A TRIPLE RECONCILER, Stating the CONTROVERSIES  

Whether Ministers have an Exclusive power of Communicants from the Sacrament.  
Whether Any persons Unordained may lawfully Preach.  
Whether The Lord's Prayer ought not to be used by all Christians.   
By THOMAS FULLER, B. D.  
LONDON, Printed by Will. Bently, for John Williams at the Crown in S. Paul's churchyard.  
Anno Dom. 1654.   

TO THE Right honourable, and truly virtuous Lady, ANNE Vicountess BALTINGLASS, the blessings of this life and a better.  
MADAM,  
THis my Book addresseth itself to you, as once the Dove to NOAH in the Ark, bringing an Olive branch with three sprigs in the mouth thereof. It is of a Peaceable nature, & desires to be a peacemaker betwixt the opposite parties in the three Controversies handled therein. My humble request to you is, that with NOAH you would be pleased to put forth your hand and receive it into the Ark of your protection. I know what success commonly attends all Umpiers & Arbitrators, that often they lose one, & sometimes both of their friends betwixt whom they intercede. Meek Moses could not escape in this kind, but when seeking to atone two striving Israelites, the party who did the wrong, fell with foul language upon him. I expect the like fate from that side which doth the most injury, and am prepared to undergo their Censure, which I shall do with the greater alacrity, if these my weak endeavours may find your favourable acceptance.  
The Lord bless your honour with your Noble Consort, and sanctify your former sufferings, which a National calamity hath cast upon you, that your last days may be your best days, both in temporal and spiritual improvement, is the daily desire of  
Your honours truly devoted servant THOMAS FULLER.   

THE FIRST RECONCILER.  LEVITICUS 13. 3. And the Priest shall look on him, and pronounce him unclean. 


The words contain an 

Examination, and the Priest shall, &c.  
Condemnation, and pronounce him, &c.      
WHich words we will handle first Literally, of Corporal leprosy; then Analogically, to show 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 God's ordinance.  
2. Be it here premised that the leprosy we speak of, called the plague of leprosy, is not what proceeded from natural causes or distempers (in which cases the patient might be more properly sent to the physician) but was immediately inflicted by God's hand, dedecus medicinae, and a principal 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 god's goodness that we English men generally, live now in the happy ignorance of the height of leprosy. I say generally, a Leper is a rarity, some few in Cornwell caused, as physicians 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 leprosy here epidemical, and Hugh Orwell a Bishop of London died thereof Anno 1085. But with the end of that War ended the leprosy of England, as to the generality and malignity thereof. Every scab, or scurf, or scale, observing tides in the body, is not presently the leprosy, 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 Alps? 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 foreigners 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 verse▪ the 2. who in such a case was to officiate for his Father.  
Look. Herein 2. things contained, 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 God's directions prescribed unto him; and principally he discovered it by 3. signs 1. Depression, by the subsidency or the sinking of the malady when it entrenched itself in pits and holes made in the flesh. 2. Diffusion, when the malignity thereof contained not itself to the first place, but dilated itself over the body. 3. Discolouration, 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 cheerfulness, now of sadness; a black white, sable and sorrowful.  
Now whereas the Priest was to look on the Party trusting no other evidence than his own eyes, we learn men's 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 publicly; he was not to mutter his sentence, as the Popish Priests in the mass the words of consecration, no Clandestine dealing in matters of public 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 public society.  
Question. How came it to pass that the Priest was not infected therewith, seeing sometimes such was the pestilent malignity of the leprosy, as to taint the clothes, yea the walls of the house? Hard walls scarce penetrable to a bullet, yielded to the impression of leprosy. Answer, he was secured by his calling and employment, obeying gods command in his vocation.  
Doctrine. A lawful calling is the best Armour against an infection. One in his calling is armed, out of his calling is naked; at least lazily following his calling, his Armour, like Ahab's, is not close jointed, and he left woundable in the internal chinks: with what confidence do we see Brick-layers, Carpenters, plumbers &c. clambering up high pinnacles, and walking in narrow places, where our feet cannot stand theirs will run; double the cause thereof, a lawful calling & long custom which hath enured 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 professor 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. God's 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 find it served by Subjects on their sovereign 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. God's 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 sorrowful the condition of a sequestered Leper. Indeed some of us have been sequestered, and blessed be God we have born our yoke in our youth, hoping 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 God's public 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. Heaven's hand, which laid it on, could only 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 only the impotent, blind, halt, withered.  
Question. Whether lepers were admitted into the society.  
Fourthly, dying lepers they were not buried with other people. Thus Uzziah, 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 justify this City in a practice 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 public 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: daily 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 sinful, 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 God's goodness, who sent Christ in the flesh to cure both our corporal and spiritual leprosy: I shall confine this day's Sermon according to promise, only to corporal leprosy: Herein observe the first particularise 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 show himself to the Priest, and to offer the gift which Moses cammanded for a testimony unto them. A testimony not so much to testify 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 wilfully 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 blind men together, Math. 9 27. two men possessed with devils, 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 proved unthankful.  
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 devils) are expressed in particular words, all the rest in general terms. Either to show that more than ordinary power was requisite for the healing thereof, or that leprosy-curing was their proper and peculiar masterpiece, to evidence to all, that they were sent by him whose calling was to cure the leprosy 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 God's Ministers under the gospel have a sufficient commission to examine, 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which were none of the four Elemental sects of Stoics, peripatetics, academics & 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, settling on nothing) I know no reason that we are bound to take one and all in any persuasion. Three great Interests may be named in England, one that was the Prelatical, one that is the Presbyterian, one that would be the independent. I shall embrace what I find in any of their practices commendable, and consonant to God's 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 expressly 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 find 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 checked for keeping no stricter guard about God's Table, and that the main fault of this profaneness should be charged on their negligence. What said David to Abner 1 Sam. 26. 16. When he fetched 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 Lord's anointed; such a sharp reproof I expected from S. Paul to the ministers of Corinth for being no more vigilant (as being God's lifeguard) in securing the Body and blood of Christ from unworthy Communicants. But not the least check to them, only a general exhortation to others to examine 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 yourselves, 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 pastor, and therefore thought it necessary to leave this command on record. Now the best auditor cannot give an account of them whose receipts and expenses 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 herds.  
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 only to make a noise without any further power, it would render him ridiculous to profane 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 allege, Matth. 7. 6. Give not that which is holy unto dogs. What more holy than the Body and blood 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 authority, will advance the Hierarchichal pour farther than such as make use of this place will well approve.  
Object. You have out of ignorance or envy, 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 ready 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 refractory 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 itself. 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 enjoin 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 purposely declined the mention of this place.  
3. Propos. Children, madmen, 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, examine themselves. But when such Children shall arrive at years of discretion. madmen shall, by God's blessing on physic, 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 minority, 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 people's knowledge by. There is not set down the minimum ut sic, the least and lowest degree of knowledge which putteth one into a communicating capacity, 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 Lord's table, and of the table of devils. Surely such who are delivered to him are Satan's guests, and in commons with him, until on the public 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 itself, though the sentence be not solemnly passed upon them. I say, notorious sin. Blessed be God, surreptitious sins of infirmity do not render us incapable of the Sacrament; If they did, God's 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 heinous in its own nature, such a sin as is not only mortal, as all sins are, but mortiferum, if God's mercy 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, ofttimes break forth into mad extravagancies. Now having formerly showed how madmen 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 spite 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 public scandal of the Congregation. If it be done in a corner known to few, no pregnant proof nor public 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 noise thereof at more, amounting to a considerable part of the Congregation, either in quality or number, there lieth 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 blood of his Brother, and yet in the next moment desire the blood 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 liberty was allowed the Ministers under the episcopacy 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.  rubric. 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 Lord's table, until he have openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which afore were esteemed, and he have recompensed the party whom he hath done wrong unto.  
Now because only 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 despite of the greatest caution. Let the Lord's board be railed about never so high, never so low, never so close, yet hypocrisy will either climb over it, or creep under it, or wind itself 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 certainty of those things wherein thou hast been instructed; i catechised. And although it appears not in the Text that such catechising of him was done by the Minister, yet it is easy to prove out of primitive antiquity, 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 Samson to his thirty Companions, Judges 14. 32. but only 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, whilst his body lay in the grave? A question which he who propounded it, I believe was as ignorant of, as the party 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 party no less modestly than truly replied, 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 Nonconformists) 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 remedy for his troubled mind at other men's hands. We see good men may be faulty 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 party use to deny, namely, that they, who once have saving knowledge, always have it; and are rather finally improved than impaired 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 contrary) that the souls of his people move a progressive, not a retrograde motion in piety: especially if he constantly and conscionably prayeth for them and preacheth amongst them.  
I say such are not of necessity to be reexamined by the Minister. Indeed, if out of humility 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 obligatory 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 Christianity, a reverend posture of the body, & a hand reached out to receive, to qualify one for a Communicant. These make the Lord's table a Pandocheon, an inn 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 sat, and the whole multitude stood on the shore. But when he administered the Sacrament to some select persons, than he made choice Mar. 14. 15. of an upper chamber trimmed and prepared, purposely made ready for them, of far less latitude, and receipt as capable, only of the company intended present at that exercise. To show the extensiveness of the Word to all that please to hear the same, the contractedness of the Communion, confined only 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 completely 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 lanterns 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 jealousy centred on him as a Traitor in intention.  
Object. Christ as God knew Judas to be an hypocrite and a Devil, and yet he would not deny him the sacrament, to show, 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 humanity, 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 posterity to imitate: as intending that mere men should afterwards follow him in the ministry.  
The Second false principle that the Patrons of Promiscuous sacraments proceed upon is this, that the Lord's 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 efficacy and operativeness of the meanest of God's Ordinances, and on the other side, we must be wary, lest we extend their power too far, to the endangering of people's souls.  
The Word of God is the only ordinary means of conversion known unto us. This pearl, though cast before swine, may turn the swine into the sheep, and by God's blessing, alter and better their property. Nor is any other previous qualification required by an Auditor of God's word, but mere hearing the same, which may put life into those who were dead in trespasses, in sins. But Food and physic (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 liturgy 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 God's 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 liturgy, the reading of those numerical places be disused, yet one may confidently presume, that no Minister of the Presbyterian persuasion, 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 itself, by necessary 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 loseth the converting power thereof, when used against the word of God; I mean, when applied contrary to those directions, which the Scripture commendeth unto us. For every Communicant is commanded to examine himself, and to discern the Lord's body, and to eat the same worthily. Duties which mere 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 multiply, 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 only they call it stubbornness or resolution, recusancy to be reexamined.  
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 licentious extravagancies I 
* Fox Act. & Mon. pag. 2079.  remember a story of the Lady Katherine Brandon, Duchess of Suffolk, which may be applied to my occasions. When every Lady at an entertainment was to choose whom she loved best, and so place themselves, the Duchess, 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 episcopacy 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 liberty 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, Germany, the Low-countries. 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 necessary 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 myself 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 itself, as if it were not so necessary 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, merely for a ceremonious matter, begin to thin, that receiving is but a matter of indifferency, 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 abstinency. 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 surfeit of sorrow, they had no mind to meat; as little joying to feed themselves as to feed fishes; expecting daily 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, merely for the maintenance of nature.  
But behold a greater wonder, for ten years, I dare bodily say, some Parishes in this city 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 faulty 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 God's board in their own Parish for many years, a wonder indeed if well considered. 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 re-examination, must Communions be wholly neglected? and humble people, who on any terms are willing to receive the Sacrament, be debarred the benefit thereof?  
Object. Should sacraments be administered, and any profane person press in thereunto, there presence would infect all the rest how good soever, contracting guilt to themselves from the company of those unworthy persons with whom they communicate? Better therefore is a total absence in such a case, than a sinful receiving.  
Answ. The Position is most false, that mixed 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 necessary at such entertainments.  
And here let me be your Remembrancer of an humble meditation, seasonable for such who maitain that mixed 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 jealousy, 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. contrary to which, there thoughts are wholly 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 maxim, A lean Communion maketh a fat Mass; and many are fallen off to papistry 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 governor: and the Gospel teacheth us other divinity, to prevent all occasions of Christians falling from the True Faith, and running 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 carnality, or cowardice. 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 liberty into bondage. Such time-serving as you commend unto us, what is it but the prostrating of the sceptre 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 privileges 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 lawful 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 carnality in his Disciples, respited the delivering of some difficult Doctrines, and the pressing of some hard precepts until 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 opportunity.  
Object. Let us of the presbytery begin as we will hold. It is given to all authority to lessen by the continuance of time: If we abate aught 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 councillors, 1. King's 12. 10. and surely if followed will meet with the same success. It will be more honour 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 honour, than to be degraded afterwards in general esteem, for over-activity in the beginning.  
I resume therefore my former motion, and reinforce it to the consideration of such concerned therein, with the following motives. First, Men ought not to be busy to enjoin these things as necessary duties, though fitting and convenient, for which they have no express commission in Scripture. What Protestant will deny the expediency of confession, in some cases, to a Minister? But when the same was imposed by the Church of Rome, as absolutely necessary to salvation, so sovereign a practice became carnificina, the rack and torture of men's consciences. Will any ingenious person gainsay, 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 heavy upon you; Rom. 2. 1. Therefore thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things.  
Object. As much may be alleged for re-examination of communicants, as for baptising of Infants, which by your own confession. You will not deny your own words; 
* infant's Advocate Ca. 8. pag. 71.  We do freely confess, that there is neither express precept nor precedent in the New Testament for the baptising of Infants, and yet are confident by necessary and undeniable consequence from Scripture, it will be made appear to be founded thereon.  
Answ. First analogy 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 necessary removing of the malady of Original corruption, with the constant practice of the Church in allays are alleged for baptising 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 enjoining of such, who once have received, to be reexamined, 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 foreign parts) whether strangers coming unto them with a Testimonial, that once they have been admitted, are not received for Receivers, without any further inquiry or examination.  
Indeed, if every particular Member, and so by consequence every Parish of England should be subject to a new examination on every removal 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 itself, and a trouble to the people) but many successively, sinful people make short-lived Princes. Many, not in rank but in file, one after another. I will not say the bad Parishioners make many pastors 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 necessity 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 examine 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 severity 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 murder 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 satisfactory reason is rendered; he was not as yet fastened on his Throne. To strike fiercely with one's hands before he standeth firmly on his feet, is the ready 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 faulty till a fitter opportunity.  
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 entreat 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 easy 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 insufficiency, when ingenuity and hope of amendment is legible in him. As  
It is said of Titus Vespasian (for the sweetness of his nature, styled 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 only one can receive, but then that Emperor had the happiness so to qualify 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 showed 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 falsehood or flattery (as beneath the majesty of a Prince) his soft, supple, and complying nature so applied itself to all dispositions, that people contentedly, yea, thankfully & cheerfully departed from him with denials.  
God hath given you such sinews of logic, and such colours of rhetoric, & such persuasive tongues, if pleased to improve them, that except you meet with unreasonable men, 2. Thess 3. 20. (from whom God delivere you ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) from those that have no topics, no sense 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 public 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 disgraceful way forbid you the Lord's table, but with Joseph, I am minded to put you away privily, or rather do entreat you willingly to put away yourself. I am jealous over you with a godly jealousy, 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 yourself, 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 enjoin thee, the which is convenient, yet for love's 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 practise 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 yourselves, 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 sufficiency 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 episcopacy, whose maturity to receive bears date only from the beginning of our differences. Let them on God's 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 the 
* Anno Dom 1645. die lunae Oct. 20.  Ordinance of Lords and Commons, (if seriously perused according to the genuine and natural sense of the words, speaks only de admittendis, and not de admissis, and impowereth Ministers only 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 episcopacy retained it so far as an ancient and useful 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 examine people, committed to the care of the Ministers, which may be done without any dangerous noise, and without the least suspicion of pragmaticalness, and yet to the great glory 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 faithful 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 powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts, and intents of the heart. Thus by prophesying (that is by preaching of God's 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. Try it but for a time, and you shall see what success it will find, and fright unworthy persons from the Sacrament, with a more awful 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 show that that place and no further was the intended end of his endeavours.  
Whilst you contested with episcopacy, 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 adversary quite out of distance, and have attained that you strove for, it will be no shame, nay it will be your honour 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 advice and desire of him who hath no private ends therein; but the advancement of God's glory, and the good of his Church. Amen.  
Dum Spiro Spero   

THE SECOND RECONCILER.  ACTS 13. 15. And after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, Ye men and Brethren, if ye have any word of exhortation for the people, say on. 
THis Chapter presents us with four principal remarkables.  
The solemn separation of Paul and Barnabas for the ministry, five pious persons are mentioned, vers. 2. all in human 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 ministry, 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 deputy of Cyprus. By the Laws of heraldry, whosoever fairly in the Field conquered his Adversary, may justify the wearing and bearing of his Arms whom he overcame. Here Saul had conquered Sergius Paulus, overcome his ignorance, vanquished his infidelity; no wonder then if he assumeth his name, and henceforward is called Paul in all the history, his next voyage ends sadly, and sorrowfully with blasphemy 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 liturgy, or if that displease, their directory, wherein their solemn Sabbath-service is plainly presented unto us. I confess, there is no mention of prayer an essential part of God's 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 masterpiece, hoping hence by their cunning chemistry, 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 encumbrances of all difficulties, and then extract natural and profitable observations from them.  
Law and the Prophets] Law taken largely, containeth all the Prophets, & Prophets taken largely, comprise all the Law, 2. Pet. 1. 20. No prophecy 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 divide 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 only such parts as foretell 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 fifty three Perasoth or Divisions (each whereof contained one hundred thirty 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 fifty 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 inquiry 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 contemporary with David, 1. Chron. 25. 2. whose sons were designed for solemn singers, this would advance the seniority of synagogues as extant in David's 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 posterity, some hundred years after; the result of all is this, uncertain but ancient is the Original of synagogues, as before the captivity of Babylon. No positive place of Scripture directly enjoineth their foundation, only for the necessary 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 necessary consequence, and were constantly graced with our saviour's company 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. semblably 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, only 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 engrossed 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 extraordinary 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 threefold cable cannot be broken, nor any unlawful invading of the Ministerial office be charged upon him.  
Thirdly, St. Paul's Commission to preach, doth appear both by his ability and authority for the same. His ability, Act. 22. 3. Brought up at the feet of Gamaliel.  
Object. We confess his ability, but deny his authority; 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 confessed, 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 only as Professors of the Law and Doctors, they might read public Lectures to their Auditors. Thirdly, let them consider that Synagogues, as aforesaid, were of double use, and served for an academy as well as a Congregation. All which laid together, it will plainly appear, that Paul in his Pharisaical capacity, had sufficient authority to teach in the synagogue. Not to speak of his calling of Callings, his extraordinary and immediate Commission from God, authorising him to the same.  
Object. Grant the ability and authority 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 mere 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 vanity 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 men's. For then in the time of persecution to be distinguished by their habit from others, what was it but to give a mark of discovery to their enemy's malice, yea, to give them aim to level the more steadily at them. And yet I deny not, but that it is fitting, that in times of Peace Ministers should be distinguished from ordinary men by the gravity 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 daily 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 ordinary persons. They behaved not themselves in God's house during the exercise of God's 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 God's 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 modesty and humility, that they would decline the proffer, seeing in that Age, none adventured to teach without lawful authority, 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 God's word in the Church should have precedency of men's meditations. For God's word is all gold, (and prized above it by David, Psal. 19 10.) the best men's 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 men's understandings, rendering the sublime purity of God's word more easy 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 than 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 dainty diet, the sermons and studies of their Ministers.  
Doct. 2. It was an ancient custom in the Church, that God's word was publicly read therein. And here let us endeavour to raise the just reputation of the word publicly read; some conceive, that the Word preached, is as much holier than the Word read, as the Pulpit is higher than the Desk. Yea such will say, myself, 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 honour all, doth not honour any of God's 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 quantity, finer for the quality 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, broke both: so some profanely & despitefully 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 society 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 anarchy: for where every man doth what is good in his own eyes, where there is equality amongst all, there will be equity but amongst few men.  
Doct. 5. It is lawful for Ministers to make use of the help of others, not only in their sickness and necessary absence, but also when their own persons are present. First, because we must as well mend our nets, as always catch fishes; as well study 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 variety will not only 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 God's mercies alone and Christ's 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 faulty for itching ears to heap up Teachers to themselves, yet sometimes such exchange of Preachers, increase the edification of an auditory.  
Doct. 6. They may have courtesy and civility in them, who notwithstanding may be devoid of grace and true sincerity. These Masters of the Synagogue began very mannerly, proffer Paul and Barnabas the courtesy of the place, but all ended at last in blasphemy 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 despite of the Rulers of the Synagogues, the undoubted Patron, the lawful Incumbent, the Guardians of the Church publicly chosen, storm the Pulpit by their mere violence, without any other Call or Commission thereunto.  
Be it first premised, that we protest our integrity not to invade the due Right of any Christian, with Abraham, Gen. 14. 23. We will not take a shoe-latchet which is none of our own. To which purpose we lay down the following Rules, allowing as much liberty as may be to all God's 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 probability, so soon known God's 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 God's 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 inventors, but the declarers; not the devisors, 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 God's word, the general precepts, promises, and threatenings, whereof, he may effectually applly to himself and those of his family under his inspection.  
Secondly, Judges on the Bench may and must in their charges teach the county there assembled, inserting Scripture in their discourses, such the correspondency, 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 reign 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 university, as the Doctors of the Chair, may, in a controversial way, preach to young Students under them. Such Doctors in divinity 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 soldiers. I confess, as custom hath confined the word Bible, (signifying in itself 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 soldiers: 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 soldiers 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. edify one another even as also ye do, Heb. 3. 13. Exhorting one another. To this end are talents bestowed on men that they should stir up the gifts of grace which are in them. Thus Priscilla, though a woman, instructed Apollo's. But here we must distinguish betwixt mutual 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 only to such, who are solemnly 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 only it is lawful to have another calling, but in some cases for some men, sinful to be without it; S. Paul saith, 2 Thes. 3. 10. If any would not work, neither should he eat. This mutual teaching of others will not excuse people's idleness, nor can they plead for themselves, this mutual labour in love shall exempt them from other manual work; because by itself it amounts not to a distinct profession, as being the entire body of a calling, which is only a part and necessary member of all men's duty, as they are Christians. But public 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 heightened 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 canceled on both side. But to ministerial preaching wages is due by God's appointment, The labourer is worthy of his hire, because sequestering 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 unordained may teach God's 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 bountiful, had we denied Christians this liberty, we had wronged them much, ourselves more, God most. But now let me say unto them in the words of the master of the household, 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 grasp not after more, lest you lose 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 laymen 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 people's scattering. But when the necessity is invincible and unavoidable, God may seem to dispense as in David's eating the showbread 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 sullenness 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 ministry. But put case some number of people (none of them ever ordained banished by Tyrants, carried captive by violence, or casually cast by shipwreck, 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 lawful calling is partly internal, partly external, the Internal part thereof consisteth in two things.  
First, in having a desire and delight to undertake the ministry.  
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 gainful professions, whereof they were equally capable with others, their restless souls cannot be centred with satisfaction on any profession, save that of the ministry, 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} man's 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 burden 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 logic to analyse 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 terror to whom terror belongs) yet even logical 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 majesty's 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 rendered for a reason of the extraordinary success of the ministry 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 thyself, 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 touchstone; good gold rejoiceth 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 qualify profaneness for the Office.  
But all these will not do the deed to make a lawful 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 completed 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 legal Priesthood appropriated to the Sons of Levi, and two eminent judgements one to foreigners usurping the same, Uzzah a private man, Uzziah a King, to show, that neither high nor low may be excused therein. Uzzah to the Tabernacle, Uzziah to the Temple. To show that whether the Church be in motion, in afluctuating and tottering condition, or Temple-like in a standing and settled estate, none can be defended: Uzzah out of charity mistaking meaning well: Uzziah out of mere pride of heart lifting up himself, to show, 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 show, that whether men do or do not mislike such intrusion, it is unlawful in itself. Uzzah instanly smitten with death, Uzziah with a long and lingering sickness parted from public society, to show 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 man's 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 profane Religion would quickly be contemned and confounded.  
Secondly, This may be proved by the solemn calling and Commission of Christ's 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (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, only some to the ministerial Function.  
Object. It was Moses his wish Num. 11. 27. Would God that all the Lord's people were Prophets; what he desired is now done, what then wished is now wrought: then prayed for, now performed. The Pulpit (or prophesying) 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, lest 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 extravagancy of his pious affection; but not the exact Standard by adaequation, whereunto the lawfulness of all men's 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 of the Apostles, that they are both dead and buried, and their sepulchers (though vuknown, 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 lawful successors. 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 only practised by such as were lawfully ordained thereunto, which may be cleared by authority out of the Fathers. But I purposely decline this reason remembering 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 fetched from Church-practise we stake them down to the Primitive times, away they carry pin and all by slighting and contemning such ancient practices, 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 foregoing words, how shall they hear without a preacher, to show 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 mystical 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 public calling thereunto, take it in the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to preach, or in the participle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, preaching, or in the verb denoting the Act {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, preaching, or in the noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, expressing the Agent a preacher, in all these the word is only predicated of such, who had a solemn vocation, and were entered into the ministry; I say again the aforesaid word preaching with its derivatives, being used more than seventy 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 public persons, making the same their proper functions.  
Abate me only two places, one Mark 1. 45. Whereof the man cleansed of the leprosy it is said, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
The other Mark 7. 36. of the dumb and deaf man who {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. But here the distinction of our translators is commendable; who no doubt observing the constant tenor of Scripture (the best way to expound words therein) and finding the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 only attributed to public 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 church's 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 laid on them.  
Wherefore I say again should such a person appear, commencing per saltum, complete 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 satirical reflection. Are they not for the most part such as may be reduced to boldness, confidence, memory, and volubility of tongue. Might they not truly 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 mere gifting without calling makes not a lawful Preacher. This appears by Christ's 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 God's 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, took 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 father's 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 daystar should set before the Sun did arise; Abating therefore only that Essay which he made Luke 2. When he Disputed with the Drs. in the Temple, he adventured not on any public performance of preaching, as well knowing, that his exquisite accomplishments would not bear him out therein, except solemnly called thereunto.  
Remarkable 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 showeth, that the Pulpit in that age did not lie open in common, to any who would stock the same, but was sequestered 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 tacitly; confessing himself obnoxious to just censure, if being a mere private man without Commission either ordinary, or extraordinary (such his licence 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 confessed, but the main is this; His calling extends only 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 wholly 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 remarkables 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 sense [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 ministry.  
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 task 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 mortal man can pretend to, to be present at once in distant employments. Or else their recusancy was caused from an apprehension, that it was disgraceful unequally to yoke the preaching of God's 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 looms, Preach the Word, and serve the Last, retaining either manual or military employment with the same?  
Object. It is lawful for men to practise a mechanic 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 yourselves know; that these hands have ministered 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 ministry.  
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 busy body in other men's matters. See what a crew the Apostle hath chosen out, as only fit to keep company with busy bodies; Surely busy-bodiness is an heinous 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 busybody, than he who invadeth the Hardest, and Highest, and Holiest of professions, never ordained thereunto contrary to the council 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 soldiery and ministry 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 soldiers. 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 easy than in former ages. Some ten years since when those of the Clergy were excluded the Commission of the peace, this principal 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 ministerial function, if attending at the same time another employment.  
And yet see now on a sudden, some conceive themselves able sufficiently to follow a manual trade all the week, and also qualified for preaching on the Lord's day after. I say again, either men in our age are mounted on a sudden to be more dextrous and knowing, or the ministry is stooped to be more facile and obvious, or (which I fear is the truest) men are grown more daring impudent and profane 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 gainsaying of Korah. What gainsaying 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 priest's office. Their perishing also is notoriously known, the earth swallowing them up, and this excellent note deserveth our best heed in it (because straggling out of the body of that History) Num. 26. 11. notwithstanding the Children of Korah died 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 subtlety of others; but oh let those look to it who are Ringleaders herein, that God's 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 conductors, 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 Catholic 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 entreated thereunto by the Curate, and other good people of the Parish; showing, 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 college 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 rejoicing, much less in a bragging manner; but only 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 awful 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 Catiline, 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 disturb 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 termed) nos, dico aperte, desumus. We Priests and Ministers are wanting to God, or to ourselves, 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 myself 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.  
FINIS.   

THE THIRD RECONCILER.  LUKE 11. 2. When ye pray, say, Our Father, &c. 
IN the foregoing verse the Disciples present our Saviour with a Petition, qualified with, Equity, Brevity, and perspicuity; Such a Petition need never doubt of success when brought to a just Judge. It consisteth of two parts.  
1. The body of the Petition, Master teach us to pray.  
2. A reason to edge and enforce the same, drawn from the precedent of John the Baptist, as John also taught his Disciples.  
As if they had, said Master, we have taken special notice of that high opinion, you ever had of John the Baptist, whom you always esteemed a Person of signal sanctity and exemplary devotion. We have heard you say of him, that he was more than a Prophet; that he was the second Elias, and none greater amongst them, who were born of Women. Now he had Disciples as you have, and it was his constant custom to teach them how to pray, as it is now our humble suit and request, that in Imitation of his practice, you would be pleased to instruct us likewise how to pray.  
Take notice in the mean time of the admirable humility and condescension in our Saviour, no whit angry and offended with his Disciples, although they in a manner prescribed John the Baptist as a pattern for him to imitate. Had we been in Christ's place, I mean had we had his parts and power with our own pride; how should we have took this in disdain and distaste, that one so far our inferior was propounded to us to follow his example. We should have returned, 
Matth. 3. 9  John the Baptist is not worthy by his own confession, to ber my shoes, or as he saith elsewhere, to unloose the latchet of my shoes, and again he plainly confesseth, He who cometh after me is preferred before me; 
Luke 3. 16. John 1. 27.  let John order his Disciples as he please, and I will Discipline mine according to mine own will. I will not be concluded by his practice, I am to give not to receive directions.  
Not so our Saviour he, manifesteth not the least degree of disgust, but willingly and cheerfully granteth their request, when ye pray, say, our Father.  
Learn we from hence, when we behold a commendable precedent set before us in such, who either are, or else in our proud self admiring opinion are esteemed our inferiors, not to disdain to follow and imitate the same, let not the master think much to write after a good copy of his servants setting.  
Observe in the words, the time, When; the persons, Ye; the practice or duty, Pray, the direction of the duty, say our Father, &c. We begin with the time When.  
From which we collect this Doctrine. Men ought to find out a When, wherein they are to pour forth their hearts in prayer unto God.  
Quest. How often is this When to return, and what rules can you give us by what number we should regulate our quotidian Devotions.  
Ans. First, I will tell you how often I find a Saint and servant of God in Scripture to pray; but on this condition, that you will promise not to be frighted with the prodigious number of his daily devotions. The party is David, who saith thus of himself, Psal. 119. 164. Seven times a day do I praise thee. Admirable, how could David spare so much time from his private and public employments; not to speak of his Family affairs, having six Wives, 2 Sam. 3. 5. ten Concubines 2 Sam. 15. 26. and more Children by them, which must needs perplex him with much Domestical business. David was a mortal King, and needs must be employed in multiplicity of matters. Now to send dispatches to that Foreign Agent, read the received Intelligence from him, give audience to this ambassador, send Orders to that General, Instructions to that Commander, be present at the Council, hear Petitions, judge causes, &c. must needs engross much time, yet David in all this term of business found a constant vacation, wherein he might perform seven times his daily Devotions. And though seven may here seem a certain for an uncertain number, yet probable it is, David rather exceeded, than fell short of the same.  
One asked a philosopher, what was the best time for a man to eat in, to whom he ingeniously replied, A rich man may eat when he please, a poor man when he can, his witty answer may afford us this grave application; Be thou poor, or be thou rich, pray thou both when thou wilt and when thou canst, as often as thou hast either necessity, or conveniency; I will not stint thee to canonical hours, but embrace all opportunities that are rendered unto thee, to express thy service to God in thy prayers.  
Object. But it seems we are obliged to constant praying, as the Euchites did in the Primitive Church, seeing the Apostle saith, 1 Thes. 5. 17. pray continually, or pray without ceasing, and if so, if all our performance be praying, how shall we attend our callings and concionably discharge our other relations.  
Answ. First in Scripture-language, that is said to be done continually which is done every morning, and every night, Exodus 29. 38. Now this is that which thou shalt offer upon the Altar, two Lambs of the first year day by day continually; and this was constantly called Juge-sarificium or the continual sacrifice, Numbers 28. 3. and the 6. 10. Ezra 3. 5. In proportion whereunto whosoever constantly prayeth morning, and evening, though following his calling, and attending his own occasions all the intermediate time, may be said according to the Apostles precept, to pray continually or without ceasing.  
Secondly, by praying continually or without ceasing, is meant, Endeavours so to temper thy soul, as always to be in a praying capacity, though not actually praying, yet be not put past an ability to discharge that Duty. Such therefore who are so discomposed with sin or sinful passion, that they are rendered thereby utterly impotent to pray, sin against the command of the Apostle. Otherwise it is no breach thereof to intermit their prayers and cease sometimes from the same, it being said of our Saviour himself in the verse before our Text, As he was praying in a certain place when he ceased.  
Use. Must we find a set time to pray? serveth this to confute such who can afford a When to Eat, and a When to Drink, a When to Sleep, a When to Talk, and a When to walk; and a When to Work, and a When to Play: but cannot find out a When to Pray according to our Saviour his command, When ye pray. Yet God, Eccles. 3. 1. hath made a time for all things, save that which man doth at all times, I mean sin. How many are there that pinch on God's side, and as the crowd of People, Luke 8. 45. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the multitude throng thee, and press thee; so worldly men, to make room for their temporal affairs, thrust, throng, contract, yea sometimes, do wholly justle out and omit their daily Devotions.  
Come we now to the person, ye.  
Quest. Were not Christ's Disciples able to pray before this time? Sure I am, they were able to cast out Devils. For it is said in the foregoing Chapter verse 17. And the seventy returned again with joy, saying, Lord, even the Devils are subject unto us through thy name. Now to cast out Devils is a harder thing than to pray, because some Devils are of so sullen and surly a nature, Matth. 17. 21. That they go not out but by prayer and fasting; Being thus therefore impowered with ability to cast out devils, surely the greater did include the lesser, and it is wonder they should now desire a Direction to pray. Say not that Christ made a resumption of that power which once he bestowed upon them, and after their return from preaching deprived them of them; seeing, Romans 11. 29. the gifts of God are without repentance.  
Answ. Some answer this by pleading a Metathesis or transposition in the History of St. Luke, setting down that first which was last done, a figure very frequent in the Old Testament. But this is, though the best of shifts yet the worst of answers, last to be tried, and least to be trusted, saving in such cases as seem to be capable of no other solution. No need of this refuge at this time, and therefore we decline the same.  
Secondly, it is answered, that it is a greater argument of God's favour to us, and our sincerity to him, if we can power forth unto him an acceptable prayer, then if enabled to dispossess Devils. This appeareth by the Plea of the Reprobate to Christ at the last judgement, Matth. 7. 22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name have done many wonderful works? Nor doth Christ confute what they allege as false, but reject it as in sufficient; Verily I say unto you, I know you not. Thus such miraculous endowments are compatible with damnation: whilst the Spirit of supplication (enabling us to pray acceptably to God) is none of those gifts bestowed upon the Sons of Ketura, but such as are conferred on Isaac's alone, given only to us Sons, Saints, and servants of God.  
Thirdly, and chiefly I answer, certainly the several Apostles and Disciples had formerly their particular prayers; and as I may term them, personal Devotions. Peter no doubt had his, and Andrew his, James and John their particular forms of Invocations. But now they desired that Christ, would gratify them with such a general prayer, unto which they might all jointly concur with their Amen thereunto, and all their several Devotions unite, and centre themselves therein.  
They also desired such a prayer, as they might transmit as an Heir-Loom to all posterity, and entail it on the Church to be used successively by all generations. Herein I harken to the Disciples requesting our Saviour, as to the mouth of all Christians: For they speak as the Speakers or prolocutors, for the Church in all ages desiring this boon to be bestowed upon them.  
Here is worthy our observation, that our Saviour had once formerly delivered the same prayer both for the manner and matter thereof, and yet how again at his Disciples request, recommendeth the same (some inconsiderable differences abated) unto the practice of his Disciples.  
For whosoever shall compare this prayer delivered by our Saviour, Matth. 6. 9 with this made by him, Luke 11. 2. Will find them not to be parallel places (as many in the Gospels) presenting one and the self same matter, but two different stories as will appear by the following circumstances.  
1. That was made on a mountain when multitudes of people were gathered together to hear it; This composed in a private place when Christ was solitary with his Disciples.  
2. That was freely tendered by our Saviour unsought, unsued to, to all his Auditory; This granted at the instance and request of his Disciples to them alone.  
3. That was inserted, & incorporated in the very body & bowels of a most heavenly sermon. This not in preaching, but after praying when Christ ceased from the same.  
Now might not the Disciples have murmured hereat, might they not have said, Master, we expected you would have favoured us so far (as being your servants in Ordinary) as for your sakes to have composed & compiled a spick and span new prayer, which we your Disciples might have used as a memorial of our Master. Whereas this prayer is an old one, we heard the same for all the essentials thereof, a twelve month since in that sermon you made on the exposition of the law, hence we observe;  
One good prayer well composed, the more used the more acceptable to heaven; think not, like lavish Courtiers, our prayers shall be more welcome, if always appearing in a new suit, a new dress of language and expression.  
But as the good householder, brought out of his Treasury things new & old (Only new, had been too prodigal, only old had been too penurious) so present thou to God, new affections with thy old expressions, a new degree of faith, repentance, charity, and never fear the entertainment of thy prayer in heaven, though it be an old one, and the selfsame which formerly and frequently hath been offered up.  
Say, Doctrine; It is not enough for men to make mental prayers but sometimes they ought orally to express the same. First, because the very speaking of the words doth raise and rouse people from drowsiness, which otherwise may assault them. I confess no Christian ought Hypocritically to delight in hearing the echo or reverberation of his own voice, yet sometimes the same may serve to give him the watchword, and to shake off that laziness which too often attendeth our Devotions. Secondly, prayers spoken are good for example to others, to show that we are not ashamed of God's service, but that our tongue dare openly avouch what our heart doth inwardly onceive. Thirdly, it is good for the edification of others, who may so far be partakers of our prayers, as to join with us in them, and to be comforted by them. A prayer concealed may have as much heat, but a prayer expressed hath more light therein, it doth shine before men, and make them glorify our Father which is in heaven.  
Obj. But Hannah, 1 Samuel. 1. 13. only moved her lips, and her voice was not heard; embracing a middle way betwixt Mental and Oral prayer, which can seem best of all as participating of the perfections of both.  
Ans. Hannah herein stands sole and single by herself. It is sufficient that she confesseth herself to be of a troubled and sorrowful spirit, an excuse for all her actions if one serious scrutiny appearing not so composed, and therefore not to be drawn into Precedent for others imitation.  
Come we now to answer those Cavils, which this age hath devised against the Lord's prayer; a subject not unnecessary in our days. Indeed when one had made a large discourse in the praise of Hercules, and expected great commendation for the same, his Audience only answered his expectation: with this question, quis unquam vituperavit Herculem, whosoever spoke in the disparagement of Hercules. Intimating thus much, that his pains might very well be spared in a needless subject, all the world acknowledging the worth and valour of Hercules. The same will be said of the ensuing part of my sermon, ut quid haec perditios, what needeth this wast of words and time, were ever any so impious, so profane as to doubt, much less deny the divine inspiration and daily necessary and profitable use of the Lord's prayer?  
Ans. Thirdly, I believe it is almost unprecedented in former ages, which maintained a constant reverence and esteem thereof, as the Lord's prayer, and Lord of prayers; But alas! we are fallen into such an impudent age, wherein many begin to slight it, of whom I will say no more than this, If they begin to think meanly of God's prayer, what cause hath God to think basely of theirs?  
And now I remember what John the Baptist said to our Saviour, Matth. 3. 14. I have need to be baptised of thee, and comest thou to me. In humble allusion whereunto I may say, my prayers have need to come to Christ, to mediate and intercede to God for them, and to present them with his merits to the Throne of grace: And now his prayer comes to me, so the all disposing providence of God hath ordered the matter, that in the prosecution of my Text, I must be a weak Advocate in the defence thereof. The best is, it mattereth not who is the Pleader when God is the client, and what is wanting in my weakness and worthlesness, will be abundantly supplied in the might and merit of the subject which I undertake.  
First, it is objected that it is a set form of prayer, and therefore doth opinion and confine the wings of the Dove, which ought to be at liberty and freedom, to make choice of his own expression of itself. It is said, Rom. 8. 26. The spirit itself maketh intercession for us with groans which cannot be uttered. It is therefore presumption in man to make himself God's Interpreter, and to dictate those words whereby his Spirit is to impart and communicate itself to the Throne of grace; It was charged on the Rebellious Israelites, Psal. 8. 41. That they limited the holy one of Israel; no better is their practice, who offer to score out both the path & pace to God's Spirit in prayer by pre-designing the numerical words, which are to be used thereby. God's servants are said to be led by the spirit, Ro. 8. 14. And so also if ye be led by the spirit, Galatians 5. 18. But this is leading the spirit, when men will guide their conductor and draw up a set form whereby the same shall be directed.  
Ans. That set forms are no restrainings of the holy Ghost in us, appeareth by the practice of our Saviour himself, Matth. 26. 44. And went away again, and prayed the third time saying the same words, namely the same words which he uttered the second time, viz. O my Father, if this cup may not pass away from me except I drink it, thy will be done. See we here, he who made the tongue to speak, who was the frauder, and confounder of all languages, who needed not by premeditation to press words for his service seeing millions of volunteeres proffered themselves to be used by him. See I say, him pleased notwithstanding to resume the same individual terms which he had uttered before.  
Secondly, next to our Saviour, who may be presumed most able to pray then, the High Priest Aaron, and his two inspired Sons Eleazar and Phineas? Yet God in their public blessings, left them not to the liberty of their own expressions, Num. 6. 23. Speak unto Aaron and unto his Sons, saying, on this wise ye shall bless the children of Israel, saying unto them, the Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace.  
I confess they were not confined to these words on all emergencies and occasions, having the latitude allowed them, that in the Temple they might vary from this form according to their own discretions. Witness the blessing of Eli to Hannah, 1 Sam. 1. 17. Go in peace, and the God of Israel grant thee thy Petition, which thou hast asked of him; But otherwise God had ordered them not to decede from this form: and as Moses was to make all things according to the pattern in the Mount, Heb. 8. 5. So no doubt the Priests conformed themselves in their prayer to every word, syllable, and etter, of God's prescription, neither detracting thence, nor adding thereunto.  
Thirdly, the Ministers conceived prayer under the Gospel, is a stinted and premeditated one, to such people, his auditors, who ay Amen thereunto: Their fancies, and which is more, their hearts do or should go along with the Ministers words, so that he boundeth their meditations, Hither shall they come, and no further. If any say, that notwithstanding this Obligation to the words of the Minister, they may make their own Salleys and excursions by God's spirit in their hearts, to enlarge themselves, and as it were to comment in their sighs and groans on the Text of the prayers of their Ministers, it is said, that no less liberty is allowed them in all premeditate forms of prayer, where on the plain song of the set words, the devotion of their hearts may descant to their own spiritual contentment.  
Fourthly, none will deny, but Songs and Hymns are prayers of thanksgiving, both those which David made in the Old Testament, and those that were used by Christians in the Primitive times, Ephes. 5. 19 Speaking to yourselves in Hymns and spiritual songs, Colos. 3. 26. Admonishing one another in Psalms, and Hymns, and spiritual songs; Now surely such Ditties would be bad, and Notes worse, and the harmony rather ridiculous to move laughter than melodious to raise Devotions, if the singers thereof were not predirected to the very words and syllables of what they sung and chanted in the Church.  
Excellent was the expression of Doctor Preston in point of preaching, and is appliable equally to prayer. He would have a Minister take such pains in studying his sermon, as if he relied not only on God's assistance; but when he cometh to preach the same, so wholly to cast himself on divine asisstance, as if he relied not at all on his own studies. Proportionable whereto, a Christian soul may compile and compose his prayer, as trusting nothing to the Spirit, and yet in the minute of the utterance thereof to God, so quit and renounce all efficacy of premeditation, as consisting only in the concurrence of God's Spirit helping his infirmities.  
Yea, allow the Minister able strongly to go alone by himself without leaning on the league of any premeditate prayer to support him, yet surely he may not only lawfully, but laudably degrade himself for the edification of others to use a set form of prayer. We know how Jacob, able to walk fast himself, confined his feet to the pace of the Children and Ewes big with young, Gen. 33. 13. he would not over-drive them. Semblably, a Minister, endowed by God with the gift of extempore prayer, may without any shame to himself, and great profit to others, go on pedetentim in a set form, so to bring up the rear of his most lagging auditors to go along with him, the more knowingly from the beginning, and close their Amen with him the more cheerfully in the end of his prayer.  
2. Cavil. It is not a prayer of itself, but only a pattern, or draught by which other prayers are to be made, & therefore S. Mat. saith; After this manner therefore pray ye.  
It is both a pattern for prayer, and a prayer in itself to all purposes and intents. The Standard-Bushel, which commonly is chained up in the Market place, is not only a Bushel to measure Bushels by, (all which ought to be adequate to the content thereof) but also a Bushel to measure grain by, it may chance of Wheat, or of some other grain: so this of our Saviour his prescribing, is nevertheless a complete and perfect prayer in itself, although also it be a Model, Type, or Copy, according to which for the essentials we ought to conform all our supplications.  
Third Cavil. I should be ashamed to set down as so weak and simple, save that some in our days, who pretend to judgement, put it in not only to swell a number; but lay much stress on the strength thereof; namely, that Christ made it in his minority, before he was arrived at his full perfection.  
I answer, as the folly of God is observed by the Apostle wiser than the wisdom of man, and the weakness of God stronger than the strength of man: so may I say, that the minority of Christ was more than the majority, his nonage than the full age, his youth than the maturity of mankind. Besides, Christ was, Luke 3. 21. about thirty years of age when he was baptised, the prime conceived of man's life, after which generally they impair rather than improve. Yea, besides the Original stock of perfection brought into the World at his birth, he had already received a grand accession of the holy Spirit at his baptism.  
Fourth Cavil. There is nothing of a Saviour in this prayer. It is but a legal Old Testament prayer, whereas we are to ask all things in the name of Jesus, no mention thereof herein. As therefore some Jews have a diminutive opinion of the book of Esther, because the word Jehova is not to be found in all the extent thereof, on the same account we may justly ground an undervaluation of this prayer, wherein the name of Jesus doth not appear, which alone is so of the Quorum in all supplications, that without it they cannot be presumed acceptable in the Court of Heaven.  
Ans. The name of Jesus, though not literally, yet virtually and effectually is to be found in this prayer. One cannot stir a step therein, but in the very Porch of this prayer, and at the very Threshold of this Porch he meets with Jesus a Saviour, in those words our Father. For fain would I know who wrought, and brought this great and good alteration that God is beheld by us under so comfortable a notion. How came in the Kindred, whence sprang this our filial relation. Man at his last parting with God, when expulsed Paradise, left him his adversary, his enemy, his enraged Judge, whilst he himself was looked on as an offender and malefactor. Whereas now all things are become new. Such who parted in anger, meet in love, of Foes are become Friends; Yea, Father and Sons. Our Father.  
Now none effected this change save Jesus Christ by his merciful Mediation. Is not the hand of our Savour clean through this prayer? Wherefore as some Physicians give not in their receipts the bulk and mass of Herbs and Drugs, but only their Spirits, or their infusions, which, though not so great in quantity, are easier in the taking, and stronger in the working: so in this prayer, though neither the name of Jesus, Messiah, or Christ, is therein used, yet the powerful influence of both, and sovereign effect is obvious to every judicious eye, causing our confident and familiar addresses to God, under the relation of a Father.  
Fifth Cavil. The prayer is too short, it is not comprehensive enough of all men's necessities, which ought to be represented therein. It is too narrow as not adequate to the emergencies of all occasions. The Merchant wanteth a clause therein for prosperous Gales to drive his Ship to a safe Haven and gainful market. The soldier wants a clause to cover his head from danger, and crown it with victory in the day of battle. The Husband man discovereth a defect, because no express therein for seasonable weather. The unmarried want a Petition for loving Husbands & dutiful Wives, and the married for the continuance of the goodness, or amendment of the badness of those to whom they are coupled.  
Ans. First in general. Whereas some find fault with the shortness of the prayer, know, length of prayer is made a crime in Scripture, but never the brevity thereof charged on any as a guilt, Matth. 23. 14. Woe unto you Scribes and Pharisees Hypocrites, for you devour Widows houses, and for a pretence make long prayers. Neither length nor shortness is any whit considerable to the acceptableness thereof, but the thickness of a prayer, when it is not empty and hollow within, but well filled with Faith in the heart and middle thereof.  
One bought a Map of the whole world, and being himself an Athenian, Cavilled at the Map as imperfect and defective, merely because his own house in Athens was not presented therein. Whereas the whole draught being not above a yard square, it fell to the proportion of all Europe not to be a full foot. All Greece not to be a full span, Attica to be but a little spot, and Athens to be a very speck therein, so impossible was it that his invisible house should appear. As his causeless Cavil betrayed him ignorant in Geography, so their exception discovereth their weakness in Divinity, who expect a prayer to particularize every man's necessities. What was said by the way of Hyperbole of our Saviour, that if all things which he did and spoke were written, the World were not able to contain them, may it not be literally spoken here, the World, that is, none of the men therein could contain so voluminous a prayer, descending to the minutes of all men's wishes and wants. No memory so tenacious as to retain it, no voice so strong as to pronounce it.  
Now although the particulars of every man's wants, neither are nor can be expressed in this, or any other prayer; Yet here we find their total sum cast up and couched under general terms. For when it is said, give us this day our daily bread.  
Herein the soldier is remembered, who prayeth for all things necessary for his condition, when, saying, give us this day our daily bread. Except it be so, that being guilty to himself that he is rather a plunderer than a fighter, more maintaining his livelihood by violence than valour, rapine than conquest, he conceiveth himself excluded, who cannot truly call it our daily bread, as conscious it is none of his, but snatched from the true owners thereof.  
The husbandman in this Petition prayeth for all things, which may tend and conduce to the seasonable fruits of the earth:  
A snowy January, frosty February, dry March, showry April, cold and windy May, moist and fair June, hot and dry July, fair and sunny August, &c. For how easily can God destroy in one unseasonable month in Harvest, what the concurrence of many foregoing months hath hopefully advanced.  
In a word, let not the shortness of this prayer (which being consistent with so much clearness is a principal honour thereof) be charged upon it for a defect. Consider how it was intended for old folk who were past their memories, for young Children who as yet are not come to their memories, for simple folk who never had, nor will have memories.  
Last Cavil. This Prayer hath notoriously been abused by the Papists to Superstition, and therefore the more surely to avoid offence, the use thereof may safely be waved and declined.  
Answ. It is confessed, that this most excellent Prayer hath been unworthily abused by the Romish Church.  
First, by locking it up in the Latin tongue, whereof the generality of their laity is ignorant, praying, as S. Peter spoke at Christ his transfiguration, Luke 9 33. Not knowing what they said.  
Secondly, Because it hath been abused in spells and Exorcisms, to the great dishonour of God, and advantage of Satan.  
Thirdly, Because wronged with needless and impertinent repetitions of their Beads, till their tenth bead become a Decurion, and the same ten times told over, a Centurion in their mumbled and multiplied Devotions.  
Here is it worth our observation, that the Lord's prayer is abused by that very sin, for the rectifying and reforming whereof, it was originally by our Saviour instituted and intended. Matth. 6. 7. But when you pray, use not vain repetitions as the Heathen do, for they think they shall be heard for their much speaking. Now to repress former, and prevent future tautologies, was one principal end for which this prayer was appointed. Matth. 6. 9 After this manner therefore pray. Therefore, that is that you may not run on the rock of frivolous repetitions, use this prayer so free from Battologies, that excepting some necessary Pronouns of Our and Us, the same word recurreth not twice in the whole extent thereof.  
Yet see, I say, how the Papists abuse the same by repetitions. Doth it not argue a very foul stomach, when the physic intended to correct and remove the vicious humours, is turned against the true nature thereof to increase the disease of the Patient, and how doth it speak the malignity of the Popish practice, abusing this prayer to end with repetitions, designed originally to prevent that ill custom.  
However, though it cannot be denied, that the Papists have shamefully abused this prayer, it followeth not, but that Christians may retain the true use thereof. They must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} purge away Popish superstitions from the same, but may not on that pretence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} utterly take it away and expel it out of their public or private devotions.  
First Use. It serveth to confute those, who over-esteem the Lord's prayer.  
Quest. Is this possible, are men capable of excess in this kind of giving too much reverence or respect to this prayer, or any other part and portion of God's word. Surely if it be an error, it is one on the right hand, rather to be pitied and pardoned, than publicly reproved.  
I confess an utter impossibility of overprising any part if God's word, but men may be immoderate & unadvised in their undiscreet manifesting & declaring of their esteem of the Lord's prayer, who in some sense may be said to overvalue it, though in fine, and effect it doth prove an undervaluation thereof.  
Such therefore are faulty in undiscreet expression of their respect to the Lord's Prayer, who confine all persons, at all times to that alone, not allowing them liberty to make use of other forms, as occasion shall require. Where we may observe, That the Apostles of Christ in the Acts, and elsewhere, on the emergencies of sundry matters which called for their prayers, expressed themselves in other language, accommodated to the occasion, and waved these very words of our saviour's prescription, as too general, and not coming up close enough to their urgent necessities. Wherefore, though we will not say of the Lord's Prayer, none but it, I may say as David did of Goliah's sword, None is like unto it. Though it be not to be used Exclusively to shut out all other, yet is it Eminently to be preferred before the rest.  
I will add one thing more, What metals soever the ring of thy devotions be made of, the Lord's Prayer is a good Diamond to close and conclude with, of what wood soever the shaft of the darts of thy prayers doth consist, the Lord's Prayer is the best sharp Pile to pierce heaven, and to be put on at the end of thy own devotions.  
Greater is the folly of such people, who in a manner Idolatrize to the very words and syllables of the Lord's Prayer, as if men were so strictly tied up thereunto, as not to recede one tittle from the same. Whereas we may perceive some small difference in the two forms presented in S. Matthew and S. Luke's Gospel. The variation of one, and transposition of two or three words, not to add, that the doxology inserted in the one is omitted in the other, as if purposely done to confute and discompose the superstition of such who stick in such syllabical curiosities.  
Truly I am afraid, if some might have had their wills, Christian liberty might have been much prejudiced by the obtrusion of this prayer alone upon their practice, and dare boldly say, that some men's too much crying up of the necessity of this prayer at all times hath occasioned others out of their spirit of opposition, a mischief which mortal frailty is much subject (especially in controvertial days, and in the frowardness of the aged world) too much to slight, neglect, and undervalue the same.  
For where the former humour of overprising this prayer hath infected their hundreds, the latter of under-esteeming the same hath infected their thousands; who in their uncivil, not to say profane expressions, have vented much contempt of this holy & heavenly prayer & pattern thereof.  
And here let me safely express what I fear may be the true cause thereof, and let such, who are faulty therein make a scrutiny in their own consciences, whether I speak not too much truth in this point. Are they not out of charity with the Lord's Prayer, because there is so much charity in the Lord's Prayer? There is one Petition therein, which if they leave out they make the Prayer lame, and if they put it in they make themselves liars. Namely, and forgive us our trespasses as we forgive them that trespass against us; doth not their revengeful and vindicative hearts harbour so much malice against their adversaries, that they are loath to forgive them, and desire forgiveness from God, on the condition that they forgive others? now, though I will not positively affirm the same, yet because it carrieth with it a great probability, Ministers may be jealous of their people with a godly jealousy, as they may be jealous over their own hearts; and if their conscience acquit them on this enquiry, happy are they, and no hurt is done by this causeless suspicion.  
To conclude, Parents of Children, and especially Mothers, may take notice, that their little ones in saying the Lord's Prayer are generally out at this Petition. And forgive us our Trespasses as we forgive them that Trespass against us. Not one little Child of ten sayeth it a right, and in the right place; some pass over and wholly omit it, some transpose it, very few truly pronounce it, whereof this the reason, Trespasses once and again in this Petition, is as bad as a Shiboleth to try the lisping tongue of a Child, there being a conflux of several Consonants, & some hard sounded therein, so that it poseth all the offices of speech in a child's mouth distinctly to utter the same.  
Let not Parents be angry with their Children for not speaking it, but with themselves for not practising it, they beat their Children for not saying it, God may justly beat them for not doing it. I confess such forgiveness goeth against flesh and blood, but flesh and blood shall never enter into the Kingdom of Heaven, we must be acted with higher principles, if we hope to come thither, whither the mercy of God bring us through the merits of Jesus Christ. Amen.  
FINIS.