Office of a Preacher, and why, becauſe as yet he had not received his Commiſſion from God for that Office, and therefore till he was paſt thirty years of age, he was contented probably to follow his Fathers calling of a Carpenter, Mark 6. 3. Certainly) to conceal himſelf in a private condition, For it is ſaid, Matth. 4. 27. From that time Jeſus began to preach, and to ſay, repent, for the Kingdom of heaven is at hand, that is, from the time that John the Baptiſt was ſhut up in Priſon. For fit it was that the day-ſtar ſhould ſet before the Sun did ariſe; Abating therefore onely that Eſſay which he made Luke 2. When he Diſputed with the Dr•. in the Temple, he adventured not on any publick performance of preaching, as well knowing, that his exquiſite accompliſhments would not bear him out therein, except ſolemnly called thereunto.

Remarkeable alſo is his anſwer to the Phariſees queſtion, demanding of him, Matth. 21. 23. as he was teaching, by what authority doſt thou theſe things, and who gave thee this authority; which plainly ſheweth, that the Pulpit in that age did not lye open in common, to any who would ſtock the ſame, but was ſequeſtred to ſelect perſons approved for the place▪ Yea, our Saviour, doth not deny he had authority, but denies to tell them what authority he had tacitely; confeſſing himſelf obnoxious to juſt cenſure, if being a mere private man without Commiſsion either ordinary, or extraordinary (ſuch his licenſe ad praedicandum) he had wounded that profeſsion.

Object. If a maſter may teach his Family, he may preach in the Church. For what is a Family but a ſmall Church, or a Church but a great Family. The place makes no, difference in the Duty, nor doth the number of people alter the nature of the exerciſe. Beſides it is poſſible that ſome numerous Family, may have more people in it than ſome narrow Pariſh.

Anſwer. The latter is confeſt, but the main is this; His calling extends onely to his Family, exceeding which compaſs his voice (how ſtentorious ſoever) is affectually dumb, as to any converting operation, be cauſe deſerting his vocation.

Yet of ſuch gifted men, who without ordination preſume to preach, we may obobſerve two ranks or kinds, firſt thoſe who hold another calling (as I may ſay) in commendum with preaching, and diſcharge both employments. Secondly, ſuch who quit & forſake their former calling, and betake themſelves wholy to preach the Word:

To the former of theſe, I commend the words of the Diſciples, Acts 6. 2. It is not reaſon that we ſhould leave the word of God and ſerve Tables. which tendereth two remarkeables to our conſiderations.

Firſt, that the Apoſtles would not be Pluralliſts in profeſſions, nor retain two callings at the ſame time, and yet ſerving of Tables in that ſence [that is, overſeeing the poor] was more compatible with preaching than any other employment, as being in its own nature of a charitable constitution, and an office afterwards uſed in the Church as an entrance of Probationers into the miniſtery.

Secondly, the Apoſtles refuſal to be double-called at once proceeded from one or both of theſe reaſons. Either becauſe they accounted it too heavy a taske for one perſon, though they were moſt miraculouſly accompliſhed, in which reſpect the ability, and activity of their parts might have as much ubiquitarineſs, as mortall man can pretend to, to be preſent at once in diſtant employments. Or elſe their recuſancy was cauſed from an apprehenſion, that it was diſgracefull unequally to yoke the preaching of Gods word with any other vocation, and beneath the dignity thereof to couple it with a ſerving of Tables.

Thirdly we ſee they were reſolved, as to let go the meaner, ſo to retain the moſt noble and neceſſary function of preaching, whence moſt glory redoundeth to God, and profit to his people.

How then can men now adays of meaner parts and endowments diſcharge that, which the Apoſtles did decline Preach; the Word, & ſerve a Ship, Preach the Word, and ſerve a Shop, Preach the Word, and ſerve the Loomes, Preach the Word, and ſerve the Laſt, retaining either manual or military employment with the ſame?

Object. It is lawfull for men to practice a mechanick calling in conjunction with their preaching, warranted by the example of St. Paul himſelf, building at the ſame time the Tents of men, and the Temple of God. Yea, he ſaith himſelf, Acts 20. 34. yea, you your ſelves know; that theſe hands have miniſtred unto my neceſsities, and again 1 Corinth. 4. 12. and labour working with our own hands.

Anſw. Extraordinary accidents are not to be drawn into ordinary practice. The Apoſtle did not this commonly and conſtantly, but for a ſhort time, at a very pinch, out of a holy deſign, namely to ſtarve the falſe Prophets amongſt the Corinthians, and therefore this his act ought not to be precedential to others, who are to apply themſelves totally to the ministery.

Others there are which wholly deſert their former vocation, and betake themſelves totally to the preaching of the word. To the ſerious thoughts of ſuch I offer the words of St. Peter 14. 15. But let none of you ſuffer as a Murderer, or as a Thief, or as an evil Doer, or as a buſie body in other mens matters. See what a crew the Apoſtle hath choſen out, as onely fit to keep company with buſie bodies; Surely buſie-bodyneſs is an hainous offence of greater guilt than men generally do know, or will acknowledge. Noſcitur è ſocio, dark men are expounded by their companions. The great offence therein appeareth by ſuch with whom the Apoſtle doth aſſociate them; And what greater buſie-body, than he who invadeth the Hardeſt, and Higheſt, and Holieſt of profeſſions, never ordained thereunto contrary to the Councel of the Apoſtle of Chorinth. 7. 24. Brethren let every one wherein he is called, therein abide with God.

And here with all reſervation of due reſpect, and deſerved honour to men of military profeſsion; I humbly conceive that it may be plainly proved out of Scripture, that Souldiery and Miniſtery were ſuch diſtinct callings, that they met not in one and the ſame profeſſion. For the Apoſtle being to prove the equity and right of Miniſters maintenance, fetcheth an argument, of Cor. 9. 7. From the wages juſtly due unto Souldiers. Who goeth to Warfare at any time on his own charges, and thence concludeth verſe 14. Even ſo hath the Lord ordained, that they which preach the Goſpel, ſhould live of the Goſpel. Which words, if peruſed with unpartial eyes, they ſet up a partition betwixt the two callings as not then concurring in the ſame perſons.

And here take notice of a ſtrange and incredible alteration within this laſt ten years in England, that either men are ſuddenly grown more able than before or elſe the Miniſtry is become more eaſie than in former ages. Some ten years ſince when thoſe of the Clergy were excluded the Commiſsion of the peace, this principall reaſon is rendered in the Act, why miniſters ſhould not be admitted Juſtices of the Peace, becauſe preaching of the word is enough to take up the whole man, ſo that they muſt be wanting to the calling of their miniſteriall function, if attending at the ſame time another employment.

And yet ſee now on a ſuddain, ſome conceive themſelves able ſufficiently to follow a manual trade all the weeke, and alſo qualified for preaching on the Lords day after. I ſay again, either men in our age are mounted on a ſuddain to be more dextrous and knowing, or the miniſtery is ſtooped to be more facile and obvious, or (which I fear is the trueſt) men are grown more daring impudent and prophane than in the days of our Fathers.

Oh let ſuch remember what is written in the Prophetical Epiſtle of St. Jude placed laſt and next to the Revelation, as containing the prediction of ſuch things as ſhould happen in the Church towards the end of the world verſ. 11. and periſhed in the gain-ſaying of Korah. What gain-ſaying this was we all know, Num. 16. 4. partly conſiſting in challenging Moſes and Aaron to take too much upon them, partly in preſuming to perform the High Priests office. Their periſhing alſo is notoriouſly known, the earth ſwallowing them up, and this excellent note deſerveth our beſt heed in it (becauſe ſtragling out of the body of that Hiſtory) Num. 26. 11. notwithſtanding the Children of Korah dyed not.

God in like manner, no doubt, may and will out of pity preſerve the Children of Korah, ſuch ſeduced perſons, whoſe ſimplicity is practiſed on by the ſubtility of others; but oh let thoſe look to it who are Ringleaders herein, that Gods juſtice may be no looſer in the main, he will take off from the children and lay load on the Fathers. Pardon well meaning perſons impoſed on by others, and ſeverely cenſure their Conductours, if not ſeaſonably compounded with him by ſerious repentance.

And here I requeſt the unpartial Reader ſeriouſly to peruſe the following paſſage, Fox 2 Tom pag. 278 being the words of Mr. Bilney at the ſtake, as he ſtood ready to ſeal the truth with his blood. Having made a brief repetition of the Articles of his faith, coming to theſe words; I believe the Catholick Church, pauſed awhile & then proceeded.

Good people, I muſt here confeſs to have offended the Church, in preaching once against the prohibition of the ſame, at a poor Cure belonging to Trinity Hall in Cambridge, where I was Fellow, earnestly intreated thereunto by the Curate, and other good people of the Pariſh; ſhewing, that they had no ſermon there of long time before, and ſo in my conſcience moved, I did make a poor collation to them, and thereby ran into the diſobedience of certain authority in the Church, by whom I was prohibited: Howbeit I truſt at the general day, charity that moved me to this Act, ſhall bear me out at the Judgement-ſeat of God.

Many things herein are conſiderable. Firſt, Bilney at this time was a Maſter of Arts at leaſt, and able to diſcharge the place. Secondly, being Fellow of that Colledge which was Patron to the Church; he had ſome obligation in conſcience to ſee the place provided for: Thirdly, invited by the Curate and the Pariſh, it ſeemeth to amount to a ſufficient calling; Laſtly, the long want of the Word in that place, might make him compaſſionate their condition.

Notwithſtanding this four-fold-cable to draw on Bilney to this performance, he ſaith, he did it but once, he made not a common and conſtant practice thereof, Secondly, he did not pleaſe or delight himſelf in the memory of what he had done, nor maketh he mention thereof in a rejoycing, much leſs in a bragging manner; but onely by way of neceſſary excuſe, as ſomewhat troubled at the deed done, but hoping (as well he might) that God beholding the act, as qualified with the aforeſaid circumſtances, and proceeding from a pious intention, would acquit him from any guilt therein.

Let ſuch lay this to their hearts, who wanting the tithe of Bilney his ability, undeſired by the Miniſter of the place, (yea ſometimes againſt his will) do not with Bilney but once, but make an uſual practice and common cuſtom to preach againſt the prohibition of the Church, whoſe ancient Canons have ordered it, that none except Probationers by way of Trial, may preach the word. It is to be feared that many who run before Bilney into the Pulpit, will ſcarce halt after him to follow him to the ſtake.

However let us Miniſters, make a ſcrutiny in our own ſouls, what may be the reaſon that we are fallen into ſuch diſgrace. So that God in his juſtice hath permitted our function (formerly fenced about from common feet with an awfull reverence) now for any to enter upon it, Pſal. 80. 12. Why haſt thou broken down our hedges: haſt broken them, that is, haſt permitted others to break them. Sure ſomething is in it more than we miniſters generally take notice of, that God hath expoſed us and our calling to contempt.

Tully in his firſt Oration againſt Catilin, being himſelf then Conſul of Rome, inquiring into the cauſes of the many diſtempers and diſtractions of the ſtate, and the preſumption of bold perſons to diſturbe the ſame, ingenuouſly confeſſeth, nos, nos, dico aperte, conſules deſumus. We, we, (ſpeaking of Mark Anthony and himſelf) we Generals are wanting in our places.

In like manner we may ſay, nos ſacerdotes, Presbiteri, Miniſtri (how would we be tearmed) nos, dico aperte, deſumus. We Prieſts and Miniſters are wanting to God, or to our ſelves, or to our Congregation, or to all, that God in his juſt judgement deals with us as with Iſrael, 2 Kings 10. 32. begins to cut us ſhort, pareth us in our Profeſſion, abateth us in our honour, diminiſheth us in our dignity. Let us ſearch out the cauſe diligently, and having found it, zealouſly endeavour to remove it, otherwiſe if we honour God, he will honour us, but if we proceed in our ſins, he will proceed to pour more ſhame and diſgrace upon us, till our calling, whoſe reputation begins daily to leſſen, become at laſt (though to the confuſion of ſuch as contemn it) a very ſhame and reproach.

And now I truſt that none can take juſt exception at what I have freely, but without ſpleen or malice ſpoken of the blame worthy practices of ſuch, who intrude themſelves into our Profeſſion, having unpartially reproved even my ſelf and thoſe of my own function: and thus my ſword having equally cut on both ſides; I now put it up into the ſheath, never to be drawn in this place or quarrel again.