The persecuted MINISTER, In defence of the MINISTRY, The great Ordinance of Jesus Christ. Setting forth The several names of Apostles, Prophets, etc. 1. That there is a Ministerial Office. 2. That the Sacrament of Baptism by a Lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled By WILLIAM LANGLEY late of S. mary's in the City of Lichfield, Minister. THE FIRST PART. Prov. 9.9. Give instruction to a wise man, and he will be yet wiser; Teach a just man, and he will increase in learning. LONDON. Printed by J. G. for Richard Royston at the Angel in Ivy-lane. 1656. THE PERSECUTED MINISTER. TO The ever Honoured, and truly Noble, Sir THOMAS LEIGH Knight, All Health and Happiness, Grace and Peace be multiplied. Much Honoured Sir, AS we should write wrongs in the dust; so engrave courtesies in brass, and marble. It were the highest ingratitude, a most heinous and horrid kind of unthankfulness, to bury in forgetfulness you unmerited favours. I am taught, Beneficium qui dedit taceat, Seneca de benef lib. 2. cap. 11. narret qui accepit, Let him that gives a benefit be silent, let him speak of it that hath received it. Pliny saith of Trajan the Emperor, That he never prized his benefits. There is that Law of difference (saith that Philosopher) betwixt the Doer of a good turn, and the Receiver of it, Alter statim oblivisci debet dati, alter accepti nunquam, That one ought quickly to forget what he hath given, the other ought never to forget what he hath received. Seneca de ben. lib. 3. cap. 10. Ingratus est qui beneficium accepisse se negat, quod accepit. Ingratus est qui dissimulat, ingratus qui non reddit, Ingratissimus omnium qui oblitus est. I leave therefore to posterity this remembrance (by way of thankfulness) of your manifold favours, and my obliged duty fare short of your deserts and my own desires: when I have done all I may truly say, as once Furnius said to Caesar, I shall live and die unthankful. Rich presents, as you need not; so (I know) you expect not: such as I have, I give: a few blotted Leaves void of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fond affectation. The Samaean Poet Cherillus presumed to offer to great Alexander a few harsh Verses. Your mild and sweet disposition gives encouragement, who, I know respects the affection of the Giver, more than the Gift. Be pleased to accept of this poor pledge of my unfeigned thanks. Capillus unus habet umbram suam, One hair casteth its own shadow. I know you are neither timidus, nor tumidus; fearful of frowns, Naz. Orat. 21. nor luxurious of praises; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high in worth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and humble in mind. As in Aaron's Breastplate was Vrim and Thummim, knowledge and verity: so in your breast, Scientia & conscientia, Learning and integrity: which to meet in one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. Epis. 187. is hard & rare, and would (its verily believed) fill others with pride and vainglory. Cicero. 2. ad Att. Epis. 19 It was Bibulus his case. But that which addeth not a little to the honour of your Name, is your constancy in the Faith; not like that of the Arians, Annua & Menstrua, but sound and solid. Orat. 35. ad Const: Aug: You need not fear Naz: complaint of some that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit the faith to the times, and so made it Fides temporum potius quàm Evangeliorum, as Hilary speaks: He that heareth you discourse, shall never complain with him in the Comedy, Pol ego & oleum & operam perdidi. That you are truly Noble, (to omit that of your Birth, known to all that know your Family) is known by three Witnesses. Habet hoc proprium generosus animus, Seneca. (saith Seneca) ut excitetur ad honesta, It is proper to a noble mind to be excited to honest actions. Mierome. Summa apud Deum nobilitas est, saith Hierome, clarum esse virtutibus, before God the sovereign Nobility is to be famous for Virtue; and Prudenitus, Prudentius Generosa CHRISTI secta nobilitat viros: Cui quisquis servit ille verae est nobilis. He Noble is that comes of CHRIST his race: Who serves this LORD, he surely is not base. Perhaps it was a conceit of him that said Nobilis is as much as Noscibilis, but I am sure they deserve not the name Nobiles unlesse Noscibiles; and because many discouragements in these times befall Noble spirits, and strong temptations present themselves, able to draw away any not truly Christianized; be pleased to remember the worth of Christian constancy in virtue, that so as you are well esteemed of men, you may be respected of God. Nobility without Religion dies in Infamy, and is buried in the grave of Oblivion. If I confess my testimony is sleight, and slender; yet I love to give virtue i●s due in a true commendation. But I fear I have need to crave your pardon; for, Pictores pulchram absolutámque faciem rarò nisi in pejus effingunt, An excellent face is very seldom drawn but with much disadvantage, much more when a Bungler hath it in hand. The Sea needs not the Rivers that run into it; so you, not mine, or any others praise: Be pleased to accept of this Paper-gift, a poor recompense (I confess) for your undeserved favours: were I able to give more, I would perform it, wishing all happiness to your incomparable Lady, and blessing to your hopeful Progeny, recommending your Honour and all yours to the protection of the almighty, I remain From my Study at Lichfield, July 9 1655. Devoted to your Honour in all Thankfulness and Service, William Langley. To my Dear beloved Charge, the Parishioners of St. Mary's in the City of Lichfield; increase of Grace and Peace through our Lord Jesus Christ. I Stand engaged to you all (few excepted) in a triple debt of love, service, and thankfulness: The former though I daily pay, I still own, resolving, with the Apostle, to owe nothing but love, Rom. 13.8. The second, I will be ready to pay, willing to spend, and to be spent for your souls, 2 Cor. 12.15. And of the latter, I will endeavour to make a full payment, and discharge myself from the imputation of Ingratitude. Though every man cannot bring gold, and silver to the Temple, yet courser mettle may serve: as for the plainness of the matter, it suits with the subject; and you know plain lines do best answer a strait and even level. * Politian. Epist: lib. 1. Epis: Pet. Medici Lib. 1. de Orat. The best Rhetoric is to use no Rhetoric, Career figuris figurat Epistolam. He that hath fine words, words void of matter, is (as Tully speaketh) like the child that bloweth in a little shell a great Bubble, which is so vain that it is marred assoon as made. St. Ambrose his Rule hath been mine, Rather to speak that the meanest may conceive, than the Eloquent commend. I have not sought after vain flourishes, and Rhetorical ornaments, but have preferred matter and truth, before words and phrases: if words follow the matter they are welcome; but if they must be pumped for, far them well. It is said of one that loved Ennius, that when he read him, he gathered Aurum ex Sterquilinio, Gold out of a Dunghill. For, it is said of him, that he was ingenio magnus, but arte rudis. Prophyry relates of Socrates, that when he wrote any thing, he was ridiculous, and stuttered like a Babe: if so; Much from me cannot be expected. Quod decuit tantos, cur mihi turpe putem? Lib. de mundo universo. Aeneas Silvius used to say, that there is no Book so weakly written, but that it containeth one thing or other which is profitable. If thou meetest any obliquity; remember I am a man, and subject to error: If thou meetest any thing worthy thy view, give glory to God. For the censure of this carping Age, whose little judgement is accompanied with less honesty, I value not a rush; I pass very little to be judged of them. Si rectè facis, quid eos vereris qui non rectè reprehendunt? If thou dost rightly, why shouldest thou fear them that blame wrongfully? There are some, saith S. Hierome, Queen bene loqui non possunt, maledicere non cessant, Cannot speak well, cease not to speak evil. You know the Ministers of the Gospel, especially they that preach powerfully, are exposed to much scorn, and contumely: but alas! they do not so much wrong us as themselves; they foam out their own shame and bewray their wretched, I had almost said, reprobate malice. For, such as sit down in the seat of the scornful make a low step to their own damnation. I beseech you, esteem not those lightly that are the true Ministers of Christ, and have them in estimation for their works sake. But Wolves that come to you in Sheep's clothing, beware of them, because they do not lead you, but seduce you; you may know them by three signs especially: First by their doubling, being like cunning Jugglers, whose meaning may be turned this way, or that way, like a Nose of Wax. Secondly, their love to the World, more than the instruction, and comfort of their Flock, using base indirect means for the advancement of their self-ends. Thirdly, in that they run of their own accord before they have Commission, or Ordination, as did those spoken of, Jer. 23.21. Albeit there be some question about the manner of Ordination, yet in all Ages, and in all † Conf. Ang. Art. 27. & Saxon. apud Melan. tom. 1. fol. 132. Calv: instit. lib. 4. cap 3 Buc. loc.com. tit. de Minis. quaest. 33. Lomb. sent. li. 4. dist. 24. Melanc: Can. loc.com. lib. 12. c. 12. Bell: lib. de Cler. cap. 21. well ordered places, there have been certain Constitutions and Canons for admitting of men into sacred Orders. And therefore whosoever shall prophesy without examination, approbation, and licence by present authority, cometh of himself, and it is our duties to take heed of him. As * 2 Cor. 11.14. Satan being the Prince of Darkness, is oft transformed into an Angel of Light: so the Children of the Devil have fair vizards to cover their foul faces. As Tertullian glozing on Mat. 7.15. † Lib. de prescript. adver. haeret. Greg: mag: Oves visu, sed vulpes astu.— Quaenam sunt istae pelles ovium, nisi nominis Christiani extrinsecus superficies? All these Sheep's clothing, are nothing else but precise titles of holiness, and out sides of Christianity. False Prophets (as an ancient Father observes) have linsey-wolsey garments, * Bernard. intus linum subtilitatis, extra lanam simplicitatis demonstrant, The subtle thread of deceit is within side, but the plain web of simplicity without side: their inside is of Fox fur, their outside of lambs-wool. Beloved, Believe not every Spirit, but try, 1 Joh. 4.1. I have exposed myself to public view for your instruction the confutation of error, and vindication of my practice. What is written is chief intended for your use what I am for your service, when your eyes are fastened upon this poor piece. My prayer shall be, that your hearts may be informed, and reform by them, and that the Lord would be pleased to inform the ignorant amongst you, reform the wilful and disobedient, and make this City a City of Righteousness. Let it not be said of your perfunctory reading, as it was of the Delphian Oracle, Quoties legitur, toties negligitur, That we disregard what we read; Read to to learn, Learn to practice, Practise to live, and live to praise God for ever. From my Study at Lichfield, July 9 1655. Yours unfeignedly in the Lord, for your good William Langley. Ad Lectorem, & Lictorem. To the Candid & Ingenuous Reader, and also to Momus and his Mates. I Will not spare to acknowledge that I have done little in this Treatise without good Guides, as Justus Lipsius spoke of his politic Centors in one sense; all may be mine in another, very little touching the substance. That of the Preacher was long since true, That that is, hath been, and there is no new thing under the Sun, Eccles. 1. My end and purpose (if charity interpret for me) will be found nothing less than vain ostentation. If thou readest with prejudice, it is impossible thou shouldest be bettered. If thou meetest with any tartness, some coppresse and gall, fretting ingredients, blame me not; for, this Age hath hit into a strange course, and we live amongst a world of mad men. The names of the Authors out of whom I have gathered any thing, I have, for the most part, expressed: partly to give them their due, and that their authority might procure freer passage. There is a Generation of men, who, to be reputed something, censure other men's endeavours, as nothing. They think their Conscience best discharged, when they have most reviled: as St. Hierome said of Helvidius, Maledicere omnibus bonae Conscientiae signum arbitratur; Like the Lyndians, who think they worship Hercules the best when they rail the fastest. It is an easy thing by misconstruction to deprave whatsoever is most innocently done or spoken. Never was any truth so happily innocent, as to maintain itself free from calumny and abuse. Saint Paul a saithful, and painful Preacher, yet was slanderously reported, Rom. 3.8. There is not any doctrine so firmly grounded, and warily delivered, whereupon calumny will not fasten and stick slanderous imputations. Those indignities offered to the Ministers of the Gospel shall not sleep in the dust, but rise up in judgement against them. In expuentis recidet faciem quod in Coelum expuit, That which a man spits against Heaven, shall fall back upon his face. When it was told Aristotle, that one railed on him behind his back: When I am away, saith he, let him beat me too. Beza's answer to a Spanish Jesuit is worth our observation, and worthy our imitation, who disputing about the Eucharist, called him and Calvin, Vulpes, Serpents, & Simias, Foxes, Serpents, and Apes. To which he answereth, Non magis nos credere, quàm transubstantiationem, We no more believe it than transubstantiation. The best Apology to scorn and petulancy, is patience and silence: but if slanders redound to the discredit of our holy profession and calling, and truth comes to be wounded through our sides, then to hold our peace is sinful. Meam injuriam patienter tuli; injuriam contra sponsam Christi ferre non potui. Our own injuries we must bury in forgetfulness; but wrongs to the truth of God, and Gospel of Christ, we must not put up. To these latter I hearty wish a more sound judgement and sober affection: To the former I submit, Non modò pium Lectorem, sed & Liberum correctorem desidero. Saint Augustine hath his Retractations, Bellarmine his Recognitions, Baronius his Emendanda, The Disciples their Errata. Therefore I conclude, Si quid in hoc (Lector) placet, Walfridus Strabo de rebus Eccles. assignare memento Id Domino: quicquid displicet, hocce mihi. For what's here good, praise great Jehovah's name: For what's here bad, on me lay all the blame. THE CONTENTS Of the ensuing Treatises. PART I. CHAP. I. OF the division of the Text, and meaning of the words, with the opinion of the Orthodox touching the names of Apostles, Prophets, Evangelists, Pastors, and Teachers, and how there is a Ministerial office, men ordained, and appointed by God for dispensing the Ordinances of the New Testament. page 1 CHAP. II. That a Ministerial Office consisteth chief in 3 things: in public Preaching, Praying, and administration of the Sacraments. page 15 CHAP. III. That the Sacraments ought to be administered only by a lawful Minister, one ordained and set apart to the work of the Ministry. page 21 CHAP. iv That the administration of the Sacrament of Baptism by a private person (one not set apart to the Ministry) is no Sacrament, but invalid and to no purpose; with answer to some Objections. page 26 CHAP. V That it is a grievous sin in such as being not lawfully called, offer to take upon them the Ministerial Function. page 35 CHAP. VI That the Sacrament of Baptism lawfully administered ought not to be reiterated. page 40 CHAP VII. That Necessity is no plea for Baptism by Lay persons. page 42 CHAP VIII. That the efficacy of it is not tied to the Instrument or outward sign. page 45 CHAP. IX. The Sacrament of the Lords Supper is a special part of the Ministerial Office, that it ought not to be neglected or laid aside. Several Reasons showing that the long Omission of it is unwarrantable. page 48 CHAP. X. The several Objections for the long Omission of the Lords Supper answered. page 58 CHAP. XI. Contains the end of the Ministerial Office, which is threefold, set down by the Apostle, Ephes. 4.12. perfecting of the Saints, work of the Ministry, and edifying, etc. page 71 The Conclusion. A short Refutation of Master Butlers practise arraigned, and justly condemned, by all the Orthodox. And the Apology of his Friends examined and confuted. page 79 The Contents of Part II. CHAP. I. Ephes. 4.13. Of the continuance of the Ministry till the end of the world, and that as long as there is a Church, there will be Pastors and Teachers. page 119 CHAP. II. Rom. 10.15. What is required to the constituting of Gospel-Ministers, viz: three things: 1 Abilities. 2. A holy life. 3. Mission, or sending. With some Objections briefly propounded, and answered. page 127 CHAP. III. Rom. 10.15. Contains the excellency and dignity of the calling of the Ministry, which appears by those several Names and Titles given to them. page 146 CHAP. IV. 1 Cor. 4.1. Contains the Respect Ministers ought to be of amongst Christians: which consists 1. in careful attention, and diligent harkening to their doctrine. 2. In the Reverend estimation of their persons. 3. In their provision and maintenance. 4. In standing by them, and with them, helping and encouraging them. page 153 CHAP. V Luke 10.16. Shows, that the contempt of the Ministers of the Gospel is a great and grievous sin; the reasons of it, and how it exposeth men to the wrath of God. page 167 The persecuted MINISTER, In defence of the MINISTRY, The great Ordinance of Jesus Christ. CHAP. I. Of the division of the Text, and meaning of the words, with the opinion of the Orthodox touching the names of Apostles, Prophets, Evangelists, Pastors, and Teachers, and how there is a Ministerial office, men ordained, and appointed by God for dispensing the Ordinances of the New Testament. EPHES. ●. II. He gave some Apostles, some Prophets, etc. THe words contain Christ's ordination or institution of men to the work of the Ministry for the good and benefit of his Church. Docet enim Christum varios quidem Ministrorum ordines in Ecclesia constituisse, Zanch. in loc. saith Zanchy; The Apostle teacheth that Christ hath instituted several Orders of Ministers in the Church; Summa est, Calv. in loc. quod Evangelium per certos homines praedicatur, ad id munus ordinatos, saith Calvin; the sum of that place is, that the Gospel is preached by certain men ordained to that work. Beza hath something to the same effect, and concludes, Beza in loc. That Doctors and Pastors are appointed by God as perpetual Officers in the Church. Hem. in loc. So Hemingius to the same purpose, Enumeratio donorum quibus Christus potissimum ornat Ecclesiam, & significatio finis cui ista dona destinantur, Dona sunt Apostoli, Prophetae, Evangelistae. Here he reckons those gifts with which Christ chief adorneth his Church: and the Text points out 3 things, Idem dedit, saith Zanchy. The person ordaining. The ordination itself. The persons ordained. The ipse in the Text is Christ, mentioned ver. 7. and refers us to some thing before, where you have Christ's Ascension, and the happy fruits of it branched into two particulars: First, he led Captivity captive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caeptivam duxit Captivitatem, Hicron. in loc. Hemin. in loc. Zanch. in loc. that is, saith Hierome, the Devil and all his Complices, Hell, Death, and the Grave. Nomine captivitatis regnum Diaboli intelligitur. Captivity, saith Zanchy, is taken passively, or actively: passively, for those who are held captive by the Devil; actively, for the Devil who holds men captive: the former, Christ redeemed by his mighty hand; and the latter, Zanch. in loc. he brought to subjection; Illorum potentiam destruens regnúmque illorum evertens, according to that of the Apostle, Col. 2.15. Ambr. in loc. and having spoiled principalities, etc. Sustulit illam quasi authoritatem peccati qua homines destinebat in inferno, Christ took away the power and authority of sin, whereby it detained men under condemnation: Calvin. in loc. Captivitas hîc est nomen collectivum pro captivis hostibus; significat quod Deus in suam potestatem hostes redegerit. The second fruit of his Ascension, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He gave gifts unto men. The Heb: reads it, Lakachta Mattanoth Baadam, Thou hast received gifts, speaking to ●hrist in the second Person, Psal. 68.18. betwixt receiving, and giving, there is a vast difference: To reconcile the Prophet and Apostle, (for God's words admit of no contradictions.) Hieromes answer may suffice any sober Christian. Hieron. in Psal. 68 David speaks of this donation in time to come; but S. Paul, as already past, and accomplished, Thou hast received gifts à Patre hominibus distribuenda, Zanch. in Eph. 4. from the Father to be given to men; and, behold in the Gospel, the performance, dedit, he gave; he received that he might give: such a reading we find, Exod. 25.2. Speak unto the children of Israel that they receive an offering for me, that is, (according to the translation of our present Church Bible) they that bring, Bibl Hen. 8. where receiving (as Abenezra noteth) is giving: Castalion. Genebr in Psal. 68 Calvin in loc. and so S. Paul alluding rather to the sense than to the words of David, saith, He gave gifts unto men: Calvin speaks to the same purpose, Rem potius ipsam sequitur, etc. Christ, saith August. August in Psal. 68 is said to receive gifts in that his members received them, Mat. 25.40. In as much as ye have done, etc. As he was man, he received gifts on earth; as God, Aquin. in loc. he gave gifts in heaven: the first, I conceive is more agreeable to the mind of the Holy Ghost; whosoever desireth further satisfaction may consult Calvin and Beza. But it may be further demanded, Quest. how Christ is said to give some Apostles, etc. when elsewhere we read that God the Father ordained them, 1 Cor. 12.28. and in the same Chapter, the Spirit works all these offices. I answer, Answ. 1 from the Person in the text we are taught three things: First, that all the works of the holy Trinity, quoad extra without itself are common and communicable to every Person of the three, according to that rule, In operibus ad extra tres personae operantur simul servato ordine personarum in operando; for, we find that Redemption, Acts 20.28. Sanctification, 1 Pet. 1.2. is ascribed to the Father. Creation, John 1.3. and Sanctification, 1 Cor. 1.2. is ascribed to the Son. Creation, Psal. 33.6. and Redemption, Ephes. 4.30. is ascribed to the Holy Ghost; jointly all to each, 1 Cor. 6.11. The changing of the persons is usual in the Bible; S. Peter affirmeth, that the Word of God was written by the Holy Ghost; but S. Paul saith, Heb. 1.1. that God the Father in old times spoke by the Prophets. Secondly, we may learn, that God the Son is equal in power, might, and mercy to the Father; the Persons diversity altars not the sacred identity. He being ascended above all heavens giveth gifts unto men. The Creation of the world, Col. 1. and his omnipotency, Mat. the last, his omnisciency, forgiveness of sins, divine adoration and a plenary donation of gifts to his Church, do bespeak him God the true God. To lay down some particular instances, the works which none can do but God alone, are ascribed to him, to wit, to create and preserve, Joh. 1.3. & 5.17. Col. 1.16. Heb. 1.2, 3. to redeem, 1 Cor. 1.30. 1 Thes. 1.10. to blot out iniquities, Mat. 9.6. to search the heart, Mat. 9.4. Mark 2.8. & 14.13. to hear our prayers, Joh. 14 14. to quicken Joh. 5.27. to judge, Joh. 5.22. Moreover, the miracles which he wrought by his own power, according to that prophecy, Esa. 53.5, 6. unto which also even Christ himself sendeth us, Joh. 10.25. Mat. 11.4, 5. and for the working whereof he gave power to his Apostles, Mat. 10.8. Moreover, those attributes which do agree only to the nature of God, and are ascribed unto him: as eternal, Mic. 5.2. almighty, Joh. 3.31. infinite, Mat. 18.20. King of kings, Rev. 19.26. Saviour, Mat. 1.21. and the rest, testify him to be God by nature. I might add Scripture, wherein the Divinity of Christ is proved, Esa. 9.6. Judg. 6.11. Mat. 16 16. John 20.28. Rom. 9 5. 1 John 5.20. 1 Tim. 3.16. In which places Christ is absolutely called God, and the name JEHOVAH given to him. From the Person Ipse, saith Calvin, is signified, First, that it is not a humane invention, but a holy institution of Christ. Secondly, that the Apostles did not choose themselves, but were chosen of Christ. Thirdly, that none are fit for such a work but those that are set apart by Christ. But how is Christ said to give some Apostles, Quest. and Prophets after his Ascension, when we read that on earth he chose his Apostles, Mat. 10 gave them a Commission to preach, and after his resurrection confirmed them by breathing on them, and giving them the Holy Ghost? John 20.21. They were sent, Answ. fitted, and qualified, whilst Christ was on earth: but after his ascension they received the gifts of the Holy Ghost, after a more glorious manner, and in a fare greater measure: Leo. Eadem semper virtus charismatum, quaemvis non eadem semper mensura Donorum: They had tasted of the Spirit before, but at the day of Pentecost they were filled with the holy Ghost: they had infusion, but then diffusion and effusion, as one speaks who distinguisheth the gifts of the holy Ghost. by Infusion. Diffusion. Effusion. Again, they received the gifts of the Holy Ghost after a fare more glorious manner, multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues, the substance of the Spirit was invisible, the sign visible; there must not be only a tongue, eloquence, and utterance, but fiery tongues, courage, and zeal: fervor discretionem erigat, Bern. serm. 23. in Gant. & discretio fervorem regat, That zeal may lead discretion, and discretion govern zeal. If Christ had given his Apostles only cloven tongues and not fiery, they should have been full of knowledge, but void of zeal: if fiery tongues, and not cloven; they should have abounded with zeal, but not according to knowledge. Christ therefore did send down the Spirit in fiery and cloven tongues. Thus much of the Person. Secondly, from the Act in the text (pointing out the ordaining and setting apart men for the work of the Ministry) is held forth the free, and unlimited love of Christ, So Placid and Jacob de Val. who besides many pledges of his love, freely and undeservedly bestows on his Church garments of divers colours; some excelling in explication, some in application, some in determination of School-doubts, some judicious in informing the understanding, others powerful in reforming the will and affections; some the sons of consolation, others of thunder; some construing the Scriptures allegorically, as Origen; some historically, as Hierome; some morally, as Gregory the great; some pathetically, as chrysostom; some dogmatically, as Augustine. Thirdly, the persons ordained, some Apostles etc. The Lord hath from time to time raised up instruments, and taught the children of men the secrets of his kingdom, by men of the like passions; its true, he can give wisdom without a Teacher, maintain life without bread, raise up children to Abraham of stones; do more by his absolute power, than he will by his actual: But it is his will to make use ordinarily of means, to teach Cornelius by Peter, Lydia by Paul, Paul by Ananias, the Eunuch by Philip, and every soul that is wise in the doctrine of salvation, by Apostles, Prophets, etc. Lat. Confess of Helvetia, c. 18. God hath always used his Ministers for the gathering or erecting of a Church to himself, etc. True it is, God can by his power without any means take unto himself a Church amongst men, but he had rather deal with men and the ministry of men. The Lord useth no Angels in this great work of man's happiness, but men. Consultissime autem & sapientissime fieri à Deo intelligimus, Zanch. confess. Ch●. relig. de Eccl. Milt. g●ber. quod non per Angelos, sed per homines doceat in Ecclesia Christus: tam quia libentius sinimus nos à nostri similibus familiaritèr institui, quam à longè dissimilis naturae spiritibus cum insolita majestate deceri etc. We know, saith he, it was most wisely, and advisedly done of God, that Christ should teach in his Church, not by Angels, but by men, both because we can more willingly suffer ourselves to be informed familiarly of our equals, than to be taught of spirits of a fare differing nature with an unacquainted Majesty; and also, because we might more easily be deceived of Satan, falsely feigning himself to be sent of God, and transforming himself to an Angel of light; and those surely in our judgement, are two not the least causes, why the Son of God when he was, to fulfil the Office of a Teacher in the Church, would be made a man and our brother and familiar, like unto us in all things, (sin only excepted) hence it is that in these last days he is said to speak unto us by his Son, Nempe, jam homine facto, In cod. loco. & familiariter in Ecclesia agente, Namely, being now made man, and living familiarly in the Church. Bucanus gives several Reasons why the Lord doth not teach by Himself, or by Angels, but by Man: First, Buc. in 42 Com. pl. of the Ministry. he provides for our infirmity in choosing such Interpreters. Secondly, to make trial of our obedience, who speaks by such. Thirdly, that he may declare his favour towards us when he consecrates the mouths and tongues of men to himself, that in them his very voice may sound out unto us. Fourthly, lest without the outward Word we should expect the hidden Revelations of the Spirit, or preaching of Angels. Lastly, this treasure is in earthly vessels, that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. We shall (considering the weight of every word in our Text) handle the persons therein, 1. Severally: then Jointly. [Apostles.] To be called by God to the office of Public teaching, and administering the Sacraments, Zanch confess. Chr. relig. de Eccl. Milit. guber. is two fold: Extraordinary: or, Ordinary. Extraordinary, is that which is done by God himself, or the Son of God immediately without the work and Ministry of man, and this is done 3 ways: First, without using any man's service or suffrage, Bucan. 42. Com. pl. of the Ministry. but his own voice only; of this sort was the calling of Abraham, Moses, the Prophets, John Baptist, and the Apostles. Secondly, when God useth some, but yet as Messengers only, showing the calling and commandment of God; so Philip was called by the message of the Angel to baptise the Eunuch. Ananias sent to comfort and baptise Paul the Apostle. Thirdly, by his inward inspiration. Of this kind was the journey of Philip to the City of Samaria, Acts 8. Of this sort was the calling of those that preached the Gospel in Phenicia and Cyprus after the scattering of the Churches. The 12 Apostles had the aforesaid extraordinary calling not from man, or by man, but immediately by Christ, employed in the highest Ministry of the Church, planters of the New Testament amongst the Nations, founders of the future edifices of the Church, whose doctrine is the canon and rule of all Christian Religion, free from corruption, of inerrable spirits, impowered by the laying on of hands to give the Holy Ghost, versed in all Languages, else they could not be instrumental to convert all Lands, and having the gifts of miracles, which doth ever accompany an extraordinary calling, saith Mayer, Mayer, Jam 3. Doct. 3. else how should men know they were sent of God? But Zanchy thinks Miracles not always necessary to an extraordinary call. Zanch relic. Christi de Eccl. Mil. guber. Neque enim credimus ad hujus generis Ministrorum vocationem Ministeriúmque confirmandum semper opus esse miraculis cum neque omnium Prophetarum etc. We do not believe that there is always need of Miracles to confirm the calling and Ministry of this kind of Ministers, sigh we read not, that the sending of all the Prophets was confirmed by miracles; but only by the Spirit of God and zeal of his glory wherewith they burned, etc. had the Apostles done no Miracles, yet their very preaching was not without Miracle, probatur Deus per Apostolos. God was exceedingly glorified by such mean, poor, rude men, and out of the mouths of these babes and suckling's God ordained praise. Leo, serm. 1. de pen. We may see, Vbi Deus Magister est, quàm citò discitur quod docetur, Where God is the Tutor, the lesson is soon taught; such instruments as these God thought fit to lay the foundation by, but employed ordinary ones for the building of the walls and of the roof. Now this extraordinary calling, singular endowments and miraculous actings of the Apostles, are not patterns and precedents for us, The Church of God is not now to make use of illiterate men, unfit, unqualified, relying on Enthusiasms and Revelations; for the same Christ that elected these by the pen of his Apostle in that excellent Epistle to Timothy, which Hierom calleth, Speculum Sacerdotii, (as the whole Scripture is Speculum Christianismi) sets down some directions for the choice of a Pastor, 1 Tim 3.2. he must be sober, vigilant, of good behaviour, apt to teach; it is not enough to be holy and well-learned, and so climb into the Pulpit and preach, but he must have an outward ordination by the imposition of hands, 1 Tim. 4.14. God doth not in these days so enthusiastically inspire men, but sets them, 1st, to be Cisterns in the Universities before they be Conduits in the Country, they have an ordinary mission or calling according to the rules and Canons of the Scripture, and not to dream of the extraordinary mission of the Apostles, which was but temporary during the Church's infancy, accompanied with miracles, whereunto an end was put in the primitive times of the Evangelical Church. But it may be objected, Object. Was not the calling of Huss, Whitcliffe, and Luther, and some others of that Age (in that general defection) extraordinary? I answer, Answ. their calling, if we take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common manner and use, was ordinary, for they were Pastors from the institution of the Church of Rome; but when the filthiness of that Church was wiped away, it was also lawful although extraordinary, for they had the gifts of true wisdom, and knowledge of that heavenly doctrine which lay obscured. 2. They had the gift of powerful teaching, whereby many thousands were converted. 3. The gift of undaunted resolution and constancy. 4. God's unexpected and marvellous blessing of their labours to the astonishment of their adversaries, so that it may without offence be affirmed, that the calling of the Reformers of the Church was partly extraordinary, and withstood the ordinary corruptions, wicked and suspicious forms of an ordinary calling; A calling may be expressly and formally corrupt, Ruth. due right of Presb. Ex intentione ordinantis & operantis, in respect of the particular intention of the Ordainers, as Luther's calling to be Monk was a corrupt calling, and in that respect, he could not give a calling to others. But it was virtually good and lawful ex intentione operis & ordinationis ipsius, in respect of the intention of the Catholic Church, being called to preach the Word of God which obliged him, and not the Roman faith intended by the Ordainers: And the same Author concludes, that he sees no inconvenience to say, Rutherf. of the calling of the Reformers, Come 1. ad Rom. Art. 31. that Luther was extraordinarily called of God to go to other Churches as well as that of Wittenberg. It was not properly extraordinary, but a middle calling between a mediate and immediate, as Parreus. To this purpose is the Confession of the French Church, it is said, that sometimes (as it fell out also in our days) the state of the Church being disturbed) it was necessary that some should be raised up of the Lord extraordinarily, which should repair the ruins of the decayed Church. [Prophets.] Propheta comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, res futur as enunciare, to tell things to come: of these some were Legal, some Evangelical; some of the Old, and some of the New Testament: he is defined to be a person called of God to declare to men his will, whether of things present, or things to come: of such we read Heb. 1.1. In the New Testament the name Prophet is taken Generally: or, Specially. Specially, for such an one as declares things to come, as Paul 2 Thes. 2.3. and Peter, 2 Pet. 3.3. and Agabus, Acts 11.28. Generally, For every one that hath the gift of prophesying, that is, of understanding, and unfolding the Scripture for the use and edification of the Church, 2 Cor 14.3.4.5.29. so Mat. 23.24. Behold I send you Prophets, that is, Preachers, such as interpret the Scripture of the Prophets. So Rom. 12.6. 1 Cor. 13. We know in part, Dr. Boys third. Sunday in Advent. we prophesy in part, such Prophet's God hath given to his Church till the consummation of all things. There are 3 kinds of Prophets according to the threefold distinction of times: some writ of things past, as Moses; some of things to come, so Christ was foretold by the mouth of his holy Prophets; some of things present, as Zachary. [Evangelists.] The name signifieth, Publishers of glad tidings, and this consists either In Writing: or, In Preaching. In Writing: Clem. Alexan. firomat. lib. 1. interpret. Gentiano. and so Matthew, Mark, Luke, and John, are called Evangelists. The Gospel is preached as well by writing, as by speaking; as well by pen, as by tongue. The word spoken for the time is most piercing, but the letter written is of most continuance. In Preaching: and so Saint Paul exhorteth Timothy to do the work of an Evangelist, to preach the glad tidings of salvation: the Evangelists were subsidiary, and certain secundary Apostles, who had power and authority to set Pastors and Orders in particular Churches to which they were sent, and that until such time as they were recalled by the Apostles, of this sort were Timothy, Aretius' de office. Eccl. loc. 62. Calv in Eph. 4. Titus, Sylas, and others, they were Apostolis proximi officio dignitate tamen inferiores, saith Aretius and Calvin, next to the Apostles in office, inferior in dignity: Gradus officiorum in primitiva Ecclesia, saith Aretius, for all are not Apostles, Rom. 12.9. The Apostles planted Churches and laid foundations of faith, the Evangelists watered those Churches, and built on these their foundation; So Buc. 42. pla. of the Ministry. preaching the Gospel sometimes in one, sometimes in another place, as it were, subsidiary and certain secondary Apostles not in one only, but in many Churches. [Pastors and Teachers.] Some have made a difference about the words, Rutherf. Due right of Presb. pag. 141. but I see not any inconvenience why they may not meet in one person. He that is gifted for both may attend both, saith Rutherford, and yet they differ saith he, for the Word of God doth difference them. 2. We know that many have gifts to teach, Ibid. pag. 158. who are but dull and weak to persuade, and work upon the affections, as is observed amongst the Fathers. Augustine excelled in teaching, and disputing; chrysostom, in exhorting: Salmeron observeth, that there Thomas Aquinas was eminent. in informing the understanding, and Bonaventure excellent for moving the affections; and many are fitted to work on the affections, as Pastors, who are not able to teach as Doctors in the Schools. Pastors, saith Zanchy, are, Qui alicujus certi gregis dominici curam gerunt, Zanch. in Eph. 4. placed over a certain Cure: and Doctors or Teachers are such, Qui vocati tantum sunt ad docendum, quae sit vera religionis Christianae doctrina & ad refellendum haereticos etc. To teach the true doctrine of Christian Religion, to confute false, to give the plain interpretation of the Scriptures, and to rule Ecclesiastical Schools, such as Origen in the Church of Alexandria, Clemens, and the like. The same, saith Aretius, of Pastors. Aretius' de effic. Eccles. loc 62. Anselme. Beza Confess. Christ fidei de Eccles. Cap. 5.26. And that Teachers are Catechists and Instructors of Babes in the School. Pastors are such as feed Christ's sheep, Teachers are such as feed his lambs. Pastors, saith Beza, are such, Qui in suis conscionibus doctrinam verbi applicent Ecclesiae usibus privatim ac publicè, precando, exhortando, etc. who in their preaching apply the Word of God to the benefit of the Church privately, and publicly, by praying exhorting, reproving, informing, comforting, and watching, day and night, for the salvation of the flock: and Teachers are such as, Catechumenos presertim instituere, as you heard before: as for Calvin, Calv. in Eph. 4. I find much modesty in his opinion, who is not peremptory, but concludes, meo judicio. pastors ergo sunt meo judicio, quibus cerei gregis cura commissa est: quibus doctorum nomen attribui non displicet, modo interim sciamus alterum esse Doctorum genus, qui tam formandis Pastoribus quam erudiendae toti Ecclesiae praesunt; non quin idem interdum Pastor esse queat qui Doctor est, sed quia facultates sunt diversae. Pastors (saith Bucanus) are such as are lawfully called, 42. Com. lo. de Minis. and placed over one flock or Church, do preach God's Word, and in preaching do not simply explain it, but by teaching, admonishing, reproving, correcting, informing exhorting, and comforting, do publicly, and privately apply it to the use of the Church; and besides, do labour in the administration of the Sacraments, conceiving public prayers, and with their Consistory, are watchful to take away offences, and to govern the Church. Doctors are they who applied themselves to the faithful and plain interpretation of the Scriptures, and to rule Ecclesiastical Schools, to the end that sincere doctrine might be kept in the Church, or they who only explained the Word of God to deliver true doctrine, and confute false. Such were the Catechizers as Origen in the Church of Alexandria, and Clemens, and the like. Ambrose saith, Ambr●n Eph 4. ●. that by Apostles, are meant Bishops; by Prophets, Interpreters of the Scriptures; and by Evangelists, Deacons: But, to this Calvin answereth, that in the Commentary of S. Ambrose, Calv in loc. there are many things, Nimis puerilia & indigna Ambrosio. Childish, and not becoming Ambrose. Pastors and Teachers (saith Theophylact) are Presbyters and Deacons. Theophil. in loc. Now, as some make a difference betwixt these two, so others conceive that there are divers names of one Office, otherwise S. Paul would have distinguished as he did the rest, some Pastors, August. Chrys. Muse Whug. Bull Piscator. Hier. Lombard. Anselme. Ruth. of Elders. Epist. praefix. oper. August. aug. de Give't lib ●8. cap 43. Higher advers. Ruff. tom. 2. sol. 22. some Teachers, and not join them together, Pastors and Teachers. Of this opinion is Augustine, chrysostom, Musculus, Whitgift in defence of his Answer to the Admonition, fol. 234. Bullinger, and Piscator in loc. Hierome, Lombard, Anselme; and why not? It is granted that these Offices may meet in one person, and he that is gifted for both, may attend both. Augustine was so wonderfully beautified with the gifts of the Spirit, that Erasmus said, all the good parts of a good Bishop were found in him. Hierome was homo doctissimus, & omnium trium linguarum peritus. Hilary for his eloquence was styled, the Trumpet of the Latin Tongue. Vincentius L●rinensis saith of Tertullian, Cujus quot pene verba tot sententiae sunt; Quot sensus, tot victoriae. What need I name the rest of the Fathers, in their Age the salt of the earth, and the light of the world? See Magdeburg, Cap. 10. in every Century. apud Magdeb, cent. 3. col. 242. So Martin Luther Philip Melancthon, Pet. Martyr, Bishop Jewel, and other true Prophets in our time, were so much adorned with all kind of knowledge, that all the world (not blinded by the Prince of darkness) might easily perceive they were sent and separated unto their calling by God. Now in this variety of opinion it is too much boldness to determine: as Zanchy in a like case, so I may, Quis obsecro, ego sim, qui tot tantisque doctoribus, in tali hujus scripturae interpretatione, quae neque vim facit contextui, neque cum aliis scriptures, neque analogia fidei pugnat, neque ulla secum affert absurda, contradicere audeam aut debeam? Who I pray am, that I should dare or that I ought to gainsay so many and so learned men in such an exposition of this Scripture; which neither doth any whit wrest the text, nor contradict any other Scripture, nor is against the Analogy of faith, nor bringeth with it any absurdity? How do Pastors and Doctors differ from Apostles, Quest. Prophets and Evangelists? Nothing at all in respect of the Essential parts of the Ministry, Answ. which are the sincere preaching of the Word, the administration of the Sacraments, and correction of manners: But in respect of things peculiar, and personal, which were given properly to the Apostles alone, they differ much. As Prophecy by singular Revelation, discerning of Spirits, the gift of Tongues, and of doing of several Miracles, and the like. It may be here demanded, whether these forementioned Offices are to continue in the Church? Quest. Some are of opinion, as Calvin, Beza, and Zanchy, Answ. that by Apostles, Prophets, and Evangelists, S Paul olds out an Extraordinary calling and temporary, and by Pastors and Teachers, that which is ordinary and continual, Defence of his Answ to their Admonition, fol 219. and must remain in the Church till the end of the World. But I humbly conceive otherwise herein, treading in the steps of that Reverend Father, Archbishop Whitgift, who writing against the Schismatics of his Age, proves out of this present Text, that those degrees of Ministers must in some sort remain till the world's end. Some things in the Apostles were temporary, and to remain for a time Proper to them alone: as 1. Prophesy by singular Revelation. 2. Discerning of Spirits. 3. The gift of Tongues, and working Miracles, the giving of the Holy Ghost, by laying on of hands. 4. The testimony of the Spirit that they should not err. 5. Their immediate calling and general Commission, all which ceased with their cause, and was not passed over to their heirs, their successors; but to preach the Gospel of Christ as they did, and to administer the Sacraments was perpetual to their heirs. The Ministers, whose office is to preach, and use all means possible for the good of the people, 2 Cor. 8.23. their Office ceased not in regard of their Doctrine and Ministry, to which the Church is perpetually obliged. Men ordinarily called are Pastors of the Catholic Church, but not Catholic Pastors of the Church, as were the Apostles. Secondly: Prophet's, if taken in a strict sense, for foretelling things, and prophesying of the Messiah. Their Office was temporary, the Law and the Prophets was but until John. But if taken in a large sense for interpreting the Scriptures, and unfolding the Mysteries of God, 1 Cor. 14.4. so it is perpetual, and must remain for ever in the Church. Thirdly: for the Office of the Evangelists, if taken for the writing of a Gospel it's ceased; but if for preaching of the Gospel, it is perpetual, 2 Tim. 4.5. there must be a watering of the Apostles planting, a building on their foundation, perfecting their work till the consummation of all things. Fourthly: as for Pastors and Teachers none questions their duration or continuance, Hipp in verba Pauli, 2 Cor. 32. inter opuscula Hippolito pag. 671. Pet. Martyr come. in 12 Rom. Ball. in Eph. 4. therefore a great Divine is bold to say, That God will always have these degrees in the Church: and Peter Martyr is of opinion, that the Apostle describes in that place such gifts as are necessary for the Church at all times, amongst which he mentioneth as a chief one, prophesying. Bullinger observes, that the words Prophets. Apostles, and Evangelists, are confounded; and the Pastors of Zurick, in their later Confession of Helvetia, Harm Confess. sect. 11. p. 339. Chap 18. writ thus, The Ministers of the New Testament are termed by divers names; for, they are called Apostles, Prophets, Evangelifts, Bishops, Elders, Pastors, Doctors. Having spoken of the words severally, we shall consider them jointly, and they teach us this Lesson, That there is a Ministerial office, Confess Helvet. 1 Ar. 15. & 2. chap. 18. Boh. chap. 8, 9.14. Gal. artic 25, 29, 30, 31. Belg. ar. 3.31. Aug. ar. 7. Sax. ar. 11. Wittenberg. ar. 8.20. Suev. ar. 13.15. men ordained and appointed by God for dispencing the Ordinances of the New Testament; of this we read, 1 Cor 12 28. Mat. 28.19, 20. besides the judgement of all the Orthodox, it is the joint consent of all the Reformed Churches, as Rogers observes on the 23 Article of the Church of England, a raithful incerter of truth. CHAP. II. In two things, (saith the Church of Helvetia. c. 18.) Teaching the Gospel, and administering of the Sacraments. 1. That a Ministerial Office consisteth chief in 3 things: in public Preaching, Praying, and administration of the Sacraments. IN Public Teaching, under which head I conclude Catechising which is of necessity, and of much use and benefit in the Church. That this is a part of the Ministerial office, we read, Tit. 1.9. 2 Tim. 2.2. This Christ giveth in commission, Mat 28. Go teach; there is a necessity laid upon me, saith the Apostle: Et vae mini si non praedicavero, and woe unto me if I preach not the Gospel, 1 Gor. 9.16. As publicly to preach before men be sent is a grievous sin, so not to preach being sent is a mighty fault, and exposeth a man to the wrath of God. I must (saith our Saviour) preach the kingdom, for therefore am I sent, Luke 4.43. The Apostles (though woefully tossed from post to pillar) yet ceased not to teach and preach Jesus Christ, Acts 5.42. Our calling alloweth us no time to sit still, and sing requiems. I cease not (saith S. Paul) to admonish every one day and night with tears, Acts 20 31. I cea●e not, Ecce laborem, behold his pains; to admonish, Ecce officium, behold his duty; every one, Ecce amorem, behold his love; night and day, Ecce vigilantiam, behold his watchfulness; with tears, Ecce compassionem, behold his pity. As they are stewards of God's graces, so they must be faithful and painful in the distribution of them. First: there is required faithfulness, for every steward is Promus condus; Promus to lay out, aswell as Condus to lay up; for God's flock must neither be starved, nor lean fed, they must have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 12.42. both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their meat, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their measure. A Ministers chiefest quality is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be faithful both in accepto and expenso, to give every one their meat in due season; for if he cut them short of their portion, the Lord will cut him off, and give him his portion with unbelievers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 46. Many run curvo pede, with a swift, not a strait foot; they are in Moses chair before they are ware: but he that is sent of God cannot so speedily execute his Commission. When it pleased God (saith S. Paul) to send me to preach his Son amongst the Heathen, immediately I conferred not with flesh and blood, Gal. 1.16. The Messenger must do the Senders business, not his own; and he that commands us agere to do, commands hoc agere to do this: S. Paul adviseth Timothy, I charge thee before God, etc. 2 Tim. 4.1, 2. Christ's charge to S. Peter is tripled: 1. Lest he should not feed the flock at all. 2. Lest he should do it negligently; Bernard comments thus on the words, John 21.15. Unless thy conscience bear thee witness that thou lovest me exceedingly much, plus quam tua, plus quam tuos, plus quam te, more than thy goods, more than thy friends, more than thyself, thou art not worthy to undertake this office. Secondly: there must be painfulness, free from all sloth and negligence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5.17. Labouring in the word and doctrine; the word in the Original signifies not an ordinary labour, but such as is with great strife, earnestness, and strain of all the strength, borrowed from the toil of Rowers in galleys; Bp. of Salish. Oportet Episcopum mori praedicantem, a Bishop or Minister should die preaching; and the Greek name for Ministry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying dust, whence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister or servant who labours till he be of dustysweat: not unlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to d●e, minister, or perform one's duty: the office of such is a worthy work, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.1. those several names given to the Messengers of God point out painfulness; he is called a watchman, therefore not to be slothful; a Seer, therefore not to be sleepy; a Trumpeter, therefore not to be dumb; a Labourer, therefore not to be idle; a Steward, and therefore not to be careless; a Shepherd, and should not a Shepherd feed his flock? Ezek. 34.2. Cursed is he that doth the work of the Lord negligently, Jer. 48.10. for it is a heinous fault, and procures a grievous punishment, Zach. 11. ult. The bells in Aaron's garment betoken the voice of a Minister; and if the sound be not heard, it is the price of the Priest's life; if any soul miscarry through his negligence, than his blood will be required at his hands. The Lord grant, that none that puts his hand to the plough, may either be guilty of unfaithfulness, or slothfulness in his calling, which will undoubtedly bring the wrath of God upon him. It is no matter (amongst many) how small their flock be, so their fleece be great; how little their pains, so their profit be much; how few souls they gain to God, if they can gain large preferment to themselves, never proposing the end of their Ministry, the Conversion of souls, but the satisfying of their own ends, which will prove destructive in the end. A second thing in which this Office chief consists, is, in praying for and with the people, James 5.14. Acts 6.4. The Ministers are God's mouth to the people, and for the people; to them in constant preaching, for them in fervent praying. If people rise up against their Pastors, let their Pastors fall on their faces for the people: Thus did Moses and Aaron, Samuel little less, 1 Sam. 12.23. God forbidden, etc. Absit à me hoc peccatum. Christ that good Pastor and Bishop was earnest in prayer for his own, Father keep them; and for his Enemies, Father forgive them; Precatio & praedicatio, prayer and preaching, are holy actions, both sisters in God's service; the one must not thrust out the other. Saint Paul often practised this, as we may read in his Epistles, beginning and ending them with prayer. He that bids despise not prophesying, saith in the same Chapter, pray continually, 1 Thes. 5. In solemn actions it hath ever been the custom of the Church of God to begin with prayer. Christ sent not his Apostles without prayer, John 17.17. Father sanctify them through thy truth. The Deacons are not chosen without prayer, Acts 6.6. Nor Mathias (one of the seventy) in the room of Judas without prayer, Acts 1.24. It was the laudable and commendable custom of the Church to begin with prayer, Almighty and most merciful Father, etc. Every important action requires prayer, much more the preaching of the word. Those that represent God, and carry his message to the world, should be consecrated by public devotions; private prayer is commendable, but public much more; pure hands are accepted in every place, but especially in the Sanctuary. The Lord (saith the Psalmist) that made heaven and earth, bless thee out of Zion; he saith not, The Lord that made heaven bless thee upon earth, nor the Lord that made earth bless thee out of heaven; but the Lord that made heaven and earth bless thee out of Zion: blessings come originally from Heaven, mediately through Zion. Humble advice of the late Assembly. As we are to pray in every place, so more solemnly in the public Assemblies, which are not carelessly or wilfully to be neglected, or forsaken, when God by his Word and Providence calleth thereunto. Now that prayer may have acceptance, there is required: First, that it be made in the name of the Lord Jesus Christ, through whom our persons are accepted, and all our performances are as sweet smelling incense, 1 Pet. 2.5. Secondly, that it be made by the help of the Spirit, who helpeth our infirmities, and teacheth us to cry Abba father, Rom 8.26. Thirdly, according to Gods will, 1 John 5.14. for if we require mala, things in their own nature bad, or not good to us, or male good things for bad ends; God will not hear us, Jam. 4.23. Fourthly, with reverence becoming the Majesty of GOD suitable to his Omnipotency, and Holiness, Psal. 95. falling down, etc. Eccles. 5.1. Not offering the sacrifice of fools. It was a tart rebuke that the Emperor Augustus gave to a Citizen of Rome, who inviting him to a slender banquet, no ways answerable to his greatness and majesty, tells him. Nesciebam me tibi tam familiarem esse, I never knew before that thou and I were so familiar: So will the God of all the world say unto such as give not that respect unto him, befitting his greatness, and glorious Majesty, to whom belongeth all reverence and godly fear, Heb. 12.28. Fiftly, with humility, which is a comely garment for every member of Christ, Be ye clothed with humility, 1 Pet. 5.5. humilitatem insinuate, as in the vulgar Latin, that is, in sinu habete, cherish it in your bosom with love's heat, that it may be both hearty and ready for use, when occasion is offered. S. Augustine calleth it, the first, second, and third virtue of every Christian: the Pharisee goeth from God's door without an alms, he was proud and arrogant; but the humble Publican receives a blessing. Never did any that begged with humility, but either had his desire, or better than he desired. Reverend Bede writing of the Publican, saith, Appropinquare noluit ad Deum ut appropinquaret ad illum, He would not draw near that he might draw near. He that will not be a mountain in Christ's way, must not be a Mountebank of his own virtue, but level himself even with the ground; for he fills the hungry with good things, but the rich he sends empty away. So the rich in their own conceit, and proud of their own gifts, shall be sent empty from Christ's gates. Let us empty ourselves, and deponere magnificentiam, abhor ourselves, Job 42.6. Casting our crowns, and glory, the best things we have at the feet of Christ, Revel. 4.10. Sixtly, it must be made in faith; for, without faith it is impossible to please God, Heb. 11.6. Faith is a Mother-virtue, without which, all things are to no purpose; therefore, we are exhorted to ask in faith, Jam. 1.6. Cain offered a sacrifice aswell as Abel, but it was Abel's faith in Christ that made Abel's sacrifice accepted, Heb. 11 4. Seventhly, it must be with fervency; for the life and soul of any duty is not the outward action, but the inward affection of the heart. Lycurgus' enjoined his people to offer little sacrifices to their gods, for (saith he) they regard more the inward affection, than the outward action; a rule which our great Lawgiver hath given us, Mat. 6.7. When ye pray, use not much babbling. It is said of the Publican, Oravit paucis, Buter. sed affectu multo, He couched much devotion in a little room, and yet all the virtues of a true penitent are found in him, confession, contrition, faith, and amendment of life. If we bring our sheep to God's Altar, and them alone, we had as good have left them behind, they are not worth the carriage, Isa 1. To what purpose is etc. When the Searcher of the reins shall find a carcase of Religion without a quickening spirit, he will turn his countenance from it, Deus non habet gratum offerentem propter munera, sed munera propter offerentem. God valueth the offerer by the gift, not the gift by the offerer, Non corticis, sed cordis Deus, He regards not the rind of the lips, but the root of the heart, the inward parts, Psal. 51.6. integer and rectus are joined together, Job 2.3. So we must have these two properties: We must be recti strait, not crooked; and integri, sound, not hollow; our Tabernacles must have gold within, as well as without, Exod. 25.11. Lastly, it must be directed only unto God through Jesus Christ, without the Invocation of Saints or Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belong to God, Mat. 4.10. Therefore we may not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give any adoration to Saints or Angels. But fearing I have been too long on this, I come to the third thing in which the Ministerial office chief consists, and that is the Administration of the Sacraments, viz Baptism, and the Lords Supper. The Apostles and other Ministers in the purest times (whom the godly Ministers and Preachers in these days do succeed) did not only preach, but also Baptise, Act. 2.38, 41& 8.12, 13. for which there is a command, Mat. 28.19. and so administer the Supper of the Lord, Last Confess. of Helu. of the Minist. of the Church: form Confess Doctr. of the Church of England Confess Bohem. cap. 9 French Confess. Art. 25. Acts 20.7. 1 Cor. 10.16. for which there is likewise a command, 1 Cor. 11.23. that in these things the duty of Pastors consists, is apparent by the Confession of the Reformed Churches. The offices of the Ministers are divers, yet notwithstanding most men do restrain them to two, in which all the rest are comprehended; to the teaching of the Gospel of Christ, and lawful administration of the Sacraments. CHAP. III. That the Sacraments ought to be administered only by a lawful Minister, one ordained and set apart to the work of the Ministry. IT is the consent and harmony of the Reformed Churches, That none may administer the Sacraments in the Congregation before he be lawfully called. It is not amiss to set down the Confession of the Churches as fare as concerns our present purpose, first that of Helvetia; No man ought to usurp the honour of the Ecclesiastical Ministry, La●. Confes● of the Minist of the Church, cap 18. that is to say, greedily to pluck it to him by bribes or any evil shifts, or of his own accord But let the Ministers of the Church be called, and chosen by a lawful and Ecclesiastical election and vocation, that is to say, Let them be chosen religiously of the Church, or of those which are appointed thereunto by the Church, and that in due order, without any tumult, Ibidem. seditions, or contention. And to the end that he might more fully declare their Ministry, he addeth further, That the Ministers of the Church are Stewards, and Dispenser's of the Mysteries of God; Now the Mysteries of God, Paul in many places, and especially in the 3d to the Ephesians doth call the Gospel of Christ. And the Sacraments of Christ are also called Mysteries of the ancient Writers. Therefore for this purpose are the Ministers called, namely, to preach the Gospel of Christ unto the faithful, and to administer the Sacraments. For this function is to be given to none, Art. 17. whom the Ministers and they to whom this charge is committed by the Church, do not find and judge to be skilful in the Law of God, Form Confess. of Helu. of the Minist. of the word. to be of blameless life, and to bear a singular affection to the name of Christ; which, seeing it is the true Election of God, is rightly allowed by the consent of the Church, and by the laying on of the hands of the Priest. But Ministers ought not of their own accord to press forward to that calling; Confess. of the Church of Bohemia, pag. 351. but aught according to the example of the Lord, and the Apostles, to be lawfully appointed and ordained thereunto. Therefore it is not permitted to any among us to execute the office of the Ministry, And in p. 352. or to administer holy functions of the Lords, unless, according to this custom of the primitive Church, and order appointed by God, he come to this function, and be called, and assigned thereunto: which thing may also manifestly appear by the ancient Canons of the Church. S. Cyprian hath in like sort set down the manner of ordaining Priests. Engl. Confess. pag. 361. Art. 6. Further, we say, that the Minister ought lawfully, duly, and orderly to be preferred to that office of the Church of God, and that no man hath power to wrest himself into the holy Ministry at his own pleasure. Wherefore these persons do us the greater wrong which have nothing so common in their mouths, as that we do nothing orderly, and comely, but all things troublesomely and without order: And that we allow every man to be a Priest, to be a Teacher, and to be an Interpreter of the Scriptures. This especially every one ought to take diligent heed of, Confess. of Belg. pag 364. that he do not by unlawful means thrust himself into those offices. For every one must wait, until he be called of God himself, that he may have a certain testimony of his vocation, and may know that it is from the Lord. Concerning Ecclesiastical Orders they teach, Conf. Auspurg. Art. 14. That no man should publicly in the Church teach or minister the Sacraments except he be rightly called: according as S. Paul giveth commandment to Titus, to ordain Elders in every City. Neither is it to be permitted to every one, Conf. Wirth. mberg. Art. 20. although he be a spiritual Priest, to usurp a public ministry in the Church without a lawful calling, etc. This is the Confession of the Church of England, Of the Church of England, Art. 23. It is not lawful for any man to take upon him the Office of public teaching or ministering the Sacraments, before he be lawfully called to execute the same. To this agrees the Assembly of Divines, Humble advice of the Assemb, of Divines, chap. 17. There be only two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord: Neither of which may be dispensed by any but by a Minister of the word lawfully ordained, Salvo semper & incolumi Orthodoxae Ecclesiae judicio. Confess. of the office, dignity, and power of persons. Art. 13. So the Church of Sueveland. Here it is manifest that the true and fit Ministers of the Church (such as be Bishops, Seniors, anointed and connsecrated) can do nothing but in respect of this, that they be sent of God. For how shall they preach (saith Paul) except they be sent? Secondly, It is the judgement of all the Orthodox Ministers of the truth; for we are not only Dispensatores Ministeriorum, (as the vulgar Latin) but Mysteriorum, (as the Original) Administers of his Sacraments. 6. Tom. loc. come. de Minist. Eccl. cap. 3. To the calling of the Ministry belongs the Administration of the Sacraments as a special part thereof, saith Gerardus. Those to whom the Ministry of the word is committed, their office is properly to administer Baptism: for, to whom Christ said, Preach the Gospel; to them also he said, Baptise. 47. Com. place of Baptism. The Apostle enjoins the washing of water with the word of the Gospel, saith Bucanus. And again, putting the question, What is the Ministry? Quest. Answ. 42 Com. place of the Ministry. It is an Ecclesiastical function upon earth, assigned to preach the Word, and administer the Sacraments. And further, in the same place, He that hath either no calling in the Church, or not lawful calling, cannot execute any Ecclesiastical office in the Church with a good conscience. The power of Teaching and Administering the Sacraments doth belong only to the Pastors of the Church: 43. Com. place of the power & authority of the Church. Christ relig. fidei de Eccles. Milit. guberna●. 20. this is the judgement of Zanchy. Credimus enim legitimis Ministris magnam esse à Christo datam authoritatem, ad ea nimirum, ad quae etiam vocati sunt, praestanda, ad praedicandum Evangelium, ad sacr as litter as juxta fidei analogiam interpretandas etc. We believe Christ hath given great authority to lawful Ministers, namely, in such matters as for which he calleth them, to preach the Gospel, to interpret the holy Scriptures according to the Analogy and rule of faith, and (amongst other things, Christ. relig. fid de Bapt. 8. he adds) to administer the Sacraments which Christ instituted. And again, we believe that holy Baptism is to be administered by those by whom also the Gospel is preached. And in another place, Externa quidem symbola per ministros homines dispensat, Christ. relig. fid. de Sacra. Novi rest. Confess. Christ. relig. de Spir. sanct. cap. 4. He giveth the outward signs by men his Ministers. Of this judgement is learned Beza, Vtitur autem Spiritus sanctus seipsum imbecillitati nostrae accommodans, etc. The holy Ghost accommodating himself to our weakness, useth man to this Ministry that is of the Sacraments, designed thereunto. And again, De Eccles. cap 5.27. he makes use of the Ministry of men both in the preaching of the Word, and administering the Sacraments. Christ (saith Virrell) committed the administration of the Sacraments to them alone to whom the preaching of the Word is committed. Of the Sacraments. Of this judgement is Amesius, Bell. enerva. Tom 3. lib 2. de Bapt. cap. 1. qu. 2. pag 340. Jus baptizandi proprium effectum est vocationis, Baptism is an Act of Office. And again, institutio simpliciter considerata non est actus potestatis, sed charitatis; sed baptizare semper & ubique est actus potestatis; Though teaching be an act of charity, yet Baptism is ever an act of authority, Trelcat. instit. l●b 2. de Bapt. Conjuncta sunt officium docendi Evangelium, & administrandi Sacramenta, The office of preaching and administering the Sacraments are conjoined together, and belong only to a Minister of the Gospel. Ne privato homini etiam in casu necessitatis etc. The same speaks Marlorat, Euch. loc. come. de Baptismo. Baptismatis administratio ei commissae cui & verbi praedicatio. And so Melancthon in postil: 3. of John. Bib. pars quint. cap 6. de Bapt. Piscator institut: Bapt: Sarce. Loc: come: de Bapt: Reud: in his Isagog: I might instance a full Grand-Jury, who all give their verdict against Baptism by private persons, as properly belonging to Ministers. Inftit. Chr. Relig. lib. 4. cap. 15, 20, 21, 22. de Bapt. De Sac. Bapt. lib. 1. cap. 7. But we will name no more, only conclude with Calvin, whosoever is pleased to consult with him will hear him speak aloud for the Ministry only, debarring all other persons from the act of Baptism, A quibus administrari debeat; Nempe ab Ecclesiae Ministris, non à privatis aut mulieribus etc. Vnde hic abusus invaluit. His defence of this truth occasioneth Bellar: to exclaim against him, who wonders that any should deny Baptism by Lay persons in case of necessity, De hoc etiam nunquam ix Ecclesia dubitatum invenio: Vnde nova est & inaudita Calvini haeresis. Which he finds was never doubted of in the Church, from whence then is this new and unheard of heresy of Calvin? But Calvin might well reply, That the heresy is on Bellarmine's part, and not his. What Bellarmine endeavoured to prove is learnedly answered by Trelcatius; and if I mistake not, this great Doctor confutes himself, Jus baptizandi ex officio ordinario convenire solis Sacerdotibus; The right of Baptising ordinarily belongs only to Ministers, and for an extraordinary calling the Church admitteth none: To this it seems agree some of the Fathers, Munus baptizandi proprium id esse dicunt Sacerdotum, The office of Baptising is proper to the Ministry: so speak Isidore, Epiphanius, Ignatius; and therefore the great Doctor doth very ill to say, Novam enim Heresin Calvinus excogitavit, That Calvin was the father of this Heresy. I therefore conclude this with the Greek Catechism, Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To whom doth the Administration of the Sacraments properly belong? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. When the feeding of Christ's flock, and the administration of the Sacraments are conjoined; it is not to be doubted, but the Administration of them properly belongs to those to whom the word is committed. CHAP. IU. That the administration of the Sacrament of Baptism by a private person (one not set apart to the Ministry) is no Sacrament, but invalid and to no purpose; with answer to some Objections. FIrst, every Sacrament that receives not warrant from the Institution of Christ is no Sacrament. But Baptism by Lay-people receives no warrant from the Institution of Christ, therefore no Sacrament. Buc. 46. come. pl of the Sacrament. Zanch. of the Sacr of the New Test. 11. This is the hinge of all the rest. The Proposition is undeniable, Christ is the Instituter and Ordainer of every Sacrament, to him only it belongeth to institute a sign of grace; a Sacrament is in the predicament of relation; and if a man's action relate not to this institution, it is but a humane invention, a trick and devise of man. That which giveth life to a Sacrament is divine institution; if this be wanting, it is but a piece of forgery. Zanch obs. Atho. 1. cap. 24. Sacramentum enim (ut in Ecclesia definiri solet) est invisibilis gratiae visibile signum (add) ex verbo hoc est ex institutione Christi ad eam rem consecratum, hoc est à prophano usu ad hanc rem sacram translatum; A Sacrament (as the Church hath used to define it) is a visible sign of an invisible grace (add) by the word, that is by Christ's institution consecrated to that purpose. For, pray you, whence hath water virtue to be a sign of such a thing, but from the institution of Christ? Zanch. in eod. loc. Tom 9 in joh. 13. tract. 80. Tolle verbum, nullum fuerit Sacramentum, Take away the word, and it shall be no Sacrament. Detrahe verbum, (inquit August:) & quid erit aqua nisi aqua? Pull away the word, (saith S. Augustine) and what is the water but water? Every Sacrament must have God's Word to warrant it, Atters. lib. 1. of the Sacram. in gen. cap. 4. l. 2. of Bapt. cap. 4. or else it is no Sacrament: and such Sacraments as have not Gods command for their institution are void, and nothing worth; the word of Institution is the form of Baptism. For the assumption, it is most true, Buc 46. come pl. of the Sacram. in general. for where do we read that Christ ever gave this power of baptising to any, but Men in office? The Sacraments be the appurtenances of the Ministry of the Word. None may undertake it, but such as are thereunto lawfully called. Atters. 2 book of Bapt cap. 3. God hath joined the Ministry of the Word and Sacraments together, and what God hath coupled let no man put asunder. I shall conclude this with that of S. Augustine against Fulgentius the Donatist, Etenim Paganus Baptizat, Judaeus Baptizat, Saducaeus Baptizat, Et multi extra regulam legis datae baptizare non cessant: sed illud est unum, quod verum; illud verum quod Christi, Although a Pagan, a Jew, and Saducee, and many besides the Rules of God's Law cease not to Baptise: yet that is one which is true; that is true which is of Christ. For a Lay-person to baptise is a violation of the institution. Trelcat. lib. 2. de Bapt. Nec homini privato etiam in casu necessitatis, baptizare licet, cum nulla sit necessitas quae nos cogat praescriptos à Deo ordines violare. But this being fully cleared in the precedent Chapter, I think it needless to add any more. Secondly, Baptism by a Lay-person is invalid, because done Non habente potestatem by one that hath no power. Zanchy speaking of Baptism, saith, Fid. de Christ. relig. de Bapt. 6. Ritè autem ac legitimè administrari intelligimus, cum doctrina primum praecedit Evangelii, juxta Christi institutionem etc. We say that it is rightly and lawfully administered, when first the doctrine of the Gospel concerning the true God, Christ, and his office goeth before, according to Christ's institution: and then the parties are baptised by water, and that by a lawful Minister in the name of etc. Any act of Gods worship not rightly and lawfully done is invalid, But Baptism an act of God's worship (done without a lawful Minister) is not rightly and lawfully done. Therefore, this Conclusion doth necessarily flow from Zanchy's praemisses: Seals are no seals except set to by one formal, invested with sealing-authority, Atters. 2. lib. of Bapt. cap. 3. unless done by one Quatalis furnished with power to that purpose: We see in the affairs of the Commonwealth, and in passing Conveyances of Lands, how careful, and circumspect men are to pass them where they ought to be passed, in such Courts, and under such Officers as are authorized for that purpose; for, whatsoever is done by him that hath not a patent to warrant his practice, is held to be void and frustrate by Masters of that profession. In like manner, it stands us all upon in matters of higher importance than the sealing and signing of temporal possessions to walk carefully to the diligent performance of this special duty, that the signing of our Infants and sealing them in the Congregation be made by the hands of such Officers as are appointed by God for that purpose, and by no other. Atters. cod. loc. If it be the will of a King to make a seal for the sealing of his grants, and commit it to the trust of some Officers; and albeit another be made of the same matter, and of the same form and fashion, yet it is none of the King's seal, it's but a counterfeit Stamp. So the Lord hath instituted the seal of Baptism, and committed it to certain persons that they only should have a sealing authority, so that no Sacraments can be warranted to be his Seals but such as are signed by his Officers. I would gladly know to what purpose any man's seal is that never was invested with a sealing power. Beza makes a supposition, Suppose that a Prince's seal should be stolen away, which he hath appointed to seal his grants withal, and should be set to by him that hath no authority, not being the Keeper thereof, what assurance hath such an one by such an act? So, if it were possible to be the seal of God which a private person should set to, Baz. lib de Quest. in Sac. Quest 140, 141. yet for all that he hath stolen his patent and used it contrary to God's commandment; it is to no purpose to the party, and renders the doer of such an act guilty of a heinous crime. The outward parts of a Sacrament are 4. the Minister, Atters 1 book of the Sac in Gen. ch. 4. the Word of Institution, the Element, and the Receiver. The Minister is the first outward part of a Sacrament. There is required a Minister lawfully called, chosen, and ordained, whosoever shall presume to set to any of the Lords seals without a warrant or a calling, being no Officer nor Keeper of them, profanes those seals, and sets to a counterfeit stamp. Christ never gave to private persons any such commandment, he never committed to them any such office, he never commended to their care these holy actions, he never called them to this honour, he never laid upon them this charge, and therefore have no part in this business Now, Eqd. loc. (saith Attersol) All these 4 parts, and every of them are needful to the being and nature of a Sacrament; take them away, or any of them, you take away the substance and bring in a nullity of the Sacrament. If there be wanting either Minister to deliver it, Word to institute it, Element to represent it, or Receiver to take it, we cannot assure ourselves to have any Sacrament of God, but rather a tradition and invention of our own. What is the reason that the Orthodox have condemned the Baptism of Women but for want of authority? It cannot be a Sacrament at all without that which is essentially praerequired, Buc. Bez●, Calv. Trelcat. etc. and where there is wanting any essential praerequisite, it is a nullity. Thirdly, No private person (but one lawfully called) hath power to confer or seal Sacramentally or Ministerially, Rem Baptismi, the thing offered by Baptism, which none but he can do. To this purpose speaks Trelcatius, Lib 2. Inflit. de Bapt. pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Causa efficiens Baptismi bifariam considerari potest. Vel ut causa instituens, vel ut causa instituta. Baptismate utens seu Baptizans, posteriori modo Minister baptizans dicitur, Quia in Christi nomine baptismum administrans Sacramentalitèr ac Ministerialitèr rem baptismi obsignat & confert, Ministri autem nomine intelligimus eum cui in legitima vecatione Ministerium verbi commissum est. The efficient cause of Baptism is to be considered in a double consideration: Christ is the person instituting, the Minister the person baptising so called, because administering Baptism in the name of Christ, doth Sacramentally and Ministerially seal, and confer the thing offered by Baptism: and by the name of Minister we understand him to whom the Ministry of the Word is committed in a lawful calling: For when there is no power Sacramentally or Ministerially to seal, to what purpose is that feeling? such do violare praescriptos à Deo ordines, violate the orders prescribed of God. A Minister (and not a private person) represents the person of Christ in the Sacrament, whose Deputy and Ambassador he is; and therefore he only can offer and deliver with power and authority the outward sign which answereth fitly to the inward matter, for he only hath the key of binding and losing, a power that no Layman hath. If you look unto men by whom this power is administered, it is a mere Ministry; but if you look unto Christ, it is a most high authority, than which there is on earth none greater, more profitable, or more excellent. There are two keys, the binding and losing, in regard of the divers objects and effects. The losing key is that part of the Ministry whereby remission of sins or absolution from sins in the name of Christ is pronounced unto the Believers according to God's word publicly or privately: and so Heaven is opened and the Believer loosed by the preaching of the Gospel, from the bonds of sin, and declared an heir of life. The binding key is that other part of the Ministry, whereby the retention of their sins is denounced unto the Unbelievers and disobedient, and so Heaven is shut unto them, and they are bound, that is, they remain captived in the chains of sin, and are adjudged to damnation, unless repentance follow; and these keys are of that weight, and efficacy, that whosoever is remitted or retained on Earth is also remitted and retained in Heaven, according to that John 20.23. whose sins ye remit etc. None must imagine that this power depends upon the person or worthiness of the Minister (for, indeed properly he can neither bind nor lose any man) but it depends upon his lawful Ministry, or rather upon God himself, who by the holy Ghost is powerful in the Ministry of the word, as often as the Minister doth duly execute his office: in this sense, these two places are reconciled, Mark 2.7. Who can forgive sins, but God alone? that is authoritative; and that of John 20.23. Whose sins ye remit etc. namely, instrumentally; therefore (saith Attersol.) Take away the Minister, and it is no Sacrament. Fourthly, a private man hath no power of Consecration, without which the water is but common water, Atters. 1 book c 5. of the Sac. in general. and this is necessarily required to the substance of the Sacrament; for when the word is added to the Element, than there is made a Sacrament. Now the Sacramental word consists partly of a commandment proper and peculiar to Ministers, Go teach all Nations; partly of a promise annexed, in the name of the Father etc. In all the Scripture we never read of either command or promise warranting the use of Baptism by Lay-people; without the power of Consecration, Sacraments are as a dead body without life, as a dumb show without voice, as an empty cloud without water, and as a barren tree without fruit, idle and dumb signs. But it will not be amiss to speak somewhat of the Consecration of a Sacrament. To consecrate, Atters. 1 book of the Sac. ch. 8. is to take a thing from the Common and ordinary use, and to appoint it to some other holy use. It is the sanctification or dedication of the outward signs to an holy purpose: without this the water in Baptism is common water, the bread common bread, the wine common wine, and such as all men may take at their ordinary tables. Without this it hath no power, force and virtue: 1 book. ch. 4. and if this be wanting, there is no Sacrament: for Baptism is no Sacrament, except the word be joined to it and consecrated to that use. If either Minister, Word, or Element be wanting; you take away the substance, and bring in a nullity of the Sacrament. Fiftly, There is but one baptism, Ephes. 4.5. in regard of the use, and of the end; so the Nicene Council, I believe one Baptism for the remission of sins: we do all by this one door (and no other) enter into the visible Church. Now this one Baptism is described unto us in the word of truth, Atters. 3 book of the Sac. of the Lords Supper, chap. 20. which we may understand by the Institution of Christ, and discharge those from that number of Sacraments that want the warrant of the word; so that if there be any other than what is there prescribed, it is none, a fiction, and humane invention. This calls to my mind an expression of Zanchy's concerning the Baptism of the 12 Disciples of Ephesus, Obs. in cap 25. de Bapt Aph. 6. Cùm Paulum diximus eos de quibus, Acts 19 Denuo baptizasse tanquam non rite baptizatos: id sine ullius. interpretis praejudicio diximus etc. so goes on. Whereas we said that Paul baptised again those of whom it is spoken in the 19 of the Acts, as being not rightly baptised: we said it without prejudice to any learned Interpreters, for we condemn none. Only we desire the Reader to construe favourably that word Rebaptize; for we meant not that they which were rightly baptised, were afterwards baptised again: Sed qui vero baptismo praecedente, scilicet vera de Deo Patre, Filio, & Spiritu Sancto doctrina, baptizati non suerant: But they which were not baptised with true Baptism, where the true doctrine of God the Father, the Son, and the holy Ghost went before. This to speak properly, was indeed not to be rebaptised, but to be truly baptised; and presently after, Illos duodecim discipulos fuisse à Paulo, vel saltem jussu Pauli baptizatos, tanquam non ritè antea baptizatos, Those 12 Disciples were baptised of Paul, or at least by Paul's commandment, as having not been rightly baptised before. These twelve Disciples have occasioned almost as many opinions: the Treatises are large, I shall confine them, desirous to finish this fourth Chapter; and so proceed to the rest, concerning which we shall be brief. Some from hence draw an argument of Rebaptisation, But August: who held a difference betwixt Johns and Christ's Baptism, yet defends his opinion from Rebaptization. Ambrose and Hierome are of Zanchy's opinion, as before related, that by a counterfeit Baptism, under the name of the Baptism of John they were rather defiled than washed, or at least not rightly and duly baptised. Chrys. 3 tom. in art. Hom. 40. Orig in 19 Art. August. Tom. 7. cont. Petil. c 7. Sueg. Tom. 1. in Evang. Hom. 20. The Fathers taught that these words [and when they heard it they were baptised] were not the words of Saint Paul spoken of them which heard Saint John Baptist, but expounded them as the words of S. Luke spoken of them which heard Saint Paul, and so it seemeth evident from the Text. Some say that they were initiated into the Baptism, that is, the doctrine of S. John, but were not partakers of the Baptism of water. Others, that being baptised by S. John, they were afterwards baptised into the name of JESUS, that is, adorned with the wonderful gifts of the Holy GHOST. Tertull. de Bapt. pag. 707. Cypr, de Bapt. cap. 1. pag. 430. Ans. Tom. 7. cont. Petil. c. 7. col. 498. Tertullian, Cyprian, Augustine, and others of the Fathers are of opinion, that John's Baptism and Christ's were different. But Zanchy, Bucanus, and our later Divines are of opinion that John's Baptism and Christ's are the same, In the Author, substance, doctrine, sign, ceremony, effect, or signification, for the same Sacrament is instituted of God, and the same forgiveness of sins, and grace of the holy Ghost is signified, offered, and sealed: whether it be John that administers, the Apostles, or succeeding Ministers. The only difference is touching the circumstance and manner of the manifesting of Christ. John baptised into him which came immediately after him, that is to say, into Christ which should shortly suffer, and rise again; but the Apostles, and after them all Ministers, baptise into Christ that hath suffered and is risen again. But against this truth the Council of Trent thunders, If any shall say that the Baptism of John hath the same force with Christ's baptism, Let him be accursed. But for all this, it is a truth: First, We have the same doctrine, the same word, the same promise, the same repentance, the same forgiveness of sins, the same element of water. Secondly, The Baptism of John was consecrated in the person of Christ. Thirdly, The outward form of Baptism was the same; for as he baptised with the same matter, why should we imagine he observed not the same form that Christ commanded to his Apostles. Fourthly, Neither Christ nor his Apostles rebaptised any that were baptised with the Ministry of John. Apollo's that was baptised with John's baptism, we read not that he was baptised again. Fiftly, If a difference, than Christ was baptised with another baptism than we are, or he himself commanded. Our baptism was sanctified in the person of Christ; the members have the same baptism with the head. Sixtly, Christ himself testifieth, that the baptism administered by John portained to the fulfilling of all righteousness, Mat. 3.15. And Luke testifieth that the Publicans being baptised of him justified God; but the Pharisees despised the counsel of God against themselves and were not baptised, Luke 7.29. It is very evident that Christ's and John's baptism was the same, that is, but one baptism, and therefore whosoever observes not Christ's institution, but baptizeth contrary to his injunction (for so doth a private person) brings in a baptism different from Christ's, overthroweth this one, and so maketh none. It is an old received opinion, Objection. Quod debet non fieri valet factum, that it may be valid, when done, which ought not to have been done. The falsity of this will appear, Answ. if we compare things done by a calling with such as are done without a calling, whereby we shall see that to have a lawful calling to do a thing, giveth life, liking, and allowance unto the doing; for we must not only consider what is done, but also who is the doer. Joab killeth Abner and Amasa, and is reserved for judgement. Phineas killeth Zimri and Cosby, and it is imputed to him for righteousness. Peter is reproved for drawing the sword, yet the Magistrate commended, Rom. 13. Phineas was stirred by God to the execution, so was not Joab. Peter was a private person to whom God said, Thou shalt not kill; But the Magistrate is a public Officer, ordained by God to take vengeance on those that do evil. There is more to be considered than the deed done, seeing the same deed performed by a person that hath a calling is lawful, which done without a calling is unlawful. The Heathen Poet acknowledgeth this: Duo cum idem faciunt saepe ut possis dicere, Atters. 2 book of Bapt. cap. 3. Hoc licet impune facere huic, illi non licet; Non quod dissimilis res est, sed is qui facit. that is, Though two attempt an act in substance one, as doth befall, Yet one we oft as lawful like, th'other unlawful call. Not that the deed is differing, the doer is all in all; so it is with a private person, that attempts the Sacrament of Baptism: in regard he hath no calling nor commission he makes a profane washing and administers no Sacrament of the Lord, Calv. in lib. Ep. p. 85. but is ungodly and unlawful. What if it be administered by a Boy in sport, or by a Fool, or Madman, by a Turk or Atheist using the words of institution? must it be a good, lawful, and perfect Baptism? What is more unreasonable, and absurd? I cannot see how a quod fieri non debet valet factum will make Baptism administered by a private person valid and lawful, to whom God never committed the administration of his Sacraments. It is a Maxim, Object. 2 Accedat verbum ad Elementum, & fit Sacramentum, Join the word of Institution to the outward sign, and there is made a Sacrament. This Rule of the Father is undoubtedly true if rightly understood. Answer. The meaning is, that if there be the matter (the outward sign) and the form (the word of institution) which presupposeth a Minister, than there is a Sacrament; as for example, if there be the matter and form of an house, we conclude it an house. Yet we presuppose a builder (without which, it could not be) that prepared the matter, and ordained the form: so this principle must be understood. There must be a Minister, or else no Sacrament: so that from what hath been said, it is evident that the administration of Baptism by a private person is no Sacrament, but invalid, and to no purpose. I conclude, with Attersoll, We affirm, that neither the Sons of Romulus at Rome, 1 Book of the Sacr. in gen. chap. 5. nor of Remus at Rheims, shall ever be able to show, and prove, that they are to be acknowledged and received as Sacraments of the Church, which have no warrant of the word to command them. CHAP. V. That it is a grievous sin in such as being not lawfully called, offer to take upon them the Ministerial Function. IT is the usurpation of another's office alieni muneris usurpatio. One of the highest offices in the world, which sin God hath visited with grievous judgements, as Vzza who was smitten with sudden, and unexpected death, 2 Sam. 6. only because he exceeded the bounds of his calling in putting up his hand to stay the Ark from falling, which only belonged to the Levites; although his intent and purpose was never so good, yet it displeased God, he had no word, nor warrant for it. Azariah is made a Leper to the day of his death for attempting one act of the Priest's office, and but once, 2 King. 15. Corah, Dathan, and Abiram, had a specious pretence for their usurpation; yet fire consumes Corah, and his company, and the earth swallows Dathan, and Abiram. They had perverted that order that God had established to continue in his Church, and the Lord works a strange work, altering the course of nature. Now although God do not thus execute judgement from Heaven when his Ordinances are violated, yet this sin is not hereby lessened, the punishment mitigated, nor the hand of God shortened. The Sacraments of the Gospel of Christ are of much more worth, and value than those of the Old Testament, and are therefore guilty of much sorer punishment; Sacred Functions ordered by God, must not be profaned by voluntary usurpations. Secondly, the sin must needs be great, because it fights against this institution which was given for our direction. This sin is not only against man, but against the Author and Instituter of the Sacraments. Shall private persons usurp to be the Lords Messengers to bring his Letters, and Seals, not called nor authorized? It cannot be without dishonour to God, without the check and controlment of Jesus Christ who is the Captain of his own host, the head of his own body, Lord of his own house, and the great King of his own Church: if therefore private persons administer the Sacraments they sin against God, and go beyond the bounds of their calling. Atters. 3 book of the Sacr. of the Lords Supper, chap 20. If they will not be restrained, but rush forward, their sin lieth at the door. I shall here briefly discover to you the greatness of their sin that thrust themselves into the calling of the Ministry without lawful ordination, or deputation thereunto. First, it is repugnant to the Word of God, For none but such as are called according to the rules and cannons of the Apostles, aught to take upon them this Office: No man, saith Luther, although he be more wise than Solomon, or David, aught to take this honour unto himself except he be called of God as Aaron was, Heb 5.4. though not called immediately by himself, yet mediately by Deputies under him. Titus was to ordain Elders in every City, 'tis 1.5. The Apostle ordained Elders in every Church, Acts 14.23. Separate me Ba●nabas and Saul for the work whereunto I have called them, and when they had fasted, and prayed, and laid their hands on them, they sent them away, Acts 13.2, 3. besides their extraordinary gifts they must be set apart to this office, God commands it, his word enjoins it, St. Paul. St. Peter, St. James, call themselves Apostles, implying their Commissions for both their calling and their authority, is set down in the word Apostles, for Apostolos is as much as one sent. This sin that we are now upon, is one of those many, that hales down judgements upon this Land. Secondly, it crosses the custom of the Churches of God, those I mean purged from superstition, who with one consent hold forth this doctrine; that it is not lawful for any man to take upon him the office of public praying, or Ministering the Sacraments, before he be lawfully called and sent to execute the same, witness the confession of all the Reformed Churches. Whosoever is guilty in this particular, we may say of him, we have no such custom, no nor the Churches of God: St. Augustine proposeth a rule, and I think it is a good one, and it is this, he that goeth against Reason is no wise man, he that goeth against the Scripture is no sober man, and he that goeth against the Church is no peaceable man; and it is observed if any make his entrance unlawful, his course and progress is troublesome; it is a step to much Schism and Faction. Thirdly, it is a breach of that order God hath enjoined, for what greater disorder saith a Reverend Doctor can there be, then without order to usurp the Ministerial function? nothing better becometh us then order. God is the God of order, and the three persons in the Trinity put themselves in order to show how they love it, and our Ministry is called by the name of Orders, to show that we are bound to order above other professions. Decor in Domo ejus, Beauty and comeliness are in his Sanctuary, and must they not be in his Servants? Order it is nature's beauty, the Church's ornament, the world's harmony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Zenoph: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing excelling all things both for use and grace, it is in all things, in all places, in heaven, and Earth (hell excepted) there is no manner of comeliness without it, but all out of fashion, no kind of constancy, but all lose without it, all falls back to the first (Tohis and Bohu) emptiness, and disordered rude Chaos of confusion. Now what greater disorder than for a man to run unsent to the Lords Vineyard, to thrust his sickle into God's harvest, to step rudely into Moses chair, to climb in at the Window, and not at the door: if none durst assume the honour of the levitical Priesthood except he were called, Heb. 5 4 Evangelicall is much more honourable, and it is great boldness to presume to assume it without a calling. Yea, it is a breach of that order God hath enjoined: As is confessed by the Church of England. Fourthly, the greatness of their sin appeareth in that they are guilty of Intrusion and Usurpation. These are two freckles in the Church's face. The sin of Intrusion, it is a brand of false Prophets, Jer. 14.14. & 23.21. & 27.15. The Lord condemneth them in that they prophesied, but he sent them not; what needs this preposterous haste, this running before God? It is surest and safest to take him along with us. Vix bono peraguntur exitu quae malo sunt inchoata principio, Things ill begun are not commonly well ended. Neither are the proceed likely to be good, whose beginnings are so greatly out of order. They which enter not into the Temple as did Aaron, will hardly behave themselves in the house of the Lord as Aaron did. Much haste is seldom encountered with good success. Again, Of the duty and dignity of the Minist. 2 treat. the greatness of their sin appears in their presumption and violent boldness to lay hands upon such a holy function. It is a doctrine of Master Perkins, That all true Ministers, especially such as are deputed in the greatest works in his Church, must be first of all stricken into a great fear, in consideration of the greatness of their function, yea, into an amazement and astonishment in the admiration of God's glory, and greatness, whose room they occupy, and whose message they bring; and this he grounds on those words of the Prophet, Isa. 6.5. Then said I, woe is me, I am etc. He that steps into this function without fear, may question his calling. When the Lord calleth any of his servants, he drives them into fears and amazements, as Moses, Exod. 4.10, 13. Oh my Lord, I am not eloquent, etc. So the Prophet Jeremiah, Jer. 1.6.7. O Lord God, behold I cannot speak, for I am but a child, etc. Thus it was with Saul, afterwards Paul, Acts 9.6. And he trembling, etc. Man's nature is ready to take enough, and too much to itself; God therefore in his wisdom puts a bridle into this corrupt nature of man, and maketh it astonished, lest it should presume and boast too much of itself; and how can he preach the fear and reverence of the Lord, that was never cast down in the admiration of God's glory and majesty, but thrusts himself vainly and proudly into the Ministry, not considering whose message he brings, and whose person he represents? to assume this calling without a call, is extreme boldness and sinful presumption. For, if a man would consider God's greatness, and his own vileness; he durst not thus attempt it. Upon that forementioned Text, Eod. loc. Isay 6.5. Master Perkins maketh this use, Let us see (saith he) the monstrous presumption of such as dare venture rashly into the Ministry to tread upon the holy ground of God, with unclean feet, to handle the holy things of God with unwashen hands; for what is it to enter into the Ministry, but to enter into the presence of the great King? If God rebuked Moses for stepping too hastily to the bush where his presence was, how will God check the consciences of such as carelessly rush into the Ministry and to God's holy Table, where God is present in a fare more excellent manner than he was in the bush? Such as assume this calling are guilty of intrusion and presumption. Calvin on the 2d of the Acts, and the 2d verse, And there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting: this, saith he, was to terrify them and to make them humble, for the Lord respects the lowliness of his servants, and dwells with them that are of meek spirits, he resists the proud, but gives grace to the humble, Jam. 4.6. Fiftly, it is a mocking of God, to pretend a Commission and have it not; to seem to do Gods public work without a warrant; to put their hands to the plough, and not sent by him. Accipite, saith Christ, Receive the holy Ghost, not assumite, Take it to yourselves: it is sad, and to be lamented, when men make sin a trifle, and mock God to serve their own turns, Jer. 23.21. Sixtly, God punisheth this kind of practice. One censures it a deed worthy of many deaths, he is perhaps too severe; but this I am sure of, God makes a King a Leper for attempting it; but one act of it, and but once, Saul would play the Sacrificer, but his seed for this sin was thrown from his Throne. God himself hath punished it in some with death, as in Vzza, and in the Bethshemites: it is thought of Origen, a man of extraordinary parts, that his many errors were as God's judgements on him for his presumption in this particular. Let not the bold Bethshemites look into the Ark, or Huzzah handle it, if they love their lives. Thus have I briefly discovered the greatness of their sin, that thrust themselves into the calling of the Ministry, without lawful ordination or deputation thereunto. CHAP. VI That the Sacrament of Baptism lawfully administered ought not to be reiterated. OF this judgement is Zanchy. Credimus praeterea, fid. de Christ. relig. de Bapt. 6. sicut Circumcisio in carne semel tantùm fiebat: sic Baptismum aqua qui circumcisioni successit, semel ritè ac legitimè susceptum non esse denuò repetendum. Furthermore we believe, that as Circumcision was done only once in the flesh; So the Baptism of water, which succeeded circumcision, being once rightly and lawfully received, Beza de spir. Sanct. cap. 4. ought not again to be repeated. Of the same opinion is Beza. Jam verò quum quisquis semel Christo verè datus est, quamvis interdum deflectat, nunquam tamen for as ej●ciatur, ac perinde satis sit semel receptum esse, etc. There are Reasons rendered for this: First, because there is no commandment for the reiteration of it; Circumcision in whose room Baptism succeeded, was not to be reiterated. Secondly, lawfully done by a called Minister according to Christ's institution, is not to be accounted frustrate. Thirdly, as carnal generation is but once, so our Spiritual regeneration or engrafting into the Church is but once to be performed. Fourthly, the signification, force, use, and fruit of Baptism continues not for a time, but the whole Life of the party baptised. Confess. of the Chur. of Belg Ar. 34. of Bapt. Confess of Bob. ch. 12. of Bapt. Beza Quest. & Resp. This is seen by the confession of Reformed Churches. To such as are once truly baptised into the Church of Christ, there ought not to be any reiteration of Baptism. Now if it be performed by Heretics that deny the principles of doctrine, and corrupt the essential form of Baptism, as the Arians, Samosatenians, and others that are not sincere in the doctrine of the Trinity, such aught to be baptised again, the first being of no validity: for the essential form being taken away, the matter itself is also taken away, and this is no rebaptisation, but the Administration of the true Baptism. If done by some Heretics, as the Novatians, Donatists, Quest. Istos igitur rebaptizares? Resp. Imò Christi Baptismonanquam bapt●z●tos bapt●zarem. sid. de Christ. relig. de Bapt. cap 6. or Papists who err out of the way of truth in some part of doctrine, and using many needless and superstitious ceremonies, yet using the public Ministry, and essential form of the institution, such ought not to be baptised again. But where it is not done according to the form of Baptism, denying the Trinity, or by a lawful Minister of the Gospel, such aught to be baptised again. We have already proved it no Sacrament, and therefore Zanchy's rule will follow. Semel ritè ac legitimè susceptum, non esse denuo repetendum. We read not that the Apostles did ever baptise any except those which Paul did baptise, who had not been rightly baptised. For saith he, Observat. Aph 6. Non enim intelleximus, qui ritè baptizati fuerant, eos postmodum fuisse rebaptizatos, sed qui vero baptismo praecedente, Scilicet, vera de Deo Patre, Filio, & Spiritu Sancto doctrina baptizati non fuerant. For we meant not, that they which were rightly baptised were afterwards baptised again: but they which were not baptised with true Baptism, where the true doctrine of God the Father, the Son and the Holy Ghost went before it, they, after Paul had taught them the true and sound doctrine of Christ, than they took true Baptism; and after Baptism, by the laying on of hands received the Holy Ghost, and the gifts thereof: and this to speak properly, was indeed not to be rebaptised, but to be truly baptised. Which saith he, is not repugnant to the Analogy of faith, nor bringeth with it any absurdities, because the Fathers do not speak of a Baptism rightly administered, and when this is, he renders one Reason as before, when done by a lawful Minister. CHAP VII. That Necessity is no plea for Baptism by Lay persons. BEllarm: De Sacran. Bapt. lib 1. cap. 7. and the Church of Rome teach, that it is not lawful for private persons to Baptise, except in case of necessity, and exclaimes against Calvin for affirming the contrary. We have already proved, that the Administration of the Sacraments do only and properly belong to the Ministers of the Gospel, and private persons are quite exempted. This proceeded from that harsh, and uncharitable opinion of the necessity of Baptism, without which they taught that salvation could not be obtained; and of this opinion was Austin, who deservedly is called Durus pater Infantum: hence it was that Midwives and others were permitted to baptise children, to prevent damnation, and hence from that bloody opinion that children were damned which died unbaptised, grew these curious questions, whether wanting water, we might baptise with sand, or water distilled, and compounded, and the like. Sacraments are not the cause, Atters. 2 book of Bapt. chap. 5. but Seals of salvation, and do not of themselves confer grace. It is not the naked privation of the sign, but the contempt of it, that is dangerous. What shall we think of the great number of Infants in time past that died without circumcision before the Eighth day, or those who were not circumcised for the space of Forty years in the Wilderness, or the Infants of Christians who died before the Feasts of Easter and Pentecost without Baptism, Socrat. lib. 5. cap. 21. (for at those Feasts Baptism was administered in times past, in Thessalia;) Baptism was celebrated once in a year, namely, at Easter. That they were all deprived of salvation? it is harsh and uncharitable so to think. Hence I say, proceeded Baptism by Women, which was brought in by the Heretic Martion, Epiph l. 1. Tom. 3. haer. 42. p. 144. as Epipha. witnesseth. Quod permiserit mulieribus authoritatem baptizandi; and this amongst other things he calls Martions' Ludibria. The Orthodox, in case of necessity, will not allow private persons to baptise. Some will sooner grant an extraordinary call to the Ministry, then declare the baptism of one out of office lawful. Zanchy upon a question started by St. Augustine, Cont. Ep. Parm. lib. 2. cap. 13. col. 42. Vtrum, qui nunquam fuit Baptizatus, baptizare alium possit, which he durst not resolve without a Council, notwithstanding Thomas Aquinas dare do it, and resolves it in the affirmative. Sed ego, saith Zanchy, proponam quaestionem, in Ephes 5. in Quaest. de cause. ●ff Bapt. Quaest. 5.21. ad quam facilius responderi posse arbitror. Esto Turcus aliquis, in regione unde facilè ad Christianas Ecclesias veniri non possit: Is ex lectione novi Testamenti donetur cognitione Christi, & fide: doceat verò familiam, eamque ad Christum convertat, atque adeò etiam alios. Quaeritur An is possit baptizare eos, quos ad Christum convertit, cum ipse nunquam fuerit baptizatus baptismo aquae? Suppose a Turk fare distant from Christian assemblies be converted to the knowledge and faith of Christ by reading the Scriptures, be teach and convert his family & others, may he baptise these thus converted by him? He answers, I doubt not but he may: Ratio est, quia Minister est verbi à Christo extra ordinem excitatus. For that he is a Minister of the word extraordinarily raised up by Christ. Others, in cases of extremity think when public Baptism cannot be had, private is sufficient, and when not so much as private may not be well obtained, votall is enough: As some of the Doctors of the Roman Church acknowledge. Satis est si adsit mentaliter, Rhem. & Caje●. in Joh 3. idem Cajet. in 3 Tho. Quaest. 68 art. 1. L●mb sent lib 4. d●st. 4. ubi non potest haberi Sacramentaliter, Where this Sacrament cannot be had, the desire is sufficient. If in extreme necessity thou canst not enjoy this holy water, assure thyself God accepteth a desire for a deed. To this purpose speaks Bucanus, Care should be taken that the Infant be baptised by a lawful and fit Minister; J●nseu. contex. 20. Thom. part 3. Quaest. 68 Art. 2. but if that may not be obtained, it is to be commended to God, that he may baptise it with the Baptism of his Spirit. Constantine the great was the first Christian Emperor, yet was he not baptised till the time of his death. And Valentinianus, a Christian Emperor, died without Baptism; Bus. 47. come. pla. of Bapt. Tripe. 1. H●st. lib 3. cap. 12. Orat. de ob●●u Valent. yet doth Ambrose give him his due commendation, and doubted not of his salvation; for as he was coming to Ambrose, he died in the way, who was (saith he) baptised in will and desire, though he had never the outward means. The Orthodox, I say, will not allow (in case of necessity) Baptism by private persons, but looks upon it as unlawful and a violation of the order and rule prescribed by Christ. in. Eph. 5. de cau. effie. Ba Quaest. 3. Instit. lib. 2. de Bapt. Instit lib 4. cap. 15, & 16. Instit. Bapt, ●xplic. 〈◊〉 apud Marcum cap. 16. ve●s 15, 16. & expos in Mat. 28.18. Beza Quaest. & Respons. The lat. Cons. of Helvetia, cap 20. So Zanchy, Nulla est necessitas quae nos cogat praescriptos à Deo ordines violare. So Trelcatius hath the same words, Non homini privato in casu necessitatis baptizare licet, cùm nulla sit necessitas quae etc. Calvin is large to this very purpose. So is Piscator. So is Beza, propounding of the question, Whether Baptism ought to be administered by Midwives? He answereth, Apage verò crassam & putidam hanc sacri Ministerii prophanationem, and further adds, Sed quid si urgeat necessitas? Jam antea respondi, salutis nestrae initium duci à Tabulis ipsius foederis, non à Sigillo iis appenso: quod tamen si quis aspernetur, illarum beneficio meritò privetur: Non videri verò contempsisse, qui illud obtinere servato legitimo ordine non potuerit. This is the doctrine of Helvetia, We teach that Baptism should not be ministered in the Church by Women or Midwives. For Paul secludeth women from Ecclesistical callings; but Baptism belongeth to Ecclesiastical offices. And seeing, saith Bucanus, 47 Com. place of Baptism. the office of Preaching is not permitted to Women, nor the administration of the Lords Supper: Why should they take upon them to baptise? and for that example of Zephora who circumcised her son, It is either to be held as a rash unlawful act of a foolish and angry woman, or as a singular action not to be followed, Atters 2 book of Bapt. ch. 3. her example must not be drawn into imitation. The same may be judged of any private or Lay man. Neither do we admit that case of necessity (if it compel us to violate the orders prescribed of God) besides the testimony of all the Orthodox, this practice was absolutely condemned in the Council of Carthage, Can. 100 There is no plea for necessity, which by the ordinance of God is broken and profaned. But admit a private person may administer the Sacrament of Baptism; It will follow, that he may as well administer the Lords Supper, for the dignity of one Sacrament is no less than the other. CHAP. VIII. That the efficacy of it is not tied to the Instrument or outward sign. IT depends not upon the person or worthiness of the Ministers, Buc. 43. come. pl. of the power and authority of the Church. but upon God, who by the holy Ghost is powerful in the Ministry of the word, as often as the Minister doth duly execute his office. The Minister hath power of consecration and Sacramental obsignation, but not of conferring the power and efficacy of it: a Minister may be said to cleanse from sin, and to regenerate not effectively, but sacramentally; and to remit sins not authoritatively, but instrumentally: for by him as by an instrument, Christ doth wash and regenerate. And we must take heed of ascribing that to the Minister which is proper to Christ. He may offer the sign, but he cannot bestow the thing signified. John may baptise with water, but he cannot give the Spirit. Man sprinkleth the body, but Christ the soul, being saved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Christ, 1 Pet. 1.2. and this is signified by external Baptism, which may wash away the filth of the body, but not the conscience, without the powerful working of the holy Spirit. Doctrine of the Church of England, Art. 26. and other Reformed Churches. The efficacy of the Sacrament hangeth not upon the fitness or unfitness, the vices and the virtues of the Minister; his impiety and wickedness makes not a nullity of the Sacraments, but the want of him doth. I confess the Church should endeavour that the Ministers thereof be holy, and unblamable, and woe unto them if any perish by their vicious practices; yet we must not measure the profit of the Receiver by the person administering. The Sacraments are good, though the Instrument be never so bad. He may minister comfort to thee, though none to himself. As the workmen that builded the Ark prepared a means to save others, but were drowned themselves. I had rather make choice of an honest godly Minister than one profane for such a work: it is more comely, and yields more comfort; yet their power is the same. Now there ought to be enquiry made after such as are bad. Nor is God tied to the outward sign, but is a free Agent. Sometimes the baptism of water is without the baptism of the Spirit, as is seen in Simon Magus. Sometimes the baptism of the Spirit goeth before, sometimes accompanieth, and sometimes followeth the baptism of water. The effect of it is deferred till God see good. It doth not of itself confer grace, nor is it tied to the Sacrament. First, they are the signs, not the causes of grace. Secondly, that which is proper to God ought not to be bestowed on the creature. Thirdly, the subject of grace is not the body only, but the spirit: Therefore the Sacraments do not by their own virtue work any thing as flowing from their essence, but ministerially or instrumentally, only effectually, so fare forth as they increase and nourish our faith. Not by any inward power or virtue of their own, but by virtue of the principal Agent or Worker, they being means, helps, and instruments of salvation, in which sense the Church is said to be sanctified, and washed in the laver of water through the word, Ephes. 5.16. This is the channel of conveyance, but not the fountain, 1 Pet. 3.21. So that of themselves, of their own power, or any real and essential virtue they have nothing. Grace is not contained and shut up in them as water in a vessel, or as a medicine in a box; therefore the bare want of it cannot bring the danger of eternal condemnation: yet let men beware of putting a small account and estimation on them, for they are Gods ordinances appointed by him, to which we must neither make addition nor substraction. The Sacraments cease not in themselves to be true Sacraments, although administered by unworthy Ministers, and received by unfaithful people. We do, saith the Confession of Helvetia, ●orme Conf: of the Minist: of the word, Art. 15. confess that the Ministers of the Church are, (as Paul termeth them) the fellow-Labourers of God, by whom he doth dispense both the knowledge of himself, and also remission of sins, turn men to himself, raise them up, comfort them, and also terrify and judge them; yet so, that notwithstanding we do ascribe all the virtue and efficacy that is in them unto the Lord, and give a Ministry only to the Ministers. For it is certain that this virtue and efficacy is not to be tied to any creature at all, but is to be dispensed by the free favour of God, in what manner, and to whom it pleaseth him: For he that watereth is nothing, neither he that planteth; but God that giveth the increase. Therefore Ministers are to be considered, The later Conf. of Helvetia. not as Ministers by themselves alone, but as the Ministers of God, even such as by whose means God doth work the salvation of mankind. For which cause we give counsel to beware that we do not so attribute the things that pertain to our conversion and instruction unto the secret virtue of the holy Ghost, Of the Ministers of the Ch: their insti: and offices, chap. 18. that we make frustrate the Ecclesiastical Ministry. But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word, Out of the declare of the same Confess: which Luther himself approved by his Letters, Anno 1537. and to the Sacraments, or as though we did take that from them which the Lord himself doth attribute unto them, and by this means should overthrow and abolish the ordering and guiding of those things which pertain to the Church: Whereas on the contrary side we have a chief regard unto this, that we neither attribute too much nor too little to these things. Notwithstanding, The lat: Conf: of Helu. of the Sacraments of Christ, ch. 19 we esteem not the goodness of the Sacraments by the worthiness or unworthiness of the Ministers; so likewise, we do not weigh them by the condition of the Receivers. For, we know that the goodness of the Sacraments doth depend upon the faithfulness or truth, and the mere goodness of God. Also we teach this, that the Sacraments of themselves, Out of the Conf: of Boo: of the Sacraments in general, ch. 11. or by their own virtue, for the works sake, or for the only outward action, that is, for the bare participation, receiving and use thereof, cannot give grace, nor a justifying or a quickening faith to any which before was not inwardly quickened by the Holy Ghost, and hath no good motion within himself. CHAP. IX. The Sacrament of the Lords Supper is a special part of the Ministerial Office, that it ought not to be neglected or laid aside. Several Reasons showing that the long Omission of it is unwarrantable. THe cloth of gold with which the Church is apparelled is the righteousness of Christ imputed. The hand that putteth on this goodly Garment is faith; and the Sacraments confirming our faith in Christ, are the buttons, as it were, clasping the cloak close to the soul. We have already clearly proved that it is the office of the Minister of the Gospel, and to him it properly belongeth to preach the word and Administer the Sacraments. Having spoken of Baptism I shall now presume to offer something concerning the Lords Supper. God in all ages hath given his Church outward representations and visible signs of inward, spiritual, and heavenly things: such were the tree of Life, and the tree of Knowledge of good, and evil; The ratifying his Covenant to the Jews by Circumcision, and the Passeover; and to us by Baptism, and the Lords Supper; which as visible Sermons preach unto us the love of God, and give assurance of his promises: his Word is the Evidence, his Sacraments the Seals; and what is promised by the one, is sealed by the other. God did not think his outward word sufficient, but also added this Sacrament of his last Supper, for our further assurance, and confirmation, a testimony of his faithfulness, a pledge of his promises, a token of unmeasurable love, and remedy against all carnal doubting and distrust; having not only his hand writing, but seal, from whence the faithful soul draws an argument of much comfort and spiritual consolation; here are not only promises, but the writing of God, the oath of God, and the seal of God for confirmation. The Sacrament of the Lords Supper doth more clearly and fully (considering the manner of working) represent and paint out before us the love of God in Christ, than the word doth; for we do not only hear of Christ, but as it were, see, handle, touch, and taste him. Now the Lord hath ordained Officers, Keepers of his great Seal whom he hath deputed, and set apart to this very end, to seal his promises and Covenant-graces to every believing subject. And therefore if any (so deputed) shall through pride, envy, or any sinister respects & groundless excuses no ways warrantable refuse to put to this Seal for that use and purpose God intended it, is guilty of no small crime, and deserveth justly to bear Office no longer. At my coming to this place I did upon the importunity of some godly Christians (considering the long omission of this Sacrament) administer the Lord's Supper, yet not without many praevious Sermons made for the instruction and preparation of my Congregation, at which some more precise than wise, took offence; and whereas it was intended as a bond for further communion, it was made use of to a final separation, and my practice extremely condemned, and my person exposed to much calumny, being the beginning of a sad persecution. I must crave some time to vindicate my practice, resolving by God's assistance that truth shall never suffer by my negligence or cowardice: as I long since satisfied myself, so I hope I shall satisfy others in this particular. What I did in giving the Sacrament to all indifferently, must be considered in a time when there was no government or discipline in the Church. I shall humbly propose First, whether the practice of such Ministers as for a long time omit the giving of the Lords Supper where there are subjects capable of receiving it; viz: (both knowing and godly Christians) be warrantable or not. Secondly, I shall lay before you such Reasons as are alleged for the omission of it. Concerning the first, I resolve upon the holding the Question negatively, That the practice of such as for a long time omit the giving of the Lords Supper, where there are subjects capable is not warrantable, and that upon these ensuing grounds: First, the long omission puts a bar to a Christians thankfulness, for one end of the Lords Supper is to show forth with thanksgiving the death, cross, and sufferings of Christ: when we read or hear of Christ's passion we are greatly affected, but much more when he is set before our eyes, and visibly crucified in our sight, this extremely moves devout affections, and leaves behind deep impressions: No action more than this sets out before us the great love and goodness of Christ our Saviour, in which, every believing soul must needs acknowledge the depth of God's mercy and love, who through Christ was reconciled to us miserable sinners, enters into a League and Covenant to be our God, and seals his grace and unspeakable benefits by this Sacrament; he loves us living and dying, and leaves a perpetual commemoration of his love to mankind, being in this exhibited not only to the ear, but eye and cast, which affords exquisite fruition and delight. This Sacrament is not a naked, but exhibitive sign, an objective, exciting the mind as the word doth in a moral way, representing Christ and him crucified; besides it hath a consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum, it is a seal, and not a teaching and representing sign only. I leave it to any rational man's consideration, whether the long omission of so great a pledge of love, or seldom administration of this necessary Ordinance of Christ doth not put a bar to a Christians thankfulness. The Lord's Supper is called an Eucharist, Luke 2.14. because it is a thanksgiving to God, for giving his Son to die for us; and therefore that Hymn is so fitly sung by Men on Earth at the commemoration of his death; as it was by the Choir of Heaven at the celebration of his birth. It was first used in the Communion (as it is thought) by Thelesphorus a good man, Walfrid. lib. de ●●b. E●●l cap. 22. jan. lib. 3. cap 3. and a glorious Martyr, Anno 254, Jan. 5. That which followeth in our Communion book, We praise thee, We bless thee, Baron. annot. tom. 2 fol. 120. Cassand. liturgi. cap. 21. was added by that famous Bishop Hilary: singing it first in his own Church, Anno 340. and after brought into other Churches by Pope Symmachus, An. 510. The Churches of Scotland use the like form of thanks at their Communion. Secondly, that the long omission is a bar to a Christians assurance: for this Sacrament is added to this very end to assure us of the love of God in Christ; as the word is a speaking Sacrament, so the Sacrament is a visible word, whereby we have an assurance of God's favour. It is a sign to signify and represent a seal, to ratify and confirm; the promises we read are confirmed to the believing soul, Rom. 15.8. First, in the Book of his Eternal Counsel, that Book S. John speaks of, Revel. 5.1, 2. which had 7 seals, to signify that it was perfectly ratified. Secondly, in his Son our Saviour, for him hath God the Father sealed, John 6.29. The riches of the New Testament are confirmed to us by the blood of Christ, Heb. 9.15. Thirdly, by God's privy Seal: his Spirit is called the Spirit of promise, Ephes. 1.13. Fourthly, God confirmeth his promises by this Sacrament, which is his broad Seal to confirm our faith, and ratify our assurance in Christ: It doth give and confer faith, but more surely and strongly confirms faith; which confirmation is not by any inherent power in it, but by the holy Spirit working a strong persuasion and assurance in us, sealing the blessings of the Covenant, which do chief consist of three parts: First, the forgiveness of sins, Jer. 33.8. Isa. 43.25. Secondly, the adoption of sons, Jer. 31.31, 32. Thirdly, the promise of Eternal blessedness. And what greater blessings than pardon to poor sinners, acceptation of bondslaves to be sons, and to have the promise of Everlasting life? This is the Covenant written by God, to which he hath put to his Seal for our further assurance: One Tree of Life served Adam, One Rainbow gave assurance to Noah, but to us behold Two unchangeable Sacraments, two witnesses whereby we have full assurance. Now I conceive that the deferring of this Seal from time to time, which doth confirm our Charter, is a great weakening of our faith, hindrance of our assurance, and ratifying the blessings of the Covenant of grace. Thirdly, the long Omission is a bar to the communion that should be betwixt Christ and Christians one with another, hence it takes its denomination of communion, 1 Cor. 10.16, 17. As faith receives him, so by this we are joined near to him and have spiritual fellowship with him; by this (he means) that the faithful which come with due preparation are joined and united to Christ by Faith instrumentally, by the Bread sacramentally, and by the Holy Ghost spiritually made one spirit, 1 Cor 6.17. or one spiritual body: as the members receive life from the head, and the tree moisture from the root, so the faithful from Christ. Secondly, this seals that communion that Christians have one with another: For we that are many are one bread and one body, because we are all partakers of one head, 1 Cor. 10.17. It puts us in mind of our unity and concord being one body, and to avoid discord and dissension, 1 Cor. 11.18, 20. When ye come together, etc. This was one end why it was ordained of Christ, to be a bond of love, and chain us together, that we break not from God and our Brethren. Of the Church of England, Art. 28. The Church of England saith, that the Supper of the Lord is not only a sign of love that Christians ought to have amongst themselves one to another, etc. This are we taught by the same bread compact of many corns, the same wine pressed out of many grapes, 1 Cor. 10.17. Oh how many great and grievous are our distractions! Brother against Brother, Father against Son, Minister against Minister, People against Minister; he hath no part in Christ that doth not grieve at this. What a shame is it that the Sheep of the same Shepherd, the Children of the same Father, the Servants of the same Master, the Heirs of the same Kingdom, the Guests of the same Banquet, the Partakers of the same Hope, the Members of the same Body, the Professors of the same Faith, should contend, and strive one against another, fight, quarrelling, hating, envying, and backbiting one of another. Saint Paul condemning the abuses of the Corinthians, exhorts them to tarry one for another, 1 Cor. 11.33. that they would go hand in hand, and lay aside all difference and dissension. And our Saviour enjoins Brotherly reconciliation, Mat. 5.24. When thou bringest thy gift, etc. I appeal to any judicious Christian, whether this fact doth not conduce to the renewing and maintaining of love, and was by our Saviour instituted to that very end, and whether the seldom use of it be not a great cause of that general hatred, rancour, spite and envy of one against another. Fourthly, the long Omission of it is a bar to the frequent meditation of the great work of Redemption. Art. 28. The Church of England calls this a Sacrament of our Redemption by Christ's death. It was Christ's last word to his Disciples, the words of a dying friend, which ever leaves behind deep impressions, [Do this in remembrance of me,] it was reserved till the approaching of his death, that we might the better remember him when he was dead: God gives the Rainbow, a token of mercy to posterity; the first born must be sanctified, that so the day of the Jews deliverance out of the Land of Egypt might be remembered: There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jews with Angels food. When the Lord parted the waters of Jordan, he commanded Joshua to set up 12 Stones in memorial of his mighty and miraculous works, and that when the Children of Israel should ask in time to come what was meant by those stones, they should answer, that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ, and hath commanded us to continue this holy remembrance of his death and passion, 1 Cor. 11.25, 26. to be kept in memory, and remain to posterity that they might know the occasion of it. I desire that it may be considered, whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption. Fiftly, the long Omission is a bar to the serious and sad remembrance of our sins: it is true, we are every day to call to mind our wormwood and our gall, to cast up our accounts, Quid feci, quid non feci? Yet we had need of all helps to this end, and the Sacrament being a lively representation of a crucified Christ, doth bring to our minds the remembrance of our bitter sins, that brought to Christ such bitterness of torment, Magna amaritudo peccati quae tantam amaritudinem peperit, Great was the bitterness of sin which brought forth so much bitterness of torment. When we behold a crucified Saviour, we presently reflect on our sins as the proper and principal causes of Christ's sufferings, Pilate, Herod, Judas, the Jews and Gentiles were but instruments which our sins set on work. None are more guilty than we whose sins are those bloody instruments that slew the Lord of glory. Sixtly, the long Omission is a bar to those helps that do assure us of the promises, and strengthen our faith. First, by this the Lord represents his promises, as it were, painted in a Table, and setteth them forth as in a lively picture before our eyes, that we may not only hear, but see, handle, touch, and taste, and digest them. It is observed, that this Sacrament doth more seal the promises than the Word doth, not for the substance and matter itself, but for the manner of working, making us after a sort to handle Christ with our hands, and see him with our eyes. Though the Word and Sacraments agree as instruments, by which the holy Ghost useth to make us one with Christ, and partakers of salvation, the working and forcible power of both depending on God alone, and flowing from him as from a fountain; and yet they differ, in that the Word is offered to all, none excluded and debarred from the hearing of it, 1 Cor. 14. yet not all to be admitted to this. Again, the Word gins and begets faith, but this is of another nature. We must bring Faith with us: the Word affects the ear, but this offers Christ to the eyes, and we see him crucified before us. Secondly, this Sacrament strengthens faith, it is an effectual means to that very purpose, and it is found by experience that Christians in their spiritual languish gather strength from this heavenly Manna, being a special support, and prop to faith. The Lord's Supper is defined by Doctor Ames, to be the Sacrament of the nourishing and growth of the faithful in Christ. Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment? The Lord's Supper is to be considered under a fourfold notion: 1. As it is a spiritual medicine to cure the remainders of our corruptions. 2. As it is a spiritual food to strengthen our weak graces. 3. As it is a spiritual cordial to comfort our distressed consciences. 4. As it is a strong obsignation and forcible engagement to all acts of thankfulness, and obedience in Jesus Christ. I leave it to any experienced Christian to judge, whether their faith hath not been greatly strengthened in the frequent receiving of this blessed Sacrament, and in the long forbearance have found much weakness of faith. Seventhly, the long Omission of the Lords Supper is not warrantable, Jemes. because it is a special part of God's positive and instituted worship. It is more properly and immediately the worship of God than the exercise of discipline. Discipline is necessary to the well-being of a Church, Rutherf. Whitaker. de Eccl. contro. 2. Quaest. 5. c. 17. but this Sacrament in some degrees necessary to the essence and being of a Church, the administration of the Sacraments are in some sort the essential mark of the Church, but so is not discipline. Some think the Sacraments are but only civil and ceremonial, and to be received in obedience to Magistrates, but are of no effect to perfect one: But it is not so, for they do greatly sin who either do not use the Sacraments at all, or administer them when, and to whom they list. It is a duty that lies upon all Believers to the end of the world, 1 Cor. 11.24, 25, 26. Want of Chu: government no warrant, etc. p 3. jean's, pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty, Mr. Jeanes well observeth, from the aforesaid Text, quoting several Learned Authors, as Tilemanus, Hishusius, Fredericus, Baldwinus, Peter Martyr, Calvin, Musculus, Aretius, Hipperius, Tossanus, Paraeu●, Piscator, and others: and he addeth from Master Pemble, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as often as you do it, therefore do it often, as a duty incumbent on Christians; for this we have the example of the last and purest times: The Apostles delivered it, and the people received it every Lord's day, Acts 2.41, 42. & 20.7. This was the custom of the Church many years after the Apostles times, as we read in Ecclesiastical story, in some places every day, as Augustine * August. in job. ir●ct. 26. Chrysost in Eph. 1. Hom. 26. ; every Lord's day, as chrysostom; in all places, So Just. Martyr and Tertull. often in the year, as the same Augustine † Aug. ad jan. Epist. 1.9. : Until the negligence of the Pastors and coldness of the people brought in the seldome-use of it. It cannot be denied but it proceeded from the shop and invention of the Devil (whosoever were the instruments) to bring in this corrupt custom of once communicating in the year. By this word [as often] is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper. I will not dispute the Church's liberty concerning prudent, fit, jeanes, pag. 4. and convenient seasons for the administration of the Lords Supper, so that she keep within the latitude of frequency; it is not left free unto Christians and committed to our discretions to receive or not receive. Such a conclusion is bad from this word [as often] this were no lawful liberty, but unlawful licentiousness. We ought to make some conscience of this duty, being a Commandment of Christ, as we do of other Commandments prescribed, Thou shalt not steal; few but make some conscience thereof, because God's Commandment; so here is a Commandment from our Father, and Master, whom we should obey as Sons and Servants: God is dishonoured by a careless abstaining, as well as by an unreverent receiving. Now it cannot be otherwise imagined, but the long Omission is a neglect of our duty, and of that principal part of God's positive and instituted worship. It is the safest for Christians to conform to the Apostolical and primitive times; and that then it was used every Lord's day is apparent: Divine Right of Church-government, pag. 20. Jean. 21. And whatsoever actions (say the London Divines) were done by Saints recorded in Scripture, upon such grounds as are of moral, perpetual, and common concernment, are obligatory to all, and a Rule to after-generations, and how the omission for 7, 8, 9, 10 years stands with Apostolical practice I leave to any to judge; and what if it bind not to the same time? yet it holds out a frequency of administration. I wish all Ministers would observe this Apostolical practice, for we cannot have better patterns for imitation than the Primitive Church, Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity, and as a Guide, leadeth us the way. The Lord's Supper is the work or special business of the Lords day, and the day is the special time for such a business. Shep. of the Sabbath. It was ordained by the Canons of many Churches, that every one should communicate at least three times in the year; but now, if a survey were taken, it would be found not once in many years, to the great shame and beastly slothfulness of many Ministers and Christians. Eighthly, the long Omission is cross to the command of Christ that enjoins the often and frequent use of it. There is not a virtual and Analogical, but express and peremptory command for it, 1 Cor. 11.24, 25, 26. and so we are to understand these words, So jeanes, p. 3. Pet. Martyr, Calvin, Musc. Arctius, and many others. as the Orthodox affirm. Christ commands the perpetual remembrance of his death, and it was ordained purposely to stir us up to that very end: besides many worthy considerations, this is not the least, that it is the commandment of Christ; and we are to make conscience of this duty, if we would bring Christians to the Apostolical practice: and to-have the often use retained, we must not study Arguments to frighten people from it, but endeavour how they may be prepared and fitted for the worthy receiving of it. I wish it were considered that he that willingly abstains from the Lords Supper, and will not come, is as well guilty as he that abuseth it. As it is a grievous sin to present ourselves unworthily to this Sacrament, without due preparation; so we greatly offend in the frequent absenting ourselves: it must not be imagined (God forbidden it should) that the abuse of this Ordinance consists only in the unworthy receiving; if so, to avoid this, very few would receive it at all. God is dishonoured by a wilful absence, as well as by an unreverent presence. They that may and will not, are as well guilty as they that do and should not. We must not press sinners altogether not to come, and terrify them with judgement, (for some scarcely hear any other lesson) but press preparation; to teach them how to be fitted, and qualified, and to win them by the heart-breaking, and heart-piercing love of a Saviour. Atters. lib. 3. chap. 15. of the Sacram. of the Lords Supper. I shall conclude this with the words of a Reverend Divine, A sick Patient that maketh no account of the diet which the Physician hath prescribed, is no less blame-worthy than he that abuseth it disorderly; for such as being bidden to come to the receiving of his Son, and refused, were aswell destroyed as he that came without his wedding-garment: When the Passeover was celebrated, such persons as were negligent to observe the same were cut off from his people, because they brought not the offering of the Lord in his due season, they shall bear their sin, Numb 9.13. If this pretence were a lawful warrant to abstain from the Lords Supper for fear of unworthy receiving, or receiving with the unworthy, we might upon the same reason bid all godliness farewell, inasmuch as it opens a gap for men to refrain from all the duties of piety. It is matter of grief and sorrow to see men make so little account of the receiving of this Sacrament, as if the Omission were nothing, and that all sin lay in the unworthy receiving of it. Now for commands, there can be no dispensation to bind us to obedience; without dispute, the word [as often] doth not leave us to liberty, when and how often we please to communicate, to use or not to use it. Jeanes, pag. 5. There can be no such conclusion drawn from hence, but he teacheth us what we must do, as often as according to the command of Christ, we celebrate it, viz: to show forth the death of Christ. Now I am much unsatisfied how we can obey this command, and yet omit this Ordinance for many years together. CHAP. X. The several Objections for the long Omission of the Lords Supper answered. I Come now to those Objections I find and have heard alleged for the long Omission of the Lords Supper, to use rather their own term, the suspension of it for the present. First, though it be granted that there be a command, yet it is affirmative, and it is an old rule in Divinity, Affirmativa praecepta semper obligant, non ad semper, Affirmative precepts do always bind, but not to always: so that we are not thus to perform always what they command, but only Loco ac tempore debitis, when we have due time and place; so that pro hîc & nunc, they may cease to be obligatory, as when scandal will ensue, or, there is not a fit season and opportunity to do what is commanded. Jeanes of the Lords Supper, p 7. To this I will give you the answer of a late Orthodox Divine, We must put a difference between a transgression of a precept, and a temporary or occasional forbearance of the matter commanded. No precept whatsoever is for the eschewing the scandal of any to be broken or transgressed, and if a precept be not transgressed, where what is enjoined in it is wholly and altogether omitted, I leave it to censure: totally to abstain from what they command, is sinfully to omit what is commanded by them. There can be no dispensation of an express command upon any ground or pretence whatsoever: we are to make conscience of the duty, and obey the command, observing the rule of preparation, and due examination. This command is violated not only when the Ordinance is wholly omitted, but when seldom or rarely dispensed. Many wicked, Object. 2 and ungodly people thrust in themselves to the Sacraments with the faithful, which is a great abuse, and therefore to be forborn for a time until there be a power to debar them. First, our charity should begin at home, Answer. and our greatest care should be how to avoid sin in ourselves, and not over-solicitous how to prevent it in others: We should not let sin lie on others without reproof, yet not omit a necessary Ordinance for the sin of any. Every one is to prove and examine himself, and use all means possible to be free from scandal; but if after all endeavours in people, and Minister it cannot be removed, yet the Lords Supper is not altogether to be omitted. Ruth. separation discussed. We are commanded to examine ourselves, and so to eat, but not examine our fellow Communicants; to judge ourselves, but not others: so that if some receive a blank-seale, and make the Sacrament a lying-seale and damnation, the sin is neither the Pastors nor peoples, if lawful means of prevention have been used. Secondly, if the ungodly do thrust themselves into the society of believers, shall this hinder believers from their food, their communion and fellowship with Christ, and one with another? Must not the children sit at the table, and eat their supper, because there are dogs in the family? Their eating is much different: the wicked partake only of the outward part or sign, the godly the inward part and thing signified Jesus Christ, and with him all saving graces: so that the presence of ungodly persons, that come to the Sacrament with the godly, cannot hinder them in their worthy eating, and drinking. Atters. 1 book 2 ch. of the Sac. in general. The unbelievers and unrepentant come indeed into the Assembly of the faithful to hear the Word of God read, preached, and expounded; and as they come without faith, so depart without fruit, yet their company defileth not the saving hearer, so it is in the Sacraments. Again, as the faith of the worthy Receiver cannot sanctify the offensive Liver; so the infidelity and iniquity of another shall not bar the faithful soul from fruitful receiving, according to that saying, The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself, Ezek. 18.20. The believer is not to omit a necessary duty because of the presence of the ungodly, though the miscellane rabble of the profane be admitted amongst us, shall the lewdness of those take away God's Ordinance? God forbidden. What if some did not believe? shall their unbelief make the faith of God without effect? Rom. 3.3. So if some receive the Lords Supper unworthily, shall their unworthy receiving make the Lords command without effect? In all companies there will be intruders, Satan amongst the Angels, Saul amongst the Prophets, Judas amongst the Apostles, Nicholas amongst the Deacons, Demas among Professors. Yea, though Thyatira retain a Jezabel, the good are commanded to hold their own, Rev. 2.24. Did not S. Paul command communion with the Church of Corinth, 1 Cor. 5. wherein there were carnal men, deniers of the Resurrection, and such as went to Law with their brethren, and that before Infidels; Some say the place, 1 Cor. 5.11. is to be understood of eating at the Communion-Table, or if it be of familiar eating and drinking, of civil conversing: Then much more are we not to communicate with them at the Table of the Lord; but not to eat in that place, is not to keep entire fellowship with him, Ruth. Reasons for Separarion discussed. as the phrase noteth, Psal. 4.9 John 13.18. Psal. 55.13. so doth chrysostom, Theophylact, and Oecumenius, expound this place. Bullinger, Contubernium, & interiorem convictum prohibet; So Calvin, Peter Martyr, Beza, Piscator, Paraeus. Idem. So Erasmus and Aquinas, Haymo, Gagneius. It is no inconvenience to profess that we are all one visible body in the Lord's Supper, Reasons for Separation discussed. 1 Cor. 10.17. though we be not one invisible, true, and mystical, and redeemed body of Christ, as it is said, 1 Cor. 10.2. That all were baptised unto Moses in the cloud, and in the sea, verse 3. And that all did eat the same spiritual meat, verse 4. and that all did drink the same spiritual drink, the rock Christ, yet did they not sin in this, and partake with the wicked in their evils, to wit, in their wicked prayers, and sacrifices, because it is said, verse 3. God was not pleased with many of them in the wilderness, because verse 6. they lusted after evil things, and many of them were Idolaters, Epicures, Fornicators, Tempter's of Christ, and Murmurers, and there fell of them in one day Twenty three thousand, verses 7, 8, 9, 10, 11. And upon the same ground S. Paul saith in the same place, verses 16, 17. That we (speaking of the Corinthians) are all one bread, and one body; and yet verse the 21. many of these were partakers of the Table and cup of the Devils: and in the next Chapter, Many came drunk to the Lords Table; many did eat and drink their own damnation, and were stricken therefore of God with sickness and death, verses 18, 19, 20, 29, 30. etc. and yet verse 33. S. Paul chargeth them to come together to the Lords Supper; so fare is he from a shadow of separation. That separation the Apostle speaks of is moral, not personal and local; its true, we must not partake with the wicked in their evils, that is, in their unlawful, and Idolworship, or superstitious and Will-worship; but what makes this for separation from ungodly men that come to a Gospel Ordinance expressly commanded, which is enjoined to the wicked and Hypocrites no less than to the godly, and we are to countenance their communicating as we do their hearing of the word, and to join with them both in our real and personal presence, and to say Amen with them, as the Disciples gave their personal Amen, and their countenance and presence to a holy action at the last Supper, with one of their number, whom they knew to have a Devil, and to be a Traitor, and dipped their hand in the dish with this man, after Christ had warned them, that there was such an one: but this is but to say Amen to the external worship, which is lawful according to the substance of the act. Christ told his Disciples that they were unclean, and that one had a Devil; though they knew not the man, yet they knew there was an unclean beast in their society, yet who dare condemn Christ, and his Disciples for communicating with Judas? Say he was not convicted of scandal, that makes it not no scandal, but aggravates the offence, being greater after than before conviction; for magis & minus non variant speciem. More or less of sin doth not vary the nature of sin. S. Paul knew some of the Corinthians were carnal, Ruth. Reasons for Separation discussed. denied the Resurrection, and some came drunk to the Lords Supper. So that there must needs be a pollution of the Lords Table; yet S. Paul willeth them to examine themselves and come together to the Lords Supper, and yet in communicating there was no participating of the evils of those men. I confess it is matter of sorrow to see such come, and all lawful means should be used by the Minister (in the want of a settled government) of information, instruction, denunciation of judgement, and the like: all which, if it work not to the end intended; yet the Minister freeth himself from the guilt, and the unworthy Receiver hales judgement on his own head. I cannot conceive how the society or company of the wicked can debar the use of a necessary Ordinance of the Gospel. For the last clause in the Objection to be forborn for a certain time and season, I desire to know what is meant by a certain time, and the latitude of it, how long it shall last, and when it shall end; if by a certain time you mean many years, as 5, 6, 7, 8, 9, 10. (for so long it hath been forborn in many places of the Land) I am utterly against such a time, or forbearance: for, First, there is a command for the frequent administration of it; so that if it be seldom dispensed, the Ordinance is transgressed. Secondly, it is necessary, Necessitate praecepti, & ordinarii medii, as an express duty, and ordinary means of salvation. Thirdly, the danger of the neglect is great; we read that the neglect of Circumcision was very dangerous, Gen. 17.14. And the Lord would have killed Moses because his Son was not circumcised: though it was a sign that seemed base & contemptible; yet because God's Ordinance must not be neglected, much more dangerous is the wilful neglect of this Sacrament of the Lords Supper of greater price and estimation, worth, and excellency, not a Legal, but Evangelicall Ordinance. Will you have the Minister to give it to all indifferently, Object. 3 and not hinder Drunkards, Adulterers, or other notorious sinners, from profaning of the Seals? what a grand abuse, is this to admit all that come, though never so wicked and sinful? First, Answ. 1 that in a constituted Church where there is a settled government, and persons that have power to suspend and excommunicate upon just and legal proof of Witnesses, such persons so convicted, and adjudged guilty, ought not to be admitted, till repentance and public confession make way for their admission, all sinners quatenus sinners are not to be exempted. The Law must take, First, Cognizance of them, they must be legally tried and adjudged, Secundum allegata & probata. Secondly, It belongs not to every Minister to debar from the Sacrament, because the party is known to him, or to another to be scandalous, unless the said party be convicted as aforesaid, and then, and not before is he to be thought unfit to receive the Lords Supper. If the Judge saw with his eyes the guilty commit a fact, yet he cannot by Gods Laws condemn him, but upon the testimony of Witnesses, and those, two at least, Deut. 19.15. Mat. 18.16. 1 Tim. 5.19. for otherwise God seethe what confusion and tyranny will follow, if one might be both Judex, Actor, & Testis, the Judge, Accuser, and Witness. What a world of tyranny will it introduce into the Church, if every Minister have power of suspension from the Sacrament, either for supposed crimes which will upon proof vanish into nothing, or else for real crimes without legal trial and proof of Witnesses? If this open not a gap to tyranny, what doth? The Minister singly by himself hath no power or authority to hinder and keep back scandalous persons: he hath the power of order, but not of sole jurisdiction. Thirdly, take notice that it belongs to the Governors of the Church, upon legal trial and proof of Witnesses, to take cognizance of scandal. Ruth. due right of Presbytery. As Nature hath given Hands to a Man to defend himself from injuries and violence, and Horns to Oxen to hold off violence: so hath Christ given the power of Excommunication to his Church as spiritual armour, to ward off, and defend the contagion of wicked fellowship. Chap 30.4. The Officers of the Church are to proceed by admonition, suspension, etc. say the Assembly of Divines; and who these are, they tell us. To these Officers, the Keys of the Kingdom of Heaven are committed. We will consider here, what is meant by Keys, and to whom they are given. Musc. in Is 22.22. Calv. Com. Ibidem. Jun. Aug. in Mat. Lib. de fide ad Pet. Hom. 55. in Mat. Tom 2. cont. 4. cap. 5. By Keys are meant the power and authority of Governors, so Musculus, and Calvin. They hold out a full government, Plenam administrationem, saith Junius. The power of Ministers, saith Beza and Augustine, de civet. Dei lib. 20. cap. 9 Hierom: The Key that is the power of Excellency and Eminency. The power of Binding and Losing, saith Fulgentius. Great power, saith chrysostom. A power of Office given to some, not all, saith Whittaker. Christ speaks of Peter's public Office. Of his Apostleship, saith Calvin, Bullinger, Erasmus, Zuing. But. 43. Com. pl. of the auth: of the Church. and Marlorat. Not to Peter alone, but to the faithful Pastors of all Ages. Now this power is given only to the Ministers of the Gospel, and Stewards of the mysteries of God, 1 Cor. 4.1. Who are to open the doors and behave themselves aright in God's house, 1 Tim. 3.16. This warrant and official authority of binding and losing Christ gives only to Peter, as representing Apostles, Teachers, and Elders. I will give thee the Keys, that is, the power, to bind and lose; there is the exercise, and this was given to Peter, as carrying the person of Apostles, Pastors, and Church-Guides. But lest the power of binding and losing (which is, by public Pastoral teaching to remit and retain sins) do not fully hold this out; The power of Government belongs only to those to whom the Keys are given, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.17. Over the people in the Lord: which word the Apostle borrowed from the Septuagint; so styling the Rulers not because of their place of preaching only, but of governing also given unto Kings, 1 Pet. 2.14. Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops, watchmans, not only for Preaching, but for Government also, Phil. 11.1. 1 Tim. Zanch. de Eccl. Milit. Guber. 34. 3.2. Acts 20.28. We are assuredly persuaded as we learn by the holy Scriptures, and by continual experience, that the Church cannot rightly be governed, unless at known times there be meetings of Ministers, etc. And he addeth further, How shall this discipline have any place there, Ibid. 39: where the Ministers do never meet together to know what is amiss in the Church, Ibidem. & c? This discipline (saith Bucanus) hath 3 parts: Increpation, or Common faction, Suspension, and Excommunication, which power belongs to the Governors of the Church: For (saith the same Author) the power of Ecclesiastical Jurisdiction was in their power, which were called the chief Rulers of the Synagogue, who did also manage the affairs of particular Churches. Let none imagine my intention (by what hath been spoken) is to eradicate Lay-Eldership, it is an Herculean labour too difficult for me: my purpose is to show that discipline belongeth to the Governors of the Church, who are to take notice of scandal, and those I conceive are the Ministers of the Gospel. It is fit the Minister should have Assistants, call them if you please, Lay-Elders, but a power of Coordination of equality. I see no footsteps of it, and besides it is likely to produce sad consequents, and engender too much confusion. I know none fit to rule the Church than the Ministers of the Church. Fourthly, by way of Answer to the Objection. All that are baptised, instructed in the faith of Christ, and make public profession as members of the visible Church, (wanting neither ripeness of age, nor use of reason, nor knowledge of the doctrine of godliness, nor legally accused, and convicted of scandal) should be admitted to the Lords Supper; if none of these hinder and render them uncapable, they ought not to be denied the benefit of approach to the Table of the Lord. There are 5 sorts of people ought to be debarred. First, Children that know not the nature, use, and end of the Sacrament. Secondly, Madmen and such as want the use of reason. Thirdly, all ignorant persons that do not discern the Lords body, that have not the knowledge of God, of themselves, and the doctrine of the Sacraments, and other necessary points of Religion. Fourthly, all Atheists, Turks, Jews, and Heretics, and such as profess not the Gospel of Christ. Fiftly, all profane, ungodly, and malicious wretches, all Drunkards, Adulterers, Blasphemers, Contemners of God, etc. if these should be admitted (after they are legally tried and found out to be such, and by authority adjudged) the Church of God would be a synagogue of Satan, the fellowship of Saints a sty of swine, a stable of beasts, a cage of unclean birds. But the question is not whether such should be debarred, but who hath the power of debarring from the Sacrament; for seeing the censure of the Church it doth not belong to private persons, it is not in their power to draw out of the censures of the Church against notorious offenders, but in the Governors of it. But here it may be demanded whether the Minister in the want of government may not suspend his own act, Dem. and hold his hands from giving the Sacrament to one that he knows to be profane. It is thought by most he may not for the Reasons afore alleged: it is an act that belongs to the Church-Officers, and would introduce a world of tyranny, and few could assure themselves the benefit of Receiving, if the Minister had this unlimited power. Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one (whom of his own knowledge) he knows may be drunk, and the like, and this is not a censure, but Gradus ad censuram. The Idolaters, by the light of Nature, would not suffer all to approach their Sacrifices, but cried out, That profane men must be packing: such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water, but must endeavour to keep them back by powerful arguments of the danger of unworthy receiving; which for all that, if they dare go on (and there be no government in the Church) then to keep back his hand from reaching that to him which he knows will aggravate their judgements. Every Pastor is to have a Pastoral care of any of his flock, and he hath a power of order and jurisdiction, as a Watchman, though not of Church-jurisdiction, which belongeth to Church-Officers. This is done by the Law of Charity, and not Ex officio, by authority. Every man by Divine Law is his Brother's keeper, and must not suffer sin to lie on him, which is no more than Sublevatio miseriae peccantis, the succouring of the misery of a sinner; or act of prudence, mercy, and compassion: Esse benevolentiam potius quàm severitatem, Rather clemency than severity; charitatem potius esse quàm potestatem, Rather an act of charity than power: he doth but the part of a friend, Aut praevenire errori, aut revocare errantem, Either to prevent a man before he err, or to call him from erring. But this I leave to the censure of my brethren, for to be determined by me is saucy presumption. From a promiscuous receiving by wicked and ungodly, Object. 4 there is a great deal of scandal or offence given. That which is perfectly good cannot be the occasion of evil, Answ. 1 as the Sacrament of the Lords Supper. Indeed, that which simply and of itself causeth evil, is evil itself. Secondly, know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a settled Government. Thirdly, none but the Officers of the Church have power of Church-censure. Fourthly, that in the want of Government a Minister ought to use all means possible for the removing of scandal, and preventing the great abuse of the Lords Supper; and after such means and endeavours he is not to omit it because of scandal, and that for these Reasons: First, Scandal or offence will ensue the very best actions. Christ is foolishness to the Gentiles, a stumbling block to the Jews, an offence to both. The Word is the savour of life and death, so is the Sacrament a poison to the unworthy Receiver, a cordial to the Believer. Secondly, there is not any ordinance of God at which some will not be offended. Therefore to lay aside God's Ordinances because scandal will follow, is a strange conclusion; for offences will be in the Church till the coming of Christ. Thirdly, Scandals are accepta, or data, taken, or given; the offence or scandal following the Lord's Supper is only taken not given; for a Minister dispenseth a necessary Ordinance of Christ, performs a commanded duty which cannot be omitted without sin, therefore the administration of the Lords Supper cannot be said to cause scandal. For scandal given is some way or other morally irregular, either because evil in itself, or because it hath appearance of evil, and is inductive to sin either from the intent of the agent, or nature of the action in itself. But so is not the administration of the Lords Supper, it is neither evil in itself, nor hath the appearance of evil, being an Ordinance of Christ. It is Bonum per se, and the omission of it is only bonum per accidens in the case of scandal. Now that which is good per accidens, cannot shut out that which is good per se: it is a gross ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti, and that which proceeds ex abusu boni. The former is Malum simpliciter, the other is but Malum per accidens. But here it may be objected, Object. that we cannot partake of the Table of the Lord, and of the Table of Devils; therefore we must not have fellowship with the ungodly. This hath been answered before; Answer. I shall only give you what Master Rutherford saith, The Table of Idols is that Table of Devils and false worship, kindly in respect of the Object, that we must separate from; but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident, in respect the person being out of Christ eateth damnation to himself: but it is not per se and kindly; the Table of Devils to others and therefore I must not separate from it. The Supper was to Judas the Devil's Table, because Satan entered in him with a sop to cause him to betray the Lord; and Christ told before, one of them twelve had a Devil; and so to one of the twelve the Supper was the Devil's Table, yet could not the Disciples separate therefrom. I desire to know, First, whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians, and cause of grief, as the administration of it can possibly be a scandal? Secondly, whether that good that cometh by it is not greater than the offence that is taken by any? Thirdly, whether any duty expressly commanded aught to be forborn for scandal-sake? Fourthly, whether the benefit that cometh by it, be not fare greater than any evil that can follow on the administration of it? The Minister in giving it to the wicked and ungodly gives them poison, Object. 5 their own damnation. The Minister dispenseth not poison, Answ. but a necessary Ordinance: if it become poison it is because of the ignorance, sinful corruption, and evil disposition of the Receiver. The Minister doth but his duty, and therefore having used all lawful means of informing, instructing, menacing, and the like, cannot be guilty of giving poison. Secondly, here is not Occasio data, sed accepta, Not an occasion sinfully given, but sinfully taken: and the Minister standeth free from the guilt hereof. Thirdly, a Minister doth but what his calling obligeth him to; and if the event be not good, the parties contract guilt, and pull down vengeance on themselves. The power of a Minister to administer the Lords Supper is called by Divines Potestas ordinis, or potestas muneris specialis, it is a Church-power more special, and is distinguished from the power of jurisdiction, which is more general and common: a Minister ought to exercise and employ for the edification of the Church all the power and authority that he may lawfully exercise. I hold the Church, saith S. Augustine, full of wheat and chaff: I better whom I can, whom I cannot I suffer. Fugio paleam, ne hoc sim; non aream, ne nihil sim, I avoid the chaff lest I become chaff; I keep the floor, lest I become nothing. Presbytery, the government of the Church is wanting, Object. 6 that should put in practice severity against all ungodly persons. First, the want of Discipline is to be lamented. Answ. 1 It was the saying of Bishop Jewel, All Ministers have idem Ministerium, sed diversam potestatem. I deny not the necessity of Jurisdiction both Corrective and Coactive: the one restraining where there is too much forwardness; the other enforcing where there is slackness. Secondly, all scandalous persons convicted to be such, the Church ought to cast out; but we are not to cast ourselves out of the Church, and debar ourselves from the Ordinances of Christ Jesus. Thirdly, if Presbytery never be settled, as is neither improbable, nor impossible; shall this necessary Ordinance be never dispensed? God forbidden. Fourthly, the Sacrament of the Lords Supper hath been truly administered without Presbytery, otherwise we shall show ourselves the most uncharitable people that ever breathed, to condemn the preceding Church for many generations, and throw dirt in their faces that suffered Martyrdom for maintaining the truth, and purity of this Ordinance: I shall only instance the administration of the Lords Supper by our Saviour, which was most exact and perfect in the point of Essentials, and a pattern for the Church, for aftertimes; it wanted nothing Essentially belonging to the true dispensation of it: insomuch that Saint Paul sticks close unto that pattern, and telleth the Corinthians, What I have received, etc. 1 Cor. 11. Now at that time (I think none will affirm) that the Church was presbyterated, and that there were Lay Elders amongst the Apostles: or that it appeareth out of Acts 2.42. & 20.7. 1 Cor. 11.24. That those that received the Lords Supper were all examined by an Eldership, jeanes. otherwise no admittance; the Lords Supper hath no essential dependence on an Eldership, as that it cannot be without it. It is no such necessary antecedent as that the Lords Supper is to be omitted or forborn for the want of it; for if Presbytery never be established, shall the Lords Supper never be administered? God forbidden. The exercise of Discipline as I said before, is not necessary for the essence of a visible Church, but only necessary to the wellbeing of a Church. But now, all do say, That the Sacraments are, though not absolutely, yet in some degrees necessary to the essence & being of a Church. So then, if you compare together these two duties, Exclusion of scandalous and ignorant persons from the Lords Supper, and the Celebration of the Lords Supper; the Obligation unto the Administration of the Lords Supper, is of the two, the greater and more weighty. For the Lords Supper is more the worship of God, less separable from, and more necessary to the Church than exclusion of scandalous and grossly ignorant persons from the Lords Supper. Therefore it is altogether improbable that this latter, viz: exclusion, etc. should be an Antecedent absolutely necessary unto the former, viz: the celebration of the Lords Supper. That the Passeover and Circumcision were omitted to the Children of Israel in the wilderness is most true, yet that makes nothing to this purpose. For after the first celebration of the Passeover all future celebrations were by express and plain command to be in the Land of Canaan, Exod. 13.4, 5. Deut. 16. from the 1st to the 8th, therefore this Argument concludeth nothing. CHAP. XI. Contains the end of the Ministerial Office, which is threefold, set down by the Apostle, Ephes. 4.12. perfecting of the Saints, work of the Ministry, and edifying, etc. OF the first, Perfecting of the Saints, where let us consider what is meant by Saints, and what by Perfection. Saint the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cometh from a privitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra, denoting that holy men should be unearthly, holiness is in opposition to earthliness. Oh how few are the number of Saints in these days that grovel altogether on the Earth! GOD is in their Mouth, the World in their Hearts, like the foolish Comedian, they cry O Coelum! and point the finger downward. Oh how is this precious name abused, and by many assumed, as the Devil samuel's mantle, to deceive, driving on their own ends and interests, and rising to honour and preferment by the stairs of pretended Saintship. As Religion is the best thing, so the Corruption of it the worst. Corruptio optimi est pessima, and the greatest villainy and michief hath marched under the flag of Religion, Either intended by the seduced, or pretended by Hypocrites, their own hypocrisy deludes them, so that they grow amorous of their seeming virtues: if they can appear good, there is little care taken how to be good, as if all Religion consisted in appearance, whereas it should be from God: the coal of our zeal should be fetched from heaven, for God and the furtherance of his glory, not our own ends and interests, 1 Cor. 10.31. according to God both for the quality of the matter, and quantity of the intention of affection, according to that of the Apostle, Gal. 4.18. It is good always, there is the quality of the matter; to be zealous in a good thing, there is the quantity of the intention of the affection. But to come to the word Saints, it admits of a double signification, either by External profession, or Internal regeneration. The first is known to us, the other to God, for the foundation of God standeth sure, and the Lord only knows who are his; the one are his in the judgement of charity, the other in the judgement of infallibility. People outwardly professing Religion and manifesting to the world lives conformable, may be called Saints. So was the Church of Corinth. 1 Cor. 1.2. The Church of Philippi, Phil. 1.1. and yet there were many Hypocrites amongst them; in this sense men may be Saints and yet damned; profess Religion, seem unblameable, and yet want the power of godliness and sincerity. Many do woefully delude themselves with the name when they are nothing in truth and reality; but alas! when these are to die, and death stairs them in the faces, how sad will be their condition; it is not an empty name will serve the turn, there must be more to the attainment of heaven. Secondly, what is meant by Perfection, or Perfecting: Perfection is a state not to be obtained on Earth, but reserved for Heaven. Talis sedes expectat talem Sessorem, Such a house requireth such an Inhabitant: as long as we carry flesh about us sin we will, 1 Joh. 1.8. Non plenam induimus perfectionem donec totam exu mus infectionem. All the stains of our infection must be washed away before there can be perfection. So the Apostle, Phil. Auguct. Hieron. tom. 2. fol. 254. 3.12. Not that I had already attained, etc. It is true, we are said to be perfect here, perfectione partium, sed non perfectione graduum; partially, but not gradually: though every part be in some measure sanctified; yet we must grow to a perfect man: we are Mundi & mundani, Clean in part, and in part to be made clean; all our perfection consists in the acknowledgement of our imperfection. All our righteousness in the forgiveness of sins, August. lib. 19 & 17. Chap. de Civit. Dei. rather than in the perfection of virtue. The Author to the Hebrews tells us of our coming to the spirits of just men made perfect, Heb. 12.23. This is a passive quality: Non qui perficiunt, sed qui perficiuntur; Not such as have made themselves perfect, but are made perfect. Our purity is not in facto, but in fieri; inchoate, not finished. The wicked are perfectè imperfecti, perfectly imperfect. The godly are imperfectè perfecti, imperfectly perfect. The Cathari against whom Epiphanius and Augustine write in their Books of Heresies, affirmed, that they were without sin; and the Novatians and Donatists held, that they were so holy that they needed not say, Forgive us our trespasses. Audes tu Novatianes mundum te dicere? etsi operibus mundus esses, hoc solo verbo immundus fieres, Darest thou call thyself clean, though thou shouldest be so in regard of thy works? yet this one word (to say thou art clean) is enough to make thee unclean. Quis melior Prophaeta Davide, saith Bernard, de quo dixit Deus, etc. Bern. in annot. Who is better than David, of whom the Lord said, I have found a man after my own heart? yet he had need to say, Lord enter not into judgement with thy servant, etc. Non peccare Dei justitia est; hominis justitia indulgentia Dei, To be without sin is the righteousness of God; man's righteousness is God's indulgence pardoning of sin. These kind of men thus swelled with pride, blown with ostentation, and dreaming of self perfection, are in a most dangerous condition. Let the Donatist drink never so deep of the justifying. Cup of his own Righteousness. Let the Pelagian as deeply pledge him. Let the Papist climb upon his Meritorious stairs. Let the Pharisee glory in his own Robes. Let the legalist pride himself in his own acquired Holiness: yet all these will be found to sail on dangerous shelves. But not to make this altogether our discourse, the words are read diversely: Galvin. Castalian. Some read ad constitutionem, or ad Condendos Sanctos, The Saints are of God's household, and the Church is God's House, Heb. 3.6. The chief bvilders whereof under Christ are Apostles, Prophets, etc. Erasm. Marlor. Vatablus. Some read ad instaurationem, for the repairing of such as are decayed in God's building. We sin daily and hourly, and therefore that we may not fall finally from grace, we had need be repaired, and under propped by the daily exhortations of Pastors and Teachers, lest our building fall. Others read it, ad coagmentationem Sanctorum, Aretius. Beza. Zanchy. for the joining and jointing of the Saints. The best of people are oftentimes out of joint, out of order, out of square. Now the Lord out of his infinite goodness gives some Apostles etc. for the joining and knitting of the Saints unto the head Christ by faith, and unto one another by love. Lastly, it is read, as most agreeable to the Syriack, and vulgar Latin, for the perfecting of the Saints; and that in two respects. First, in regard of their daily growth in grace, going from strength to strength, for the word of God is profitable for correction, 2 Tim. 3.16. Secondly, in regard that their number is fully accomplished by the preaching of the Gospel; for grace is not only begun, but perfected by this means. Here, take notice, that Gospel-Ministers are not only for conversion of Sinners, but confirmation of Saints. Thirdly, that the Saints are not above Gospel-Ordinances. The Word of God is the Sceptre of Christ by which he rules and governs, called the Rod of his power, Psal. 110.2. The Law of Zion, Isa. 2.3. The wisdom of God, 1 Cor. 2.7. and the sword of his Spirit, Ephes. 6.17. Now he is stubborn, that will not be persuaded by his Rod: Rebellious, that will not be guided by his Law; Foolish that will not submit to his wisdom; and mad, that will despise the sword of his Spirit: they are doubtless in a mighty error that say, they are above the Ordinances of God. One end of the Ministerial Office, is, the gathering together, or perfecting of the Saints. Saint Peter writes to the Elect of God, 1 Pet. 1.1. and to those that had obtained like precious faith. God's Elect have need to be put in mind of their duty; even those that are regenerate and sanctified. The second end of the Ministerial Office, is, the work of the Ministry; the word [Work] forbids Loitering, and the word [Ministry] Lording. Domabis Lupos, sed non dominaberis ovibus, as Bernard told Eugenius. ●●nchy, De●consid lib. 2. As the first concerneth such as are called, so this concerneth such as are to call: the gifts of Christ are not theorical, but practical, and given unto Pastors for the work of the Ministry, to labour faithfully and painfully to bring souls to God. Take heed to yourselves, (saith the holy Chost) and to all the flock whereof the &c. Acts 20. The end of our preaching is not to make way for ourselves, and our own preferment, but for God's glory; to prepare the way of the Lord, and make strait paths for our God, Isa. 40.3, 4. We have a hard task, Ars artium, Regimen animarum; The cunning of all cunnings is, to govern souls. It is no easy work to make men righteous, to dispossess them of open impiety, and close hypocrisy; to take the pillows from under their arms, to strip them naked and bare, to show their own emptiness and nothingness. Oh! how many are there that preach Faction, not Religion; that cry up Michaël, not Christ; that study State-affairs, not Gospel; that catch at popular applause, and rather hunt themselves into fame, than souls into Heaven, Se praedicantes, non Christum, Preaching themselves, not Jesus Christ. Divinity by too many is made a shift; to dig. they are too lazy; to beg, ashamed; and therefore shark a living out of the Church. This is not the end why God hath placed these Officers in the Church, but to be faithful and powerful in the discharge of their duty. The only thing that should be desired by a Pastor, is, the weal and benefit of his flock; for if the mark whereat we look be but to make our commodity by the Gospel of Jesus Christ, wherein do we differ from thiefs and robbers? This is that whereof the Lord complains so grievously by his Prophets, The Priests teach for hire, the Prophets prophesy for money: yet will they lean upon the Lord, and say, Is not the Lord among us? And again, these shepherds cannot understand: they all look to their own way, every one for his advantage, and for his own purpose. Moses blessing Levi before his death, saith first, They shall teach Jacob thy judgements, and Israel thy Law; they shall put incense before thy faece: and then addeth, Bless, O Lord, his substance, accept the work of his hands. As if he should have said, So long as Levi and his Sons do not seek their own commodity, but thy glory; thou art righteous, and canst not forget to provide in large manner, both for them and theirs. A third end is, the edifying of the body of Christ: this concerns such as are to be called and converted. The gifts of the Spirit are given to every man to edify withal, 1 Cor. 12.7. Positi estis dispensatores, sed in aedificationem, non in destructionem: aliter non fidelis dispensatio, sed crudelis dissipatio, saith Bernard: Ye are placed for edification, and not the destruction of any; It is true, the word proveth the savour of death to death, but that is accidentally, and not the proper work of it: whilst we seek to win your souls to God, give us the hearing: otherwise it is not possible our doctrine should tend to edification. Christ delivers to the people a parable of the Sour, and of the seed; Some fell by the way side, and it was trodden down; some fell upon a rock, and assoon as it was sprung up it withered away: And so Luke 8. beginning at the 4th verse, this Christ uttereth for their edification: but observe the latter part of the 8th verse, When he had said these things, he cried, He that hath ears to hear, let him hear: he cried, not only to manifest his affection, but our dulness; he is not said to cry above four or five times in all his life. He cried as he taught in the Temple, John 7.38. He cried when he raised Lazarus from the dead, John 11.43. He cried, John 12.44. He cried on the Cross, Mat. 27. at which time he delivered matter of great consequence: So here, this expression being upon a cry, must not lightly be respected of us. Men have 2 Feet, but scarcely one to walk in the way of God; 2 Eyes, but scarcely one to see the things of God. 2 Hands, but scarcely one to work in his Vineyard. 2 Ears, but scarcely one to hear the word of God: A good ear (saith the Wiseman) will hearken unto wisdom; whence observe two things. First, that we harken unto nothing but that which is good, unto wisdom. Secondly, that we harken unto it gladly, with a great desire to learn; for in Scripture phrase obaudire, is obedire: So Christ in the Gospel, Luke 10.16. He that heareth you, heareth me; that is, He that obeyeth you, obeyeth me; and, He that despiseth you, despiseth me. If we would make our Election sure, we must not begin à priori, but à posteriori; such as with a good heart hear the Word of God and keep it, and bring forth fruit, shall inherit the kingdom of God: but it shall be taken away and be of no benefit to those that are careless and fruitless. Now that you may edify and profit, hear God's word, frequent the public Ordinances, wait at the gates of wisdom's house, Prov. 8.34, 35. Lay your Noses open to the sweet savour of Life, your Eyes unto the Day star that is sprung from on high, and your Ears unto the voice of the wise Charmer. Do not as some, desire to know that they may only know, which is curiosity; or that they might be known, which is vanity; but ro edify and better yourselves, which is true wisdom. Audiatis ut sciatis, (saith Bernard) sciatis ut aedificemini, & hoc integritas est; ut aedificetis, & hoc charitas est; Hear to know; know to edify yourselves; this is integrity: to edify others; this is charity. Secondly, that thou mayest edify, pray fervently, that the Lord would show thee his ways, and teach thee his paths. If any man (saith the Apostle) lack wisdom, Jam. 1.5. let him ask, etc. Thirdly, Read much, and meditate the sacred Scriptures; as the affections are most moved by hearing, so the judgement is best informed by reading. Read, meditate, pray, and contemplate; reading enquireth, meditation findeth, prayer requesteth, and contemplation tasteth. Fourthly, that thou mayest edify, lay aside prejudice, and malice, guile, envy, and hear the word as a newborn babe; the smell possessed with Rue cannot sent the Rose: the taste infected with gall imagineth all morsels bitter. It is a Rule in Philosophy, Nothing receives any thing but which is empty of all other things of a contrary nature: the Ear must be empty of all sounds, the Taste of all savours, the Eye of all colours, before there can be entertainment given to a new object; certainly he hath a most wicked heart that dares come into God's presence, and carp at his Word, that cometh with an intention to lie at catch: Keep thy foot when thou goest (saith Solomon) to the house of God, and be more ready etc. Eccles. 5.1. By feet he means the affections; there is Oris custodia, Prov. 13.3. The mouth wants keeping. David prays God, Psal. 141. to set a watch before it. There is Cordis custodia, Prov. 4.23. the heart needs keeping too. There is Manuum custodia, Esa. 56.2. The hands do often what they should not. All the parts of the body, yea, the powers of the soul, are in the phrase of Scripture meant by the feet; yea all our actions. Take notice that that which cures thee doth not always please thee: thou nauseatest that Physic that would do thee most good; do not sequester thy Pastor, because he would sequester thee from thy hypocrisy; do not thrust him out of his vineyard, because he bringeth thee sour grapes, and sharp wine of reproofs; do not cast upon him false imputations, because thou art fretted with just reprehensions: consider whose Word he speaks, whose message he carrieth, and why God sendeth him: For, if you receive not the message and Messenger, that bringeth the glad tidings, it is an argument of a hard and stubborn heart; yea, I dare lay this down as a positive truth, That no child of God cometh into God's presence to hear his Word, but with godly reverence, due preparation, and careful attention, he leaves prejudice behind, and puts on Cornelius resolution, Acts 10 33. What if we convert none to God? Object. Answer. is all our labour lost? We shall save our souls: though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa. 49 5. If we have laboured and none be turned by us, yet for our faithfulness there is laid up a Crown of glory, 2 Tim. 4 8. I reap no profit by going to the Church, Object. but as an Ethiopian into the , who cometh out as black as he went in. First, Answ. 1 examine thyself whether the fault be in the Preacher, or in the Hearer: whether the veil be not over thy heart, and thy understanding darkened; and God hath set open the doors of mercy, Gospel, grace, and glory: Only men's hearts are shut up, and until the Lord unlock them, we may aswell preach to these walls, and move the stones, as their cauterised and benumbed consciences. Secondly, this is a great discouragement and grief to a Minister that his tongue should be the pen of a ready writer, and thy heart like a paper oiled which will not receive the print of the pen; that his talk should drop upon thee, and thou, like gideon's fleece, remain dry: yet the Cock doth crow, though Peter still denies his Master; and Peter knocketh still, though the Damsel doth not open unto him; and launcheth out into the deep, though he hath laboured all night and taken nothing. Non est in medico semper relevetur ut aeger, Yet the Physician hath his see, though the sick patient never recovers health; for the diseased Woman spent all she had upon Physicians, yet was never the better. Every man receiveth his wages according to his labour, Secundum laborem (saith a learned Friar) non secundum proventum: and therefore S. Paul saith, I laboured more than they all, not profited more than they all. The Conclusion. A short Refutation of Master Butlers practise arraigned, and justly condemned, by all the Orthodox. And the Apology of his Friends examined and confuted. WHat hath been spoken, extremely condemneth the practice of those that durst be so bold and presumptuous as to take upon them the Ministerial Function, or exercise any part of it without lawful Ordination or deputation thereunto: Of this, some I find guilty, as Master John Butler Minister of Stowe, who took upon him a public charge of Souls at Lichfield, the boldness to Marry, and to Baptise Infants, had the maintenance of 150 lib. per annum allowed him upon a false Certificate that he was a Minister of the Gospel, and yet was not set apart to this holy Function. An action that never passed without the Church's censure, no light or small sin, repugnant to God's word, the judgement of all Orthodox Divines, and Reformed Churches, all which we have made fully to appear. But lest you judge it unreasonable that any should pass verdict, before the party be heard to speak for himself, (though an ingenuous confession in my judgement were fare better and more suitable to the nature of that offence, and the best Apology) I will lay down what himself and others say for him, 23 Art. of the Church of England. which viewed with a single and impartial Eye, will be found little to avail to the extenuating his grievous fault, so esteemed by all the Orthodox. First, that he was a Minister intentionally, but not actually. Object. 1 Answ. What strange Evasions men find out for the justifying of their sinful actions, which an humble acknowledgement and Christian confession might salve; and into what gross absurdities will they run before they be brought to confess their Error? Nemo periculosius peccat quàm qui peccata defendit, No man sinneth in an higher degree than he that makes Apology for sin. I wish it may be considered, First, what a gap this opens to disorder: who will not climb into Moses Chair, Primas in Rom 2. and intrude himself into his Office, if this distinction may serve the turn? such an easy pretence will give no small encouragement to mutinous Corahs', Dathans, and abiram's, to invade our properties. Secondly, if a Minister intentionally entitle only to the exercise of the Ministerial Function, show me where ever any did upon the like pretence assume the Ministerial Function: or if any did, (for à facto adjus argumentum non valet, saith Zuinglius, It is not lawful from a matter of fact to conclude a matter of Law.) Hath it not ever by the Orthodox been declared unlawful, who tell us, That it is the proper office of Ministers ordained? and if I must use the term (actual Ministers in facto, not in fieri) to perform the administration of the Sacraments, as hath been fully proved in the 3d Chapter, where I have fully showed, That the Sacraments ought to be administered only by a lawful Minister, one set apart, etc. Thirdly, this distinction proceeds from the puddle of Popery, where I find, something of intention, but not much to your purpose, (yet I believe there you raked for it.) The Papists tell us, That the Sacraments depend upon the intention of the Priest: therefore saith Bellarmine, If a Masse-Priest in his Ministration intent to do as the Church of Geneva doth, it sufficeth to make the Sacrament effectual, and of force; how doth this leave the conscience unsettled, and without comfort? what small assurance can that be to the parties, if the intent of the Minister give power to the Sacraments? This foppery brings to my mind a story, which Manlius reports in Prorussia, Sacerdos parùm doctus, cùm aliquando delatus esset apud Episcopum, Quod non juxta ritum Ecclesiae baptizaret infants: Episcopus volens experiri hanc rem, accusat Sacerdotem, de negotio. Sacerdos negabat, dicens se retinere communem morem baptizandi infants. autem certus de hac re esset Episcopus, sic exploravit; Cùm nullus infans baptizandus esset, subornat quosdam componentes (ut dicunt) ex stramine quem fasciis involvi jussit, & sic inscio Sacerdotem ad baptizandum adferri. Cúmque jam ad baptismum aestaret Episcopus & alii, Sacerdos fraudem subolens, dixit, Baptizo te in nomine Episcopi, in nomine meo, & in nomine compatrum. Episcopus statim erupit in haec verba: Domine an haec est forma baptizandi in Ecclesia? Respondit sacerdos, Qualis est puer, talis est Sacerdos. A Priest in * Borussia or Prussia is Poland, situate on the North of Mazoviae. Borussia, of little learning, when he was accused before the Bishop that he baptised Infants contrary to the custom of the Church; the Bishop willing to make trial of the truth of it, accuseth the Priest of the matter: the Priest denies it, saying, That he retained that usual custom of Baptising Infants: The Bishop, that he might be certain makes this trial of him; when no Child was to be baptised, he caused cunningly something to be put together and made of straw, and commanded it to be swaddled, and so unknown to the Priest to be brought to be baptised. When the Bishop and others were come to see this sight, the Priest finds out that deceit, and said, I baptise thee in the Bishop's name, my own, and in the name of the Godfathers. The Bishop breaks out into these words, Is this the form of baptising Infants? The Priest answers, As is the Child, such is the Baptism. Here was an antique Child, and as merry a Baptism. But in this action of Master Butler there were true Children, but an antique Minister. One in name, not in truth; in intention, not in action. Qualis erat Minister, talis erat baptismus, As was the Minister, such was the baptism. The Player that misacts an inferior and unnoted part, carrieth it away without censure; but if he shall play some Emperor, or some part of observation, unworthily, the Spectators are ready to hisse him off. Truly Sir, you foully missed it, for you were no more like a Minister, than michal's Image on a pillow of Goat's hair was like David, and your action like the Jugglers feast in Suidas, where there was a Table furnished with all manner of Dainties in show, whereof when they came to taste, they found nothing but air. Fourthly, find me such a distinction grounded in God's word, or used by the Orthodox to warrant your practice: if so, you say something: if not, you say nothing to any purpose. Non distinguendum ubi lex non distinguit, Distinctions not warranted by God's word are saucy presumptions. I pray you consider that example is of great power and force; if you drink such draughts of sin, others will pledge you. Tutum est peccare autoribus ill is, Men will think it safe sinning after such Authors. Example is a Copy that most men write after; your Hearers are like tempered wax, whereon your Seal will make an easy impression: dare you tell them of Oppression? they will clap you in the mouth with Intrusion; if you rebuke Usurpation; they will tell you, you have taught them the way; and how to excuse their wickedness and Apologise for sin. He that puts a light aestimate on Apostolical precept & practice, Rom. 10.15. 1 Tim. 4.14. Acts 14.23. openeth a gap to Diabolical abominations. A second Excuse, I find in a Letter, from Mr. M. Mr. My: Mr. Ja: and Mr. Per: dated Septemb. 15th, 1652. directed to Mr. Tho: Underwit: for the whole Letter, it shall be made public hereafter. I shall give you what concerns this present occasion. He conceiveth that he (meaning me) hath some advantage against Mr. Butler in the particular of Baptising before Ordination; which we believe Mr. Butler would not have done, had he not thought it necessary, and upon the Advise of other Reverend Divines lawful. Or if he had thought it would possibly have been made a matter of public knowledge or observation. Lab. 3. cont. lite. 〈◊〉 Petil. cap. 50. I answer you, as Augustine Petilion, Vbi respondere conati magis ostendunt, quòd non possint respondere, Where they endeavour to answer, they rather show that they cannot answer. None more spitefully malicious, or censoriously contumelious than they, whom a man can neither avoid without calumny, or encounter but with blot of infamy, nor conquer with hope of any mastery. This answer was (doubtless) much debated, and put to vote in their private Conclave, before it came into public view. Here is a poor peeled Reason framed by many pates, to excuse Mr. Butler's indirect carriage; which instead of vindicating him, throws more dirt into his face: No man that knows their combination, is so senseless, as to think this Spider's web was spun without Mr. Butler's knowledge; if no hand in the framing of it: and I much wonder he should run himself into such intricacies, and absurdities. I was credibly informed, and that by one of the Classis, that the fist Classis, by whom Mr. Butler was ordained, sent down a Letter to him to have an account from him of his Baptising Children, in which, they were unsatisfied. To whom, he (either not daring, or disdaining to answer) made use of his friends to write, what (probably) he indicted. We will take this worthy piece of the Letter in pieces. First, Object. 1 he conceiveth he had some advantage against Mr. Butler in the particular of Baptism before Ordination. I am truly sorry, that Mr. Butler ever gave such an advantage, Answ. and that Satan had such an influence upon him, to commit an action that he can never free from Presumption, and Intrusion; those two freckles in the Church's face: Presumption, in laying violent hands on such a holy Function; and Intrusion, a brand of false Prophets running before they be sent, Jer. 14.14. Chap. 23.21. God made a King a Leper for attempting it, but one act of it, and but once: Saul would play the Sacrificer, but his seed for this sin was thrown from his Throne. God hath punished it with death, as in Vzza, and the Bethshemites: the one in handling; the other for looking into the Ark, lost their lives. Alas Sir! it is no advantage to me to see men expose themselves to the inflicting hand of a just God. All I desire is, to work in you a fear, and remorse for this sin, which will (its feared) beget many monstrous ones; for, sin never goes single. What advantages your friends have taken against me by false aspersions, lying informations, sinful compliance, and cruel unchristian persecution, to the undoing of a poor Wife, and Children, is known to many; and shall in its due time and place be made apparent. But have not some of you exclaimed against this Intrusion into the Ministry, (I appeal to your own consciences) and have said, That no man ought to take this calling upon him but he that was called of God, as Aaron was. A tongue and a tongue presupposeth, a heart and a heart. I am hearty sorrowful that Mr. Butler hath by such an action so lost himself, to open the gap of confusion, and as fare as he can, throw dirt into the face of so holy a Function. Secondly, Object. 2 it is further added by them [which we believe Master Butler would not have done it, had he not thought it necessary.] Tully was so addicted and devoted to Euripides, that he esteemed every Verse of him a sufficient Proof: a wedded opinion either of ourselves, or others, is not good, especially where opinion is not taught by experience. Though some Schismatics be of malicious and incorrigible humours; Answer. De guber. Dei, lib. 5. yet others, as (Salvianus writes) Errand, sed bono animo errant; impii sunt, sed hoc putant veram esse pietatem: They think error, soundness; and wickedness, godliness. You stumble at the very threshold, for every Christian should observe a right disposition in his course, that is, be sure to begin well, to set out in the right and direct passage: Otherwise, if we run in wry-ways & byways, the more his labour, the greater is his loss. Luther. postil. in 1 Cor. 9.24. We must take heed, lest Meta be transposita. Such as will obtain God's prize, must walk in God's path, turning neither to the right hand, nor to the left, Deut. 5.32, 33. for there is danger: Com. in Gal. verse 6. and as Luther observes, Often the greatest peril is on the right hand. We are not to go upon thought in the positive worship of God, but to have our judgements rightly informed and throughly grounded in the truth; had you consulted the Orthodox, you would have had other thoughts touching this action of Mr. Butlers; you must know the first thing in the order of every building is to lay the foundation sure. God grant your Religion be more than thought, I fear it. This Age is strangely transported with an humorous appetite to novelties; and rather affecteth variety of toys, than a constancy of plain, and sober truth. We see many Ixion's that embrace clouds instead of Juno. I wish he doth not preach by thought, aswell as baptise and pick out crotchets, paradoxes, and conclusions of his own imagination, which commonly is very forcible, and may in time bring forth Cattles ring-straked, speckled, and spotted. These kind of thoughts are but dreams that proceed from abundance of sums, which fly into the head. Take it as a good observation, That God judgeth of our words and works, by our thoughts; Men of our thoughts, by our words and works: Every thought of evil, is not evil; only those thoughts to which men join either consent of will, or at least, delight of affection. Prov. 12.5. The thoughts of the Righteous are right. [Thought it necessary.] Object. For the necessity of it, I cannot believe that a man of Mr. Butler's understanding, reading, and ingenuity, (as he is given out to be) could think it necessary; the children were not weak and ready to die; and if so, yet no necessity for a private person to do it. There were many Ministers about and near the City that would not have denied such a Christian act, therefore no necessity. Salvation may be without the Sacraments, God is a free Agent. Sometimes the baptism of Water is without the baptism of the Spirit; sometimes the baptism of the Spirit goeth before, sometimes accompanieth, and sometimes followeth after; God is not tied to the Sacrament or outward sign, so that grace cannot be without it. I speak not this that any should neglect the Ordinances of Christ, but that none without Commission should dare to perform them. Hel. for. & Zanc conf. Boh. Belg. Ans. Wirt. It hath been fully proved that the Sacraments ought to be administered only by a lawful Minister, ordained and set apart to the work of the Ministry; as is cleared by the Confession of the Reformed Churches, Assem. of Diu. chap. 274. and all the Orthodox, see ch. 3. of the Church of England, by the late Assembly of Divines, the judgement of all the Orthodox, Gerardus, Bucanus, Zanchy, Beza, Viril, Amesius, Aretius, Trelcatius, Piscator, Calvin, and others. That necessity is no plea for Baptism by Lay-people, you may see by Calvin, Zanchy, Piscator, Beza, Bucanus, Trelcatius, See the 7 chap. who saw with as clear eyes as Mr. Butler can do, and yet could not find necessity a sufficient plea. Do they tell you, there is no necssity to violate the Orders prescribed of God? and will you affirm a necessity? Fie, fie! Let shame cover your face. Make not Necessity a stalking-horse to your private ends, which (many see) you strive to promote. But he would not have done it but upon the advice of other Reverend Divines, who thought it lawful. Object. When God doth directly affirm a thing, Answ. 1 we must simply believe him; but when Men speak, we must not without all judgement and enquiry believe every thing, but rather try all things, and examine them according to the analogy of faith, Rom. 12.6. and keep that which is good. (now good and true are all one.) The spirits of the Prophets are subject to the Prophets, 1 Cor. 14.32. Your practice is quite cross to the Word of God, Rom. 10.15. Tit. 1.5. 1 Tim. 4.14. And therefore these Orthodox Divines (so termed) may well be suspected. We are taught not to believe every spirit, but try the spirits whether they are of God: because many false Prophets are gone out into the world, 1 Joh. 4.1. Here is a story most improbable, contrary to the judgement of all Episcopal and Presbyterial Divines, to advise such an act. What a strange Riddle is here, that those that are Orthodox, should allow and approve of what is Heterodox? But that is not the title, Reverend they must be, a good word, but foully abused. It was S. Augustine's wish, that he might have seen three things especially: Rome in her glory, Paul in the Pulpit, And Christ in the Flesh. My wish is, to see Christ advanced, England restored to its glory, And all Schismatical and Heretical Ministers discountenanced. The Romish Church (it is observed) have canonised many for Saints, who were no better than Devils Styles of Reverend and Orthodox is not sufficient: that they were such, we must take Mr. B. and his friends words for it. Yea, I am confident they never heard any Reverend Divines advise him so, Facile credunt, quod volunt. He had put out his own eyes, and now the blind leads the blind. Other Reverend Divines, implies Mr. Butler one, such surely as he was when he came to Lichfield. There is a sort of people whose Entia be transcendentia, in all things absolute Superlatives. Their Sots are solomon's, their Blackbirds Swans: Like the vain Philosophers in old time, Popularis aurae mancipia vaenalia, Certain creatures bred of the people's breath; hoc ipso placere cupiunt quòd placere contemnunt, Hicron Ep. ad Eustoc. They reek not to be contemned of the Learned for Ignorant; so they may be commended of the Ignorant for Learned. Seeing love believeth all things, it is exceeding necessary that our love should abound in knowledge, whereby we may discern between good and bad, between Heretic and Catholic. It is no new thing to have Error fathered on Reverend and Orthodox Divines; witness the Apologies of Athenagoras, Tertullian, and others. It will amaze us to see what blasphemous seditions, horrible and odious impieties were fathered upon the ancient Christian Divines. Many under the name of Church, overthrew the Church. Ecclesiae nomine armant, & contra Ecclesiam dimicant. Celsus and Antiphon writing against the truth, entitled their Treatise, [The Book of Truth.] Lib. de carne Christi. The most blasphemous Heretic, which is Interfector veritatis (as Tertullian speaketh) if he be buffeted for his error, presently makes himself a Gatholick Martyr, Diosc. in Con. Chalcedon. Ego defendo dogmata sanctorum patrum, ego eorum habeo testimonia, ego cum patribus ejicior: boasting of the Catholic faith, antiquity, etc. Hegesippus apud Euseb. lib. 4. cap. 22. It is the complaint of the greatest part of the Fathers, That the Heretics, to gain their own dreams their greater authority, vented them under the names of some of the most eminent Writers in the Church, even of the Apostles themselves. Marian. Ep ad Mon. Al●x. ad calcem conc. Chal. tom. 2. pag. 450. E. The Eutichians vented certain books of Apollinaris, under the title of [the Orthodox Doctors,] only to abuse the simple People. The same men abused the names of S. Gregory of Neocaesarea, of Julius' Bishop of Rome, of Athanasius Bishop of Alexandria; so Leontius: and he saith particularly, that the Book, entitled [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a particular exposition of the faith which is delivered to us by Turrianus the Jesuit, is not S. Greg: but the bastard issue of the Heretic Apollinaris. It is very evident what horrid things have been fathered upon Orthodox Doctors of the Church. Let their number be never so great, yet multitude is no argument without verity. One Lot is opposite to the rest of his City. One Luther to the rest of his Country. One Noah to the whole world. We must not follow wicked men in their wickedness, nor worldly men in their worldliness, nor good men, but in that they are good. There are two sorts of examples in Christian imitation: the one necessary, which is CHRIST, the way, the truth, and the life: Via in exemplo, Be●n. ser. 2. in ascens Dom. Bafil. de Spirit. Sanct. cap. 8. Leo serm. 2. de resurrect. Cyril. in loc. verit as in promisso, vita in praemio: The truth in his learning, the way for his living; as the Fathers usually gloss that place. The other are to be followed in some things, and at some times; as Paul, Peter, Augustine, chrysostom, Nazianzen, and other blessed Saints of God; whose lives and lines are so fare forth to be followed, as they swerve not from one chief couple, Christ. In sin we may not follow the good; much less the wicked of the world, be they never so many, never so mighty. The word of Christ is quite cross to such a practice not known to any of the Churches of God, and therefore these Reverend Divines may be suspected, if any such, to be brainsick Schismatics whom they adore and reverence. But it is added, Object. 7 He would not have done it, had he thought it would have been possibly made a matter of public knowledge or observation. Fie, fie! Answ. dare you do that privately which you will not own publicly? your conscience it seems would easily have given way, that never scrupled it, only fearful it should be made public; Good Lord! was ever the like heard of from men that pretend so much of God to discover their own, and Preachers blindness, who would be content with the doing of what is evil, so it were not brought publicly on the stage? whence proceeds this but from that catarract drawn over the eye, which is bred either from the rheum of vain glory, or inflammation of malice? Alas poor man! thou canst not hid thyself from God's eye. Te videt Angelus malus, videt te bonus, videt & malis major angelis Dens; The good Angels, the bad, and he that is greater than all, God sees thee. It is good counsel, Sic vive cum hominibus quasi Deus videat, Gences. sic loquere Deo quasi homines audiant. So converse with men as if God saw thee, so speak to God as if men heard thee. Of the dignity of the Minist. If. 6.5. Ministers above all men (saith Perkins) should have a tender conscience not of great and gross sins, but of the lowest and least sins, and he must endeavour in his calling, not only to be clear of great crimes, but as fare as may be, to be free from the least appearance of evil: For a small fault in other men is great in them; and that which may be somewaies pardonable in other men, is no way in them: They must therefore watch over themselves most carefully, and take heed to all their ways: and for this end is it, that a Minister in godly wisdom must often deprive himself even of many things (which it may be, lawfully he might use) lest his liberty be an occasion of evil to others: and he must abstain from the least sins, lest even they be blemishes to his calling, and burdens to his conscience. Ibidem. And let every Minister assure himself, that the more he makes conscience, even of the least sins, the more he resembleth the ancient holy Prophets, and the more likely is he to work effectually in his Ministry: For his duty is to work in his people a Conscience, not of great sins only, but even of all: But how can he do that in them, if he have not first of all done it in himself? Hence it is, therefore, that godly Ministers find fault with themselves, when other men cannot, & cry out against themselves, for their pollutions (with the Prophet here) when no other man can accuse them of the least crime: nay, when others do magnify God for his graces in them, and praise their gifts, and commend their good lives, even then do they condemn themselves, and exclaim against their own corruptions; their own smallest negligences, or omissions, are great wounds to their Consciences, and their least sins, and their most pardonable infirmities, are sore burdens unto them; for of all men in the world, a godly Minister is a man of the most tender conscience. I will end with one passage more in the Letter: had we been known to any of the Members of the Classes, as we are to you, we would have written to you, to assure you that we never heard that Mr. Butler's practice therein ever occasioned any perplexity or trouble to any Religious persons here; nor hath it been observed, that we hear of by any of this place, except Mr. Langley. I see these great Supporters of Confusion have found out many shifts, which they think are of force; but if you examine them, you shall instantly see, that they be like Hercules tragical Club, in show massy, but in substance nothing else but shreds and straw, as the Poet speaks, an affrighting vanity. It is a true saying, every man loves his own, his own Children, his own Friends, his own Goods, his own Conceit: Conf. lib. 12. cap. 25. Non quia vera (saith Augustine) sed quia sua: they have long consulted, and now vainly insult, Parturiunt Montes, nascetur ridiculus mus. The Hill doth swell, and taketh on, As it would cleave in sunder; And out there starts a little Mouse, Which made all laugh and wonder. I wish you do not as many deceitful Meteors, commend their bad Wares, and praise their worst Commodity, as if it were the best in the world. But let us take a particular view of this weighty Argument, That we never heard. There are many things, which if some of you did hear, would make both of your ears to tingle; it is well known, that none embrace Reports more willingly than yourselves, if they tend (in the least) to your own advantage, or your neighbour's prejudice: But admit it was not observed by any but by me; doth that, in the least, mitigate Mr. Butler's offence? For shame look at the Eye of Heaven, and not Observances of Men: Believe it, there is none that read this, and the former expressions of yours, but will see a great deal of hypocrisy lapped up in them, and that you put the fairest side outwards, and fear the Stage of the World, more than the Theatre of your own Consciences. It is a Popish Axiom, Cautè, si non castè, Let me turn their Cautè into a Cavete. Take heed, all is not Gold that glisters. Mell in ore, verba lactis; Fel in cord, fraus in factis. It hath not been observed by any of this place: It is strange to consider your wind and turn; for, is it possible that such a public Action in the public Congregation, was not observed by any? I wonder you blush not to affirm such untruths. Many were Spectators of it, but not any scrupled Mr. Butler's authority, or conceived he was so audacious, as to take upon him a charge of Souls, and administer the Sacrament without lawful Ordination thereunto. None observed it as done by a private person, for it was not known of above half a year after, that Mr. Butler was no Minister; but when it was known, the Parents were not a little troubled, and made their complaint (as I am informed) to himself long before the date of the Letter. How can you truly say, Mr. Butler's practice never occasioned any perplexity, or trouble, or was observed by any? Did I not know whose Liveries you walk in, I should nothing but admire you. But they add no trouble to Religious persons here. Object. Answer. Here the Parents, and all but their own Faction, come within the Lash, and the Author is excepted from the number of Religious; for my own part, your opinion makes me not a jot better, or worse. I neither stand, nor fall by it; you have traduced my person and doctrine, deprived me of my Livelihood, exposed my family to want, and endeavoured to render me as odious as may be by lies, and calumnies. But alas! the stone of reproach will fall upon your own heads. Qui mittit in altum lapidem, recidit in caput ejus. A stone thrown up in a rash humour, falls upon the throwers head. Addams, The Sinners passing-Bell, pag. 270. It is easy and ordinary for men to be others Physicians, rather than their own; Statesmen in foreign Commonwealths, not looking into their own doors, sometimes putting on Aaron's Robes, and teaching him to teach, and often scalding their lips in their Neighbour's pottage. They can weed others gardens, whiles their own is overrun with nettles. Like that Soldier, that digged a fountain for Caesar, and perished himself in a voluntary thirst. But Charity gins at home, and he that loves not his own soul, I will hardly trust him with mine. With me it is a very small thing, that I should be judged of you, or of man's judgement, 1 Cor. 4.3. I comfort myself in my innocency, for, hîc murus abaneus esto, nil conscire sibi, nullâ pallescere culpâ. I shall endeavour how I may have a conscience void of offence towards God and man. What a stir you keep with Mr. Langley? An envious man (saith Salvianus) esteems another's good, his hurt: Parum est si ipse sit foelix, nisi alter fuerit infoelix. Lib. 5. de guber. Dei. And therefore when Bion saw such an one very sorrowful, asked him, I pray thee, whether hath some evil happened to thee, Laertius in vitae Bion. or good to thy neighbour? Seeing it cannot be helped, murmur till your tongues are hoarse with contumelies, you know your reward. I bless God, I am above your malice; the raging, and roaring of foes is best quelled by patience. It is added, no trouble to Religious persons here. Object. Answ. For giving the name of [Religious persons] to yourselves, its frequent, and of a [Godly party] as in a Certificate from two Divines of this Country, [To the trusties,] writ by Mr. M. his own hand, it is observed, that Hypocrites are great Mountebanks of their own virtue, thanking God that they be not as other are, but men of a better conversation, and more pure note, saying nothing but truth, and doing nothing but right: that as Augustine writes of Faustus the Manichee, Si hoc esset justum esse, justificare seipsum, If this were to be just, to justify themselves; assuredly this Generation of Vipers had long since flown up into heaven; but examine their actions, and you shall find that they travel with mischief, conceive sorrow, and bring forth ungodliness. You show yourselves to be the offal of the old Pharisee, who was his own Trumpeter and Crier, I am not as other men are, etc. Religion I honour, and accursed be that mouth that speaks against it. Virtue never dwelled at this sign, she is no Dinah that roves abroad to see and to be seen of the daughters of the Country; but rather an Elizabeth, that hides herself six months together breeding child, and that so famous a child as S. John Baplist was: neither did our Religion write upon her posts, My house is the house of prayer: never did any godly Christian say, Behold my holiness: it is no speech of a contrite heart, Stand farther from me, I am purer than thou; but, Depart from me (O Lord!) for I am a sinful man. Boys with nuts like the Indians with rattles own such pretty toys, and men many times are carried away with shows, with glosses, and professions. Did not Devout women resist S. Paul, so called, so in their own opinion, Acts 13.50. Did not the Devout Pharisees trust in their holiness, despise others, nay persecute Christ himself? Quid audiam verba, cùm videam contraria facta? Why doth Coniah break down my Cedar-work, (saith Almighty God, in Jeremy) and then paint it over with vermilion? so may I say, Why do the fair shows of worship, and the first Table, gilled over the monstrous breaches of the second? Dear Christians, though Thraso may, let not us boast; Nos nec pugnas narramus, nec cicatrices nostras, it is enough for us if we be found one day amongst them, in quorum ore non est inventus dolus, in whose mouth there was found no guile, that is, as S. Austin sweetly expounds it, which meekly confessed that they were sinners, and built their glory upon humility. Let me counsel you to spare this plea, and let some other speak for you, alienus laudet te, non os tuum, it would sound better in your neighbour's mouths: take heed to yourselves, I beseech you take heed, that you do not welcome Religion under a wrong notion; there is an Idol called Self, set up in every corner, and men fall down & worship it; this is England's great abomination, men thinking themselves something when they are nothing, mistaking the means of grace and holiness; for grace and holiness itself, formality and mere outsidenesse in Religion are those things which breed so many miscarriages amongst us. Here in effect thou hast bestiam Pharmacopolae that Julian the Pelagian upbraided S. Augustine with, the Beast that the Apothecary promised his Patient of wonderful virtue, which afore morning was come, had eaten up herself. Do you desire a description of true virtue? He tell you, Brevis & vera descriptio virtutis est ordo amoris, (saith S. Augustine) it is nothing else but the ordering of our love. Religion is the Jewel of the Ring, and consisteth of two parts; Faith, and Works: the latter demonstrates the former. You know S. James his rule, Show me thy faith by thy Works. Believe it, it is a notable hypocrisy to boast of Religion. Thus did the Pharisees, Joh. 8. The varnish of their own hypocrisy did delude them so, that they grew in love with their seeming virtues, and Narcissus-like, were enamoured of their own shadows. Every man (saith Luther) hath a Pope bred in him, an opinion of his own works; albeit there be in him no real virtue and true substance: as wickedness, so this devil of conceitedness is the ruin of thousands: a speckled Pharisee is all one to God, as a spotted Publican: he dislikes the hot fever and inflammation of hypocrisy, aswell as the cold palsy, and shaking-fits of impiety: there is a Generation of men that are so proud of their worth, and puffed up with vain conceit, that when the rod of God is shaken over the heads of a Nation, they make themselves the only men that are fit to stand in the gap: They blaze the honour of their Ministers preaching to be so full of life, that they, and only they know the marrow of the Scriptures: and as for their Prayers, they think them so effectual, as if Elias Spirit were redoubled on them, and every one of them a second Elisha. What others in charity may give, is not modest in you to assume to yourselves, Prop● io suo ore non sonat laus, Let others praise you, 2 Cor. 10.18. For not he that commendeth himself is approved, but whom the Lord commendeth, Prov. 27.2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Saint Paul was so modest, that he calleth himself the greatest sinner, and the least Saint. Saint Peter, a sinful man, Luke 5.8 The Centurion, one unworthy, Luke 7.9. S. Paul, a miserable man, Rom. 7.24. Yea, the best Saints have ever thought themselves the greatest sinners, and have condemned none more than themselves. Take advice from a poor man: the drop that sips in at the leak drowneth the ship, aswell as the waves overturn her. Many little sands gathered to a great heap, have swallowed great vessels. Continual drops of rain cause great floods: even so, those sins we esteem little, are heavy enough to sink us to hell. Non contemnenda quia parva, sed metuenda quia multa. Let us not despise our sins because they are little, but fear them because they are many, saith S. Augustine. Secondly, that a Christians chief Righteousness, is a righteousness without him. It is a bold saying of Reverend Luther's, Christiana sanctitas non est activa, In his Common places. sed passiva sanctitas: extra nos est justitia, non in nobis. A Christians righteousness is a Righteousness without us; it is in God, whereby we stand righteous before God. Hieron. Tom. 2.254. All our perfection consists in acknowledging our imperfection. All our Righteousness in forgiveness of sins, Aug. lib 19 cap. 17. rather than in perfection of virtue. I exclude not inherent Righteousness. We are Mundi & mundandi, Clean in part, August. lib. 9 Conf. cap. 13. and in part to be made clean. Vae etiam laud●bili vitae hominum, si remotâ misericordiâ discutias eam; Woe to the commendable life of man, if God set mercy aside in judging it. Were ye sensible of your own nothingness, and did but see your own nakedness, you would never so vainly boast of your acquired holiness, and trumpet forth yourselves to be Religious and a Godly party. Pont: in 10th of John 2. saith, No man ought in this life to justify, and commend himself: if he consider the time past, he hath cause to lament his sins; if the time present, to blush at his infirmities; if at the time to come, to fear lest he fall. Thirdly, a man may go fare in the ways of Religion, and yet for all that fall short of heaven; he may be Righteous in respect of others, and yet damnable in himself. Fourthly, the blossoms of profession will not serve, without the fruits of a holy practice, Gal. 5.25. If we live in the spirit, let us walk in the spirit, Jam. 2.20. Wilt thou know, O vain man! that faith without works is dead? Jam. 1.26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's Religion is but vain. Whiles you style yourselves Religious, you give a mighty wound unto Religion by your censoriousness, malice, persecution, and uncharitableness, no Characters of Religious persons. Would to God you would talk less, and do more of goodness. Where God bestoweth a greater portion of grace, he expects a greater proportion of holiness; Let your light shine before men, etc. Fiftly, that is the most dangerous vice that bears the countenance, and wears the cloak of virtue. As there is an unfeigned zeal of a false Religion, Gal. 1.14. so a counterfeit zeal of a true Religion. Beware ye be not of the number of those Solomon speaks of, Prov. 30.12. that make Religion a faction: for there are many in this City go under that name, that are unclean and filthy. It is seen by sad experience, that many poor souls are woefully deluded by a carnal opinion arising from their own conceit, and Satan's deceit. I conclude then, it is unhandsome to blaze your own goodness: you may justly suspect your own sincerity. Let your pious charitable deeds commend you. Hear the Apostle, 1 Cor. 3.18. Let no man deceive himself: If any man among you seemeth to bewise in this world, let him become a fool that he may be wise. But I much admire you excuse not Mr. Butlers marrying of two, whom I much honour; either you want a handsome excuse, or else think it not worthy the taking notice of. Did you not hear of it? was it not observed? what a gap doth this open to disorder and confusion? no regard to the nearest Relations. May not Tom the Tinker, Will the Cobbler, Harry the Carter plead the same liberty? Was it ever allowed by any Church or Nation, that private persons, not in office, might tie the knot of marriage? It is needless to relate how much I honour the Parents of the Gentlewoman for their modesty, piety, and fair Christian carriage. I am hearty sorry they should be so deluded, and the lowly pair who intended nothing but chaste embraces, so abused. I wonder you do not stand ashamed and confounded within yourself, when you consider what you have done, and how fare you have exceeded the bounds of Religion, Reason, and common civility. I have known the time (you may bless the liberty of this (for such as you reap benefit of it) that such an action would not have passed unpunished. I shall conclude this with an expression of Mr. Butlers to Mr. Crafton, That at that time he came to Lichfield there was no Ordination in London. I blush and admire at your frivolous excuses and groundless assertions: was there no Ordination in London from June 1651, at which time you were motioned to Lichfield till May following 1652. Had you been as careful to have been ordained, as you were covetous of means, you might not have wanted Ordination. The Committee for the Universities, and the trusties and Committee for plundered Ministers had your name given them as a Minister, and a Certificate to that purpose; for, they never settled any in any place but such of whom they received testimony that they were Ministers of the Gospel. I wonder by whose means and solicitations those Testimonies and Certificates were procured, who was guilty of these deliberate untruths; did the Minister subscribe ignorantly? the sin of misinformation was yours; if knowingly, than both equally guilty: how can you free yourself from aequivocation and juggling in this kind? Upon these Certificates you were assigned to a public Charge, and had the allowance of 150 li. per annum, preached, baptised, and married. Are these light and slight things? have you not cause to be humbled, and lay aside your vain and frivolous excuses; to cousin your brethren, to delude a Committee? Oh admirable policy! to abuse a City with pretence of what you were not, proudly to usurp the Ministerial Office, are of small account or reckoning with you; Winesse Sir R. D. Dr. H. Mr. Crof. and Hen. H. yet this is not all: it is a true observation, Vix bono peraguntur exitu, quae malo sunt inchoata principio. Things ill begun, are not commonly well ended. You have abundantly manifested this, not only by your Schism, which hath caused a wide breach in a peaceable City, though I used all possible means to prevent it; being truly sensible of those sad effects and consequences that ensue upon the division of Ministers, that nothing would content you but a distinct Charge contrary to the order of settlement which enjoined a joint charge of the City and Parishes thereunto belonging, had we continued as one, would have been a strong motive to have persuaded the City to follow our example; but you must needs row to the North, and leave me alone in the South. At your first coming to Stowe you owned the people as your flock; you had not been there above two months, but your friends sent to a member of the Council of State (doubtless not unknown to you) to bring you to that place and people you had before denied; you have now your longed expectation, though to my unspeakable trouble. And let the City judge whether I ever in the least troubled or disquieted you in your place. I shall pass by your scornful language to Mr. Cr. in which you discovered a great deal of pride and malice. I am constrained to add one thing, and were there nothing else, that bespeaks you most unworthy, that you had privately a hand in my bitter persecution, for the accomplishing of your slf-ends. You have not been good neither in gressu, or progressu, and therefore a miracle if good n egressu. All is well, so long as you far well and rule the roast; you took a politic course how to be assured to feed yourself, before you fed your flock; and to have maintenance, before you were a Minister: what a preposterous thing is this, neither lawful by Man's or GOD'S Laws, that such should have Church-means that were not Churchmen, or set apart to the Ministry? I read, that when the good Prophet wept upon Hazael, he asked, Why weepeth my Lord? He answered, Because I know the evil that thou wilt do to the Children of Israel. Their strong holds wilt thou set on fire, slay their young men with the sword, dash their Children against the stones, and rip up their Women with Child. He replied, What, is thy servant a dog, that I should do this great thing? What I observe is this, that he thought it impossible, that the Devil should ever work him to so horrid a mischief; yet by degrees, he was wrought to this self-incredited mischief, as impossible as at the first he judged it, at last he performed it. It is justly to be feared, now you are arrived to the pitch of your desires, you will involve the poor City in much confusion, and disorder; for, Schismatics are men of unquiet and turbulent spirits, and your actions bespeak you a proud, seditious, and selfended Man: and now forsooth you are got to be a Commissioner for ejecting of scandalous Ministers: it is a brave world, when vice rebuks' sin; hopes of a glorious Reformation. I appeal to any who have read the exposition of the Fathers, and others, upon that text of CHRIST, Mat. 7.15. whether your practice suits not with the character of those Wolves our Saviour speaks of. You that have made no conscience at the great sin of intrusion, will scarcely boggle at any. I have read a story (with it I conclude) out of Sir Richard Barkley, of a Reverend and Religious Archbp. of Mentz, who (being a long time depraved, and in fine deprived of his dignities and office by two corrupt Cardinals, his Judges, and a falshearted Advocate his familiar friend) out of the bitterness of his spirit, made his appeal from them unto the Lord of Heaven. God knoweth (unto whom all things are naked) that I am unjustly condemned; yet I will not appeal here from your sentence; for that I know ye shall soonr be believeed in your lying, than I am in speaking the truth; and therefore I receive this heavy censure for the rebellions of my youth, and other sins: nevertheless, I appeal from your judgement, to the Judge Eternal, and only wise, which is CHRIST JESUS, before whom I summon you. The Cardinals fell into a laughing, and said, That if he would go before, they would follow. It happened that within a year and half, the poor Bishop died; the Cardinals did not long survive; the one was slain, the other eat off his own hands and died mad. And lastly, the Judas of all (I mean his false friend placed in his room) was mortally hated of all men, for his sedition and cruelty, and afterwards came to an untimely end. Such as take delight in persecution, especially of Ministers, hale judgements one their own heads; which I pray God divert. I beseech you consider, sin is habituated by custom, and hardened by impenitency; if you cannot stay yourself from going in sin, stay yourself from going on; if you will break out, timely break off by repentance. Let God be glorified in an humble acknowledgement. It is the voice of a friend, Aut praevenire errori, aut revocare errantem; Either to prevent a man before he erreth, or to recall him erring. When men's wits, and the Devils to help, have found out the fairest pretexts for sin, God's justice strikes off all, and leaves sin naked and punishable. Many pretences have been found out for many sins, besides distinctions, mitigations, qualifications, extenuations, colours, questions, necessities, inconveniences, tolerations, ignorances', etc. But when man hath done, God beginneth; one argument of Gods now, is stronger than all ours. Thou shalt not do this. Consider the examples of Vzzah, and Vzziah; for Vzzah, God had charged that none but the consecrated Priests should touch the Ark. Vzzah seeing the Oxen shake the Ark, put forth his hand to stay it up. Was this a sin, to stay the Ark of God from falling? Yes, God proveth it, he layeth him dead by the Ark side. For Vzziah, God had charged, Numb. 18. That none should invade the Priests Office. The stranger that cometh nigh, shall be put to death. Vzziah will come to the Altar with a Censor in his hand to offer Incense. Why, is this an offence to offer to the Lord? Yes. God maketh it manifest, Vzziah is a Leper to his dying day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synes. Hym. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I crave thy pardon Lord for what's amiss, And in thy word unseemly handled is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The One in Three I laud, and do adore, The Three in One acknowledge, and no more. The persecuted MINISTER, In defence of the MINISTRY, The great Ordinance of JESUS CHRIST. Setting forth, 1. The continuance of it. 2. What is required to the constituting of Gospel-Ministers. 3. The excellency and dignity of their calling. 4. What respect they ought to be of amongst Christians. 5. That the contempt of them is a great and grievous sin. All which are plainly and methodically handled. THE SECOND PART. By WILLIAM LANGLEY, late of S. mary's in the City of Lichfield, Minister. utinam ex eorum sim numero, qui pro veritate decertant, & in hominum offensionem incurrunt, Greg. Naz. orat. 21. Greg. Mag. in Ezek. Nihil ad defendendum honestate tutius. Nihil ad dicendum veritate facilius. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Luke 10.16. The weapons of our warfare are not carnal, but mighty through God, 2 Cor 10.4. Who so despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded, Prov. 13.13. To the Right Worshipful, truly Noble, and Virtuous, Sir GEORGE BOOTH Knight and Baront, Grace and Peace be multiplied. I Presumed (Right Worshipful) to dedicate the former part to a Kinsman of your Worships, and a highly Honoured friend of mine; this pleads your Worship's Patronage against the oppugners of CHRIST'S great Ordinance (THE MINISTRY:) Never did any that was in this Sacred Function (if of any merit) depart ashamed and discontented from your face: whereas by others they are wondered at, ut pueri Junonis avem, made a spectacle unto the world, Angels, and men; and are the filth and offscouring of all things: these scorners of so sacred an Office make a low step to their own damnation; for, indignities done to the Ministers of the Gospel shall not sleep in the dust, but stand up in judgement. If policy were my aim, some Bramble should be my Patron, under whose shadow I might (for the present) have shelter and protection, perhaps honour and advancement; but plain dealing is a jewel of great price, and of that worth and excellency, that (with it) I had rather embrace a mean condition, than all the world with indirect dealing and dishonesty. I have made choice of your Worship, whose Name, like a precious ointment hath sent forth a fragrant smell. To omit the ingenuity of your mind, generosity of spirit, mild temper, and sweet disposition, with many other shining virtues; I will only mention your piety in the worship of God, and pity to all his poor distressed Members. There are (I find) four degrees of Honour; natural by Birth, external by Riches, internal by Virtue, and supernatural by Grace: though God hath blest you with all, yet all must crouch to the last, and kiss the Sceptre of the Christian Noble; for what is to draw our pedigree from Noah's flood? may we not descend as well from cursed Cham, as blessed Sem? and therefore the best derivation is from Heaven. Tota licèt veters exornent undique terrae Atria, Juven. lib. 3, Sat. 2. nobilitas sola est atque unica, virtus. This moved Ambrose to tell Auxentius, Quid Honorificentius quàm ut Imperator Ecclesiae Filius dicatur? What Honour can be greater than that the Emperor should be called the Son of the Church? Let me add, poor Man the son of God; yet this honour have all his. Theophilus was Noble, because Theophilus a lover of God. As this is your highest privilege, let me entreat you to esteem it your highest honour, that so when all things cease and be not, you may not cease to be immortal, inestimable. Bonum est suum esse, (saith Seneca) It is a Royal thing to be a man's own; but much more to be guided by the Law of CHRIST. I grieve to see that our Age yields so few joseph's of Arimathea to step forth to their pilate's and speak for the honour of Jesus; so few esther's that adventure their lives for the safeguard of the People, upon her resolved terms, If I perish, I perish; so few Paul's that vindicate the glory of our Israel, THE MINISTRY: though the great red Dragon hath drawn away a great part of the stars of our firmament, yet (God be praised) some continue in their orbs to give light to this crooked Generation, which is to your Worship, and many more, the joy and rejoicing of your heart. There are, I know, too many full of subtlety that seek their overthrow, and study their final fall, but An curate oves oviumque magistros? Let your zeal for Truth against every opposite Error remain constant to the provoking of others, and let them say of your Worship. Ad similitudinem vivimus. What I have done in this Treatise is for public benefit, and the discharge of my duty, knowing, That Inutilis & mortuus aequiparantur in lege, An unprofitable, and a dead man, the law holds both alike. Gratitude (I find) hath made it a custom with us, even anciently practised by sundry Heathens, that where Greatness and Goodness have nourished the life and sap of Learning, there by a due retaliation, Learning should honour and etrnize your Memories to all future Ages. You have opened to me the Fountain of your good opinion, which gives encouragement to Dedicate these my Labours to your Worship. Here you are only Patron, though by your natural gifts and observations you might be the Author of a better piece. I doubt not of acceptance, because I have received so many testimonies of respect, and have no other means to express my grateful remembrance of your favours, than to Dedicate this Poor PAPER to the Memory of your lasting Name. In magnis voluisse sat est, In matters of importance the will is to be acceppted. Praying the Lord to bless your Worship, Noble Lady, and sweet Children, with all increase of heavenly joys, and earthly happiness, I remain, From my study at Lichfield, June 12. 1655. Your Worships in all Love, Service, and Thankfulness, WILL: LANGLEY. To the Candid and Ingenious Reader. AS worldly policy finds out means to procure and continue honour and preferment, so Christian policy to preserve a good conscience, to stand to for the Lord and his word, and take Moses, John, and Elias parts, before Machiavelli and all his wicked crow. The wisdom of God, only wise, hath spoken it, That such as wear soft Raiment are in King's Courts: It is an ancient Apophthegm, Exeat Aulâ qui vult esse pius: but never more verified than now adays. There are two things (God bearing witness with my conscience) that I grieve unspeakably for. First, to see that there is no Religion amongst men, for the most part, but what is tainted with a spice of Faction. Secondly, that the faithful Ministers of the Gospel are so much slighted and persecuted, and looked upon as a sort of abject and contemptible men. The consideration of which, drew from me this second part, which treats 1. Of the continuance of the Ministry till the end of the World. 2. What is required to the constituting of Gospel-Ministers. 3. The excellency and dignity of their calling. 4. What respect they ought to be of amongst Christians. 5. That the contempt of them is a great and grievous sin. As in my first Part (amongst other things) I have not been slack to resist all violent Intruders, (for sacred Functions ordained by God must not be profaned by violent Usurpations) so I thought it my duty to put a further hand (God knows my willingness, though ability be small) to the keeping up of the fabric of this holy Function, the holy Order and Ordinance of CHRIST, by which the seduced come to be regained out of the hands of deceitful workmen, the Ignorant instructed, the Poor comforted, and the Good confirmed. It is the duty of painful Shepherds not only to feed the Sheep, but find out the footsteps of the Wolf: and as the Apostle exhorts, to take heed to themselves and all the flock whereof the Holy Ghost hath made them overseers, Acts 20.28. Shall the enemies of God and his people seek the subversion of the Church under colour of the conversion of the Land? and shall not we who are in God's stead, resist with heart and hand these monsters in nature? yes doubtless. We know who said, Lata porta, but adversarii multi, 1 Cor. 16.9. an effectual door is opened, but there are many adversaries; and concerning this way, we know that it is every where spoke against. God grant our silence be not a sin, Veritatem celare est Aurum sepelire, to conceal truth is to bury gold, Aug: Conf: lib. 12. When Luther began the great work of Reformation, Albertus Crancius a Bishop, (a man friend enough to Luther, but hopeless of success in that business) said these words unto him, Frater, frater, abi in cellam tuam, & ibi dic, Miserere mei Deus, Brother, brother, go into thy Cell, and do no more, but sigh, and say, Lord have mercy on me. Many now adays (in this our Age) are too fearful and cowardly, such is the distractedness of the time, that men labour to be Neuters, and study more to be indifferently disposed to either side, than to be religious at all; such a time doth Erasmus mention in praefat: in tom: 2. Hieron: Quando ingeniosa res fuit esse Christianum, where it was a point of policy and will to be a Christian. Though God will maugre the malice of all opposition, maintain order in his Church, and keep fast the stars in his right hand, Revel. 1.16. that none can pluck them thence; yet we are not situ & otio torpescere, but to build the wall, and hold the spiritual sword in our hands as long as breath lasts. Let us follow the old ways; for, I am of S. Chrysostom's mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, New ways are no ways. As I cannot free myself from error, it being the privilege of mortality; so not from censures incident to corrupt nature: for, I find there is not any truth so firmly grounded, and warily delivered, upon which calumny will not st●ck and fasten slanderous imputations: never was any Messenger of God's truth so happily innocent as to maintain himself free from the scourge of tongues. What is here willingly offered, will (I hope) by most be as courteously entertained; it is not possible it should find welcome by all, nor look I for it. The Jews have a Proverb, comede dectylos, & projice foràs duritiem, Eat the date, and cast away the stone; take that which is good, and for pardonable errors, pass them by. If God's glory be any whit advanced, and the Reader benefited, I have my desire; remembering that old rule, Modus orationis auditor est, either speak profitably, or say nothing. May the great God purge his floor, maintain Religion in purity, restore Joy to a distressed Land, make our Nazarites whiter than snow, our Ministers purer than the Saphires, build up the Waste places, and settle Truth and Peace upon a Lasting foundation, is the Prayer of From my study at Lichfield, July 12. 1655. The meanest and unworthiest Servant of Christ, W. LANGLEY. To M. and his Mates. IT is storied of Publius Clodius (lest Cicero should unjustly tax him of sacrilege) that he stepped in, and first told the Senate, That Cicero had profaned all Religion in his house. Thus he that hath the most corrupt Lungs, soon complains of the unsavoury breath of others. I invite not such, nor you Mr. M. and your company to my banquet; for, I know you are apt to fashion strange Interpretations of what was never meant, than like civil guests, to cut fairly and respctively: you stick not to say any thing that is false, and misapply any thing that is true. Nacrissus-like, you are enamoured of your own beauty, and judge yourselves the fairest and refinedst stuff: you must be owned (forsooth) as the GODLY PARTY: Oh! it is an injury not to give you that title you give yourselves forth to be, The Temple of the Lord, Th' Temple of the Lord: and if reproved, presently cry, We are Abraham's children: of all men you are the hardest to be cured; for, why should Physic be administered to those that are perfectly sound? I must take the liberty to tell you, That you forget to build up the Cedar-work of piety, and learn only to paint over with Vermilion: to borrow the words of a worthy Divine, Men think you Saints, you think yourselves Angels, Flatterers make you Gods, and GOD knows you are Devils; and will smite such painted walls, and rotten gilded posts. It is not amiss to give some Characters of you, that you may be known and avoided. 1. The best things published, with the best intent, scape not the lash of your censure: he that doth not dance after your pipe shall be sure to be scoured, and scourged. 2. Malice and Envy are seated in your looks, and you let slip no advantage that may accomplish your own ends, though to the ruin of your neighbours. 3. You are tender of no man's Reputation, (if be cross your humours) his name, fame, and credit shall be shipwrackt, and all the scandals and contumelies that can be imagined shall be laid to his charge to render him vile and odious. 4. Before you want matter for persecution, bare information shall serve your turn: contrary to the Law of God or man. 5. You are known by your lofty looks, envenomed tongues, cruel hands, surly salutations, and imperious commands. 6. Perfoetorem oris, By your stinking breath, which proceeds either from some hot distemper of your mouth, rotten humours in the stomach, or ulceration of the lungs. If Mr. M. and his crew find fault with my tartness, let them know, half is not told: Emendate vitam, ego emendabo verba, Mend your ways, and I will mend my words. Cessate perversè agere, Cease from doing evil, and I will cease to reprove and rebuke: I pray God give you sober judgements, peaceable spirits, devotion with profession, Zeal without envy, love without partiality, and Religion with Gospel. charity; for, were you guided by this (as they that will be Judges of other men's actions ought to be) you would forbear to censure or condemn; but if my prayers prove ineffectual, and that your flinty hearts cannot be broken; know, that your sharp frosts, and nipping blasts shall not mar the beauty, or enervate the virtue of my flourishing tree, which (God assisting) shall stand unshaken in your greatest storms. My Saviour came once with Pax vobis, Peace be unto you: at another time with Vae vobis! Woe be unto you! The searching wine of Reprehension, to eat out the dead flesh, is for you more necessary, than the oil of Consolation. Woe unto them that prophesy to such as you are smooth things, and deceits, Isa. 30.10, 11. Yet if any be so bold as to bring sour grapes, and the sharp wine of reproofs, and you once come to be fretted with the just Reprehension of your Hypocrisy, then farewell Pastor, expect expulsion from thy poor Vineyard, thou shalt find these fiery Serpents, (wheresoever thou goest) with their venomous and burning stings, wounding thy person, doctrine, name, fame, and whatsoever is dearest to thee. I conclude you men of ill tempered constitutions, all earth in your hearts, all water in your stomaches, all air in your brains, and all fire in your tongues; your hearts heavy, your stomaches surfeited and watery, your brains light and aery, your tongues flaming, and fiery, you never are at rest, but like the troubled Sea, cast up mire and dirt. Lord deliver me from unreasonable men, for all men have not Faith. Farewell. The persecuted MINISTER, In defence of the MINISTRY, The great Ordinance of JESUS CHRIST. THE SECOND PART. HAving begun a Discourse of several things touching the Ministry, as in the First Part of this Book, the heads of which are laid down in the Title Page, I intent (by God's assistance) to treat, 1. Of the continuance of the Ministry. 2. What is required to the constituting of Gospel-Ministers. 3. The excellency and dignity of their calling. 4. What respect they ought to be of amongst Christians. 5. That the contempt of them is a great and grievous sin. CHAP. I. Ephes. 4.13. Of the continuance of the Ministry till the end of the world, and that as long as there is a Church, there will be Pastors and Teachers. FOr the continuance of the Ministerial Office, it is not temporary but lasting, and must remain unto the end of the world, Ephes. 4.13. [until we all come to the unity of the faith, and of etc.] This Unity, in the Text, hath a double relation: 1. To Faith. 2. To Knowledge. And the object of both is Christ. Faith is taken passively, Adam's, The Saints meeting. or actively; either for that whereby a man believeth, or for that which a man believeth; either for the instrument that apprehendeth, or for the object that is apprehended. Now if we take it for the form, there is an Unity of Faith, Ratione objecti, non ratione subjecti, One in respect of the object on which it rests; not one, in respect of the subject in which it remaineth; every man hath his proper faith, and every faith hath Christ for its object: he that seethe, must see with his own eyes; he that feeleth, must feel with his own hands; he that entereth into the mansion of glory, must have oil ready in his own lamp; the just shall live by his own faith, and we shall all meet in the unity of one holy Catholic faith. Now if we take it in the other sense for Christ, in whom we have believed, we shall meet undoubtedly in the unity of those joys and comforts which we have long expected; and all Believers since the Creation till the world's Dissolution shall meet in the unity of faith. Secondly, there shall be Unity of Knowledge at the last day, though the manner of knowing ceaseth, yet the matter remaineth; all our knowledge in this life is through the spectacles of faith, in the glass of the Scriptures; we see in part, we know imperfectly, we behold Christ through the lattesse, Cant. 2.9. darkly through a glass, 1 Cor. 13.12. but in heaven we shall know him face to face; we shall live by sight, not by faith: faith and hope shall vanish, there shall be only fruition in heaven; and in this we shall all meet, 1 Joh. 3.2. To a perfect man; full perfection is reserved for heaven, when our reunited bodies and souls shall possess perfect glory, and reign with our Saviour for ever. We are said here to be one body whose head is Christ, 1 Cor. 12.27. but there, one perfect man; and in truth the expression is very pathetical, for the Saints in glory cannot be called a body, for a body receives augmentation, increase, and growth; so this mystical body increaseth with the increase of God, Col. 2.19. Now in heaven there is no augmentation, increase, and growth, therefore are the Saints compared to a perfect man. To the measure of the Stature; not that all in heaven shall be of that age wherein Christ died, only it denotes that there shall be nothing wanting to make our glory perfect; here we shoot out some few boughs, bring forth some little fruit, we grow as fast as we can, adding to faith, virtue; to virtue, knowledge; but there we shall have a full measure of sanctity, of comfort, of bliss, of glory, of the fullness of Christ. Christ's fullness is to be considered personally, or mystically; personally in himself, and so he is not only perfect, but perfection, Col. 1.19. in him dwelleth not only a sufficient fullness, but all the fullness; not of any created nature, but of the Godhead; not fantastically, but bodily. 2. It is to be considered mystically, or in relation to his Church, who shall be gathered together to the head, and partake of the fullness of Christ. The words thus explained, there ariseth from hence this truth: That the office and function of the Ministry is not temporary, Obs. but perpetual, that is, must remain till the Saints be perfected in glory, it must continue till we all meet, etc. God was the first Teacher and Doctor of the world, as he was in himself, so in his teaching wonderful; in process of time this Divine wisdom thought it necessary to use outward instruments, and to teach the sons of men, by Men; yet through various dispensations, Hebr. 1.1. God can give spiritual life without the ordinary means; he can maintain a natural life without bread, he can give wisdom without a Teacher, nothing to him is impossible, but what is to us natural, sin, and defects: though God can do all things by his absolute power, yet it is his will to ordain his Word as the ordinary means of salvation, to give men knowledge by instruction, and save by teaching. Thus Cornelius was taught by Peter, Lydia by Paul, Paul by Ananias, the Eunuch by Philip, Every Soul that is wise in the Doctrine of Salvation by Apostles, Prophets, Evangelifts, Pastors, and Feachers appointed for the gathering together of the Saints for the work, etc. When the Lord intended a blessing to his people, he made them this promise, I will give you Pastors according to my heaert, that shall feed you with knowledge and understanding. Now the Lord hath not at any time ceased, and left off, but from the infancy of the world to this present hour hath continued the Ministry to his Church; Christ gives his Apostles a Commission, Mat. 28.19. Go teach all Nations; and concludes with a promise, verse 20. Lo I am with you always, etc. God will send shepherds till every lost sheep be brought to his fold; the Minister's voice shall sound, till the Archangels voice be heard. Art. 23. Pro. 4. This is the Doctrine of the Church of England. And the late Assembly of Divines hath this expression, Unto the Catholic visible Church, chap. 25.3. Christ hath given the Ministers, Oracles and Ordinances of God, for the gathering and perfecting of the Saints in this life to the end of the world. You read the Ministration of the Law had an end, but the Ministration of the Gospel hath no end, till the world end; God hath made us, saith the Apostle, able Ministers of the New Testament, not of the Letter, but of the spirit; the letter killeth, but the spirit giveth life, 2 Cor. 3.6. The proper office of the Law is to terrify, to condemn; but the power of the Gospel is to convert, to save. Moses glory is done away, the type is vanished; but Christ's glory remains, and abides for ever: after the first Testament, there did follow a second; but after the second, there shall succeed none: the Gospel in the Revelations, Rev. 14.6. is called, the everlasting Gospel. The Ministry of the Gospel (saith Zanchy) begun with Christ, and shall end with the world; but the power of it is everlasting, A condito orbe usque in omnem aeternitatem duratura, for it is the power of God unto salvation unto every one that believeth: not only is it called so in regard of the power of it; but that everlasting life is the subject of it: it holds forth eternal life, and is the common ordinary means of bringing us thither; as the blood of Christ must be for the saving of sinners to the end of the world, so his Gospel must be preached that the people may be taught how this blood must be applied. As long as there is a Church upon earth which will be to the end of the world, Mat. 16.18. Thou art Peter, and upon etc. God can assoon forget himself, as his promise; cease to be God, as cease to be faithful: As long, I say, as there is a Church on Earth, so long must there be Teachers in and for the edifying of the Church, 1 Cor. 12 28. and so here he hath given some Apostles, some Prophets etc. Experience telleth us, there are Wolves as full of craft as cruelty, who desiring to devour their flock, endeavour the removal of the Shepherds, but Pan curate oves oviúmque magistros. Our great Shepherd preserveth his sheep and shepherds. He that hath given the Ministry to his Church, will (maugre the malice of all opposition) maintain that order in it, and keep fast those stars in his right hand, Revel. 1.16. that none can pluck them thence; it is true, the great red Dragon with his tail, Rev. 12. hath drawn away a great part of the stars of our heaven, and cast them to the earth; yet still some abide in their orbs to give light to this crooked Generation; and let us pray the Father of Lights to continue them, and to fix more and more burning and shining lights in our firmament, and suffer no longer wand'ring stars, Judas 13. and ignes fatuos to mislead his people into bogs and precipices. What hath been spoken may serve First, to refute the error of such, as say and affirm, That there is no Ministry, the Apostles are dead, their calling ceased with them: of this opinion is Episcopius, Ostorodius, and others. Some affirm, that the Ministers calling is only for order's sake, but a thing not necessary by Divine institution. Some cry it down as useless and needless, and condemn the Ministry of the Word, and Sacraments, as poor, low, empty, and naked things. Secondly, from hence we may take notice of God's great love to his Church, from time to time, raising up Prophets, Evangelists, Pastors, and Teachers, whereby Satan's dominion is weakened, Christ's kingdom advanced, being the means of daily intercourse betwixt God and man; speaking unto them as a man to his friend, and beseeching them by us (through Christ) to be reconciled to him; it is a very sad and uncomfortable thing when the Lord depriveth a Nation of this blessing: when the Lord meant happiness to his people, he made them this promise, I will give you Pastors according to my heart, which sha' feed you with knowledge and understanding; but to deprive you of this, is a token, that ruin and destruction is at hand, unthankful are that people that will not acknowledge the wonderful blessing of God in the Ministry: the want of this, doubtless, is one of the greatest judgements that can befall a people So the Lord threatneth Amos 8.11. to be debarred of the glad tidings of salvation, and not hear the sound of the Gospel, but wander in darkness, and ignorance, must needs be a heart-breaking and heart-tormenting sorrow: The Lord out of his love giveth Ministers to his Church, and they are for their works sake to be beloved, and prayed for; for if the Lord should totally eclipse these Lights, it would be the darkest, and dismallest day that ever your eyes beheld. Divines have several opinions upon that place of the Psalmist, Psal 45 9 Upon thy right hand did stand the Queen in gold of Ophir; so the Original: but in the other Translation of the Psal: it is read, In a vesture of gold wrought about etc. To clear this exposition from novelty, you must know, 1. That the Septuagint reads it so, whose translation is used by Christ and his Apostles. Secondly, the Ancient Fathers for the most part interpret the words so. Thirdly, the clause [wrought about with divers colours] is nothing else but a periphrasis of the Hebrew, Cethem. Fourthly, David seems so to expand himself, verse 14. speaking of this Queen, She shall be brought unto the King in garment of needlework; that is, of various and divers colours. Thus much for the clearing of the words. The matter of the Church's apparel is gold; her trimming [embroidered with divers colours] is the righteousness of Christ; the hand that putteth this on is faith; the clasps that tie this close together, are the Sacraments: But there are other Expositions upon the words, [Divers colours,] which is not amiss to insert; some understand, divers virtues, according to that of Saint Paul, Col. 3.12. Put on tender mercies etc. Some by this understand the divers kinds of precepts in the Scriptures: Some moral, others natural; some theorical, others practical; some legal, others Evangelicall. Some by [Divers colours,] understand Contemplation and Action. Some understand this of those graces and gifts of the Spirit, mentioned, 1 Cor. 12. Others of those degrees and orders in the Church, Some Apostles, some Prophets, etc. These are the embroideries of the Church; with these the Lord doth cloth her, and make her happy; without which, she is poor and naked. Oh! where is your, and the Nations thankfulness? what could God Almighty have done more, that he hath not done, sending Labourers into his Vineyard? some ploughing up the fallow ground, others binding the , leaving no means unattempted to make us happy; yet have we not manifested our thankfulness to the Father of Lights, for giving us such Lights Nay, rather do not many contemn and despise, revile, and rail against them, and look upon them as the every scum and off scouring of the earth? They, whose lips God hath seasoned, and sealed to preserve knowledge, are held contemptible; and their feet foul, that bring the fairest message: the Prophet's labour to cure Jerusalem, but Jerusalem labours to kill her Prophets, a strange requital! Many kill us whom we would cure (though not in our natural) yet in our civil life, our reputation; though we feel not actual murtherings, we are sensible of cruel murmur. Ishmaels' tongue made him a persecutor, aswell as Esau's hand. I tremble to consider to what malice and envy this holy calling is exposed, as S. Paul saith, We are made a gazingstock to the world, to men, and Angels, 1 Cor. 4.9. Athanasius was nicknamed Satanasius, Cyprian called Caprian, Paul accounted mad, CHRIST reputed a Conjurer, casting out Devils through Reelzebub the chief of Devils. In our own cause we are to be silent, in God's cause zealous; for private injuries we are to pass them by with a Father forgive them: but when the cause of the Gospel suffers, and is wounded in the reproach of the Ministry, we are not to be silent. Christ when he was reviled, reviled not again, when he was persecuted, 1 Pet. 2.23. etc. but when accused of blasphemy, Luke 11.15. he answers, he makes apology for himself, and confutes his adversaries by several arguments, verse 17. and so on. But more of this in its proper place. Thirdly, if God give his Church this privilege of the Ministry, they may expect a privilege of God, that is, protection; Hath his wisdom sent them? and shall not his power protect them? I send you forth in the midst of wolves; 'tis true: but the same Christ saith, I am with you always, etc. The Prophet Ezekiel is sent to a rebellious Nation, impudent Children, stiffnecked, Ezek 2.3, 4. but observe what followeth, verses 5, 6. and they, whether they will hear, etc. We must fight with Beasts, as did S. Paul, 1 Cor. 15 32. with ravening Wolves, with Devils under the name of Saints. With unreasonable men, 2 Thes. 3.2. Yet we are to comfort ourselves, that he that sent us, will protect us, and being his Ambassadors, he will requite our injuries, and look upon them as done to himself; For he that despiseth you, etc. The disgraces done to them, the Lord accounteth them done to himself, Exod. 16.8. What are we?— your murmur are not against us, but against the Lord. The disgraces of God's Prophets and Ministers are always rewarded with God's judgements. Pashur smites, and stocks Jeremy, Jer. 20 2. but God changeth his name, Pashur into Magor, that is, Authority into fear. Jeroboam stretcheth his hand against the Prophet, but his hand presently dries up, and he cannot pull it in again, 1 Kings 13.4. The boys of Bethel that scoffed Elisha were rend in pieces with Bears, 2 Kin. 2. The mocking of his Messengers doth hale down on their own heads the wrath, even the remediless wrath of the Lord, 2 Chron. 36.16. However others disrespect them, do thou value them as the Ambassadors of God, and esteem their feet beautiful that bring the glad tidings of peace etc. CHAP. II. Rom. 10.15. What is required to the constituting of Gospel-Ministers, viz: three things: 1 Abilities. 2. A holy life. 3. Mission, or sending. With some Objections briefly propounded, and answered. THe Apostle, in the 13 verse, lays down a position, Whosoever shall call on the etc. and descends by certain steps and degrees: 1. How shall they call on him in whom they have not believed?] Faith must go before Invocation, the Object must be known before it be desired. 2. How shall they believe in him of whom they have not heard?] It implies an impossibility to believe on one we never heard of. And 3. How shall they hear without a Preacher?] This is the ordinary means that God hath appointed; showing the necessity of the Ministerial Office. And 4. How shall they preach, except they be sent?] Implying, that without mission or sending there can be no preaching. 5. How can they preach except they be sent?] So that mission or sending is necessary to the making up of a true Minister of the Gospel. But before I press this, let us consider that in true Gospel-Ministers, three things are requisite: First, Ministerial abilities, that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men apt and fit to teach, 2 Tim. 3.2. nursed up in sacred studies, 2 Tim. 3.15. and not to be admitted, as chrysostom saith, Antequam fidei suae & vitae dederint documenta, Before they have given proof of their faith and life. Sisacerdos est, sciat legem Domini; Hier. in Haggai. si ignorat, ipse se arguit non esse sacerdotem Domini. This ability S. Paul calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly dividing the word of truth, 2 Tim. 2.15. The Word of God is Panis vitae, the bread of Life, and while it is in the whole loaf, is not so helpful as when by a good and skilful hand cut in pieces. Spice unbroken is sweet, but pounded in a Mortar is fare sweeter. Many men loath Manna, because it is slovenly handled: And good Liquor is spoilt, being in a fusty vessel; S. Paul in that excellent Epistle to Timothy, which Hierome calleth Speculum Sacerdotii, sets down directions for a Pastor; one of which is apt to teach: The ground of all our Preaching must be taken out of God's book, Scriptum est, it is written: So August: Audi, dicit Dominus, non dicit Donatus aut Rogatus, aut Vincentius, aut Hilarius, aut August. sed dicit Dominus; It is not what this, or that Man saith, but what the Lord saith. We are sent to preach on his Preach, to paraphrase his Lectures, and to discover that to you which he dictated to us; and in truth, all our Sermons are nothing else, but rehearsals of that old Spittle Sermon, (as it were) preached by God himself to decayed Adam and Eva, Boys, The second Sunday in Lent. Gen. 3.15. For first, all that is said by Christ and his blessed Apostles in the New Testament, is summarily nothing else, but a repetition and explanation of that one prophecy, Semen mulieris conteret caput Serpentis. Yet we are not to use no other Books but the Bible, no other Commentary but the Creed; but to read Treatises of Divinity, and the best Expositions of the Scriptures for the better understanding of this one Book, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Book, and must be read. S. Paul binds Timothy to it, 1 Tim. 4.13. S. Peter shows it to be the practice of the Prophets, 1 Pet. 1.10. Jeremy read the Psalms, Jer. 10. Psel. 79.6. Daniel perused Jeremy. Dan. 9.2. S. Peter looked into S. Paul's Epistles, 2 Pet. 3.16. Nor must we despise Learning and outward helps so long as like an obedient Hagar they serve Sarah with necessary help: the Book of God must be the highest in our esteem, yet not to make others of contempt: it is no small Learning to illustrate obscurities, to clear the subtleties of the School, to confute Errors, and the like. S. Paul had his Books and Farchments, 2 Tim. 4.13. not to write in, but look on; if Calv●n may be credited. Aristippus being demanded of one, how much better his Son should be for Learning? answered, He should have this benefit, that there might not one stone sit upon another. And to this alluded Tully, making the same distinction betwixt a Learned man and an ignorant, as betwixt an ordinary Man and a Beast. (ertainly Learning is of great and unvaluable estimate, and bringeth to the enjoyers thereof many unspeakable and unsensible helps and furtherances, which as it was well spoken of the benefits of health, Carendo potius, quam fruendo distinguuntur, their use is best discerned by their want. Learning is like to fire and water, which are most necessary for the daily behoof of man's life, being moderately and discreetly used; otherwise Experience teacheth the simplest, that if they be applied to hurtful purposes there are not any more dangerous and hurtful Elements: which gave occasion to Luther to say, Nunquaus periclitatur religio nisi inter Reverendissimos, Religion never comes into greater danger than amongst the right Reverend. The Canonists have a rule, Omne malum à Sacerdotibus, No evil that comes not from the Priests. Learning (I say) is requisite, I mean not the Cobwebs of Learning, which have more wit than art, more art than use; nor the distorted and idle Glosses of the Canonists, which burdens a man's memory, but bettereth not his intellect; but the Learning that is helpful for the understanding of the deep and profound things of God. Theologia Scholastica multis modis Sophistica, School Divinity is little better than mere Sophistry. Plus argutiarum quàm doctrinae, plus doctrinae quàm usus, It hath more quickness than soundness, more sauce than meat, more difficulty than doctrne, more doctrine than use. Here I might take some time to decipher to you the misery of this Age of ours. First, you have many septics, mere Questionists, who entangle themselves in Genealogies, and matters impertinent: preach Riddles and Paradoxes, which the people admire, but not apprehend, and make this frivolous use of all, This was a deep Sermon. But we must speak apta, non alta, non modo scripta, Demosth. sed etiam sculpta, matters of weight, not notions, etc. Secondly, some cannot do their Message aright, for they run before they be sent, not having eaten the little Book that Saint John and Ezekiel were commanded to eat, Revel. 10. Ezek. 3. They given counsel before they receive it of the Lord, they preach without any meditation, only turn the cock, and let the water run. Extemporal preaching is such a levity as works a light conceit of preaching; it should not come from a light imagination, but a serious meditation of the heart in grounded knowledge, Bernard's faithful Shepherd, p. 12. Fishers of men should be, as the Apostles (when they were fishers) who were not always casting in their nets, but sometimes mending them. So if these men be always feeding others by their preaching, and never feeding themselves by reading and meditation, they will prove but dry nurses in a while, and unfit to give the sincere milk of the Word. I leave these cyphers, which are nothing of themselves, only seem to raise the figure to a higher number. Thirdly, some dare not do their message aright; they gilled ragged walls and rotten posts, daub with untempered mortar, and sow pillows under the elbows of sinners, saying, Peace, peace, where there is no peace, speaking smooth things and prophesying deceits, Esa. 30 10, 11 verses. So did some to Micaiah, all the Prophets, which are four hundred, speak good to the King, Let thy word I pray thee, be like the word of one of them, and speak that which is good, 1 King. 22.13. All their doctrine is Placentia; and thus by their flattery they puff men up with an opinion that they are more than indeed they are. I leave these to answer for their cowardice, when they appear before the Lion of the tribe of Judah. Fourthly, some will not; they are like Issachar, who was a strong Ass, couching down under two burdens, and saying, Rest is good. Such an one was Alexander the sixth, who was more fit to keep the Castle of Saint Angelo against Charles the eighth King of France, than to lead the flock of God against the invasions of Satan. Christ will not take Peter's love to be sincere, unless he feed his Lambs: he will not have the sheep of his fold to wander in a wilderness without a guide. Fiftly, some though they discharge their duty, and preach zeal, and knowledge, yet it is to no purpose; they give good Oracles out of Moses Chair, they say, but do not; their practice overthrows all, which makes the people think of some great mystery of Atheism never yet imparted to them. S. John Baprist should be their pattern, who was a shining and burning Light, shining with knowledge, and burning with zeal. Sixtly, some minister medicines not to ease a burdened heart, but to put lightness into the brains, scarring Religion out of her wits. Seventhly, some minister in this place, in that place, in every place, in no place, imitating the Apostles (they say) ringing the changes of opinions, and run a Serpentine course, abjuring now, what yesterday they embraced and warranted, winding from error to error, as Dolphins in the water; turning like Fans on the housetop with every new blast of Doctrine; Reeds shaken with every Gust (contrary to the testimony of S. John Baptist) these are madding Physicians. But what necessity is there of Learning? Object. it was not so with the Apostles, Christ did not choose the disputants of the world, whose wit was great; nor the Pharisees, whose credit was great; nor the Priests, whose authority was great: but he called ignorant poor Fishers, of little worth, and less Learning. First, Christ's extraordinary call is no rule to us: Answ. 1 he chose some notorious sinners for his Apostles, that so his grace might be manifested in their persons, aswell as preaching; he chose them not to be precedents to us, but trumpeters of his glory, Who out of the mouths of etc. Secondly, he chose such, to show, that he was no Respecter of persons, he could make a Publican an Evangelist, a Saul, a Paul, and yet this no precedent to us. Thirdly, observe, that though they were at first rude and unlearned, yet he furnished them with all sorts of knowledge, and variety of Languages; he did fit and qualify them for that high and honourable calling. Christ made them Stars in his firmament, from him they received light, and communicated it to others; the extraordinary call of the Apostles is no rule for the ordinary call of Ministers; they are to be qualified according to the Canons of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.2. They are to be blamed, that are imperitorum Magistri, Masters of the ignorant, before they be Doctorum discipuli, Scholars of the Learned; they mount into Moses Chair before they sit at Gamaliels feet: shallow pits that run so long open mouth, till their springs are quite dry. And like Lapwings, run away with some part of the shell on their heads. Like the Persian tree that Theophrastus speaks of, which at the same time buds, blossoms, and bears fruit. They will be Conduits to convey water unto others, before they be Cisterns holding water in themselves: as Hierome notably, Qui loqui nesciant, tacere non possunt, docéntque scripture as quas non intelligunt. The Minister is an Interpreter of the Law, Luke 11.52. how shall he interpret that understandeth not? and wanting the key of knowledge, how shall he open to others the kingdom of Christ? It is a sin and shame for illiterate men to take upon them the teaching of others, that are not taught themselves; of whom may be verified that of the Apostle, 1 Tim. 1.7. Understanding neither what they say, nor whereof they affirm, etc. From whence proceed strange contradictions of yea and nay, 2 Cor 1.17. So far from skilfulness in dividing the Word of Truth, 2 Tim. 2.15. that they run to gross absurdities and shameless assertions, and had need that one teach them their Catechism and first Principles of the Oracles of God, Heb. 5.12. To conclude, he that knoweth not in some measure the things of God, is but a beast amongst men; he that knoweth what is simply needful, and no more, is a man amongst men; but he that knoweth according to the Divine rule is as a God amongst men; for such bear the lively image of God's wisdom: whereas gross ignorance is a true representation of the ugly Fiend of darkness: for it is the Devil's policy when he would rob and ransack our souls, (like a Thief) to put out the Candle of Knowledge, that so we might neither discern his purposes, nor decline his mischiefs: he hath bad Instruments in all Ages to darken the light of knowledge. It is said of Licinius, that he was such an Idiot, that he knew not how to set his hand to any writing. And of Balbo, that he was such an enemy unto Learning, that he would neither study good letters himself, nor suffer the children of his time to be bred up therein. Domitian will turn Philosophers into exile. Julian will shut up the School-doors. The barbarous Soldiers under Clement the seventh will burn that excellent Vatican Library. Habadallus, Mahomet's scholar, forbade all Christian Children in his Dominions from going to school, that by Ignorance he might draw them to Superstition. To be destitute of Learning and outward helps of knowledge, is to dance in the dark; for one means of attaining it, is the meditating of divine Scriptures, and the reading of approved Authors: Arts have their use and ought not to be despised so long as (like an obedient Haga) they serve Sarah with necessary helps. When Aristippus was asked, what it would profit one's Son if his Father should give him Learning? Why saith he if for nothing else, yet herein it will advantage him, that when he comes to the Theatre he shall not sit like one stone upon another. Let the Book of God be the highest in our estimation, but let not others be in contempt. None but juggling Empirics, and sottish Enthusiasts will condemn all Learning: for, they speak falsely that say it ties the Holy Ghost to a Pen and Inkhorn; it is of use and may be instrumental to bring us to a higher pitch, Empirics endanger not more bodies, than Ideotish Priests, souls. Barbarism is gross in an Orator, Ignorance in a Physician, Dullness in an Advocate, Rudeness in a Minister. Christ chose Fishermen, but made them fishers of men; gave them a calling, and virtues for it. The Priest's lip should preserve knowledge, it is no less a precept to the Minister, than a promise to the People. We are unfit to be Seers if we cannot distinguish between Hagar and Sarah; but Txion like take a Cloud for Juno. We are poor Stars, if light enough cometh not from us, whereby to distinguish of colours: to discern the Manna of Israel, from the enchanted Cup of Babel. There are too many, sad experience telleth us, strangely affected to Humane Learning, who would deprive us of the use of it by calling it Man's knowledge, Worldly wisdom a great enemy to Gospel simplicity, the Dagon the world worships; not unlike the Fox dispraising the Grapes he cannot reach. If they could beat down Learning, they might escape censure for their own Ignorance. I wish Quintus had his desire, Soli ut artificis de artibus judicarent. If the people would not meddle with what concerns them not, or of what they are altogether ignorant: Ne suitor ultra crepidam, is a good note. I hearty wish these men a rectified judgement, sober affections, and so much knowledge as to discern betwixt a hand maid and her Mistress, it is to be feared such Children of Ignorance will persecute all the means, and Messengers of Light, and bring both Church, and State, to a disordered Church of confusion. Secondly, in a true Gospel-Minister is required a holy life, qualified according to the Apostles rules, not to be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blameless in conversation, Tit. 1.8. 1 Tim. 3.3. as Timothy; so every Minister must be a pattern to his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in doctrine and in conversation, 1 Tim. 4 12. they must, like Gideous soldiers, be armed with Lamps, as well as Trumpets; as they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2. cut the word aright; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2. square their life aright; look both to their doctrine, and to themselves, 1 Tim 4. They are called in Scripture, stars, and God never placed any Star in the firmament that gives not liight. He went not fare from this allegory, that prescribed a Minister's duty, Gug. Naz. Tonare voce, fulminare vitâ, Our words, thunder; our lives, lightning. If we be lightfull in preaching, darksome in living; we do (as it were) propound our doctrines, as impossible to be kept. If we have knowing minds, and dissolute affections, it may be said of us (as of that stigmatick Roman Emperor Galba, Igenium Gtlbae malè babitat. who was both deformed, and witty) that a good Instrument is put in an evil Case. He that hath Learning, and no good Life, is like sounding brass, and a thinkling Cymbal. As the Lacedæmonians said of the Nightingale, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing but a voice. They are called Stewards, and Ambassadors, therefore should be without reproof, and make their Masters will their Rule: as they are Way-marks in preaching, so Loadstones in conversation. If we consider a Minister in a fourfold regard: 1. Of God. 2. Of his Ministry. 3. Of the People. And 4. of himself; We shall plainly see that Holiness is requisite. For the first, Dr. Clerk in a Ser. p●at a Visitat. the Levite must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without blemish— for no Levite that had any kind of blemish, might come near the Lords Altar, Levit. 21. The shadow in a Type hath a proportionable truth in the body. The blemishes in the bodies of the Priests under the Law, were figures of the sins in the souls of the Ministers under the Gospel: and as God removed them from ministering at his Altar; so he repelleth these from preaching his Word, Psal. 50.16 What hast thou to do to preach mine Ordinances, & c? God's command is general to all, especially to his servants in ordinary. Be ye holy, for I am holy, 1 Pet. 1. v 16. The place where he is worshipped is called Sanctuarium; and the Chamber of his presence, Sanctum Sanctorum, holy of holiest. The day of his worship, it is an holy day. The persons of his worship, his Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy. The Ministers, they are the Lords vessels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his vessels of choice; and if they will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet for the Lords use, 2 Tim. 2.21. they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified. Secondly, they are bearers of the Lords vessels, not material, but spiritual, and therefore should be holy. The Egyptian Priests might not taste Wine, nor the Roman Priests touch a Bean. Drunkenness is signified by the one, and unchaste Lust by the other. Holy Sacrifices, and an unholy Sacrificer, do ill agree. Thirdly, the Pastors of God's Church ought to be ensamples to Christ's flock: Vita Clericorum, should be Libri Laicorum, The lives of the Clergy, the books of the Laity, saith one of the Fathers, The Conversation of the Priest, the Looking-glass of the People. The Prophet calleth John Baptist, the first Preacher of the Gospel: a voice, not a sound, Viva vox, saith Bernard, that is, both vita & vox. Fourthly, They ought to be holy in respect of themselves; For when no place either of Logic, or Rhetoric can persuade, yet the Reason drawn from Lucrum and Damnum will not fail. Now the loss is of the two greatest things that man hath, the loss of his name, and the loss of his soul. In the day of the general assize of the world, the prophesying in Christ's name will not serve for an answer, Mat. 7.22. but then there shall be a reply and sentence together, I know you not; depart from me, etc. For God shall judge not after the doctrine, but after the life of the Minister, and every man shall receive according to his works. That which the Jews spoke falsely of Christ, is verified of such Prophets, that though they save others, yet themselves they cannot save. For he that denounceth God's judgements on those sins, which himself committeth, is his own condemner, Rom. 2.1. and Christ in the last day shall say unto him, Luke 19 ver. 22. Out of thine mouth will I judge thee thou wicked servant, etc. Ille solus praedicat viva voce, qui praedicat vita & voce, He preacheth most that liveth best. All things in a Divine should preach, his apparel, his diet, his expressions, and actions, being walking Sermons, Epistles, and Gospels. A Gospel-Minister must be an example in word, and conversation, according to that of Hierome, Omnia in Sacerd te debent esse vocalia; The Prophets are said to be holy Prophets, Luke 1. ver. 70. holy by place taken from amongst others, and consecrated to this high calling. So Calvin, holy by grace, and sanctification, for holy & Prophets are Voces convertibiles. As good Preachers are Lux mundi, The Light of the world: So, Bad are Tenebrae mundi, saith Bernard, Fogs and mists; they give good Oracles out of Moses Chair, they say, but do not; their practice overthrows all, which makes the people think of some great mystery of Atheism never yet imparted to them: In currant coin three things are observed, good mettle, right stamp, and just weight; if we preach well, and live ill, our mettle is good, but our stamp bad; if we live well, and preach ill, our stamp is good, but our mettle bad; but if we both preach, and live well, our penny is good silver. It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary, that is, the sickle, talon, and cubit were of a double bigness to those of common use; denoting that the virtues of the Ministers of the Sanctuary should be of a double proportion to others. Hemyngius in his Pestle, Dom. 2. post Pasch tells us of four sorts of Ministers, The first neither teach well, nor live well; These pull down the Church of God with both hands, of which sort S. Peter and S Judas foretold us there should be many in the latter days, not Lux, but Tenebrae mundi, Not the Light, as Ministers should be, but the Darkness of the world. These are not Gospel-Physitians, but Italian Quack salvers. A second sort are such as teach well, but live ill, these set up the Temple of God with one hand, and pull it down with another; that build up Heaven with their Voice, but Hell with their Life. It is the Life, not the Learning of the Preacher that persuadeth the people. Suadet loquentis vita, non oratio. Sin single in the people, is double in the Preacher, for he offendeth both Peccato and Exemplo; It is both Scandalum populi, & odium Ministerii, even scandalum in both these senses; an offence unto the people, and a scandal to his calling. Thou that teachest another, teachest thou not thyself? The Israelites abhor the offerings of the Lord, through the sins of the Priests, the sons of Eli: and such a Minister may look for at the mouths of the people the check in the Proverb, Loripedem rectus etc. and that which is John 9.34. thou art altogether a sinner, teachest thou us? Quid verba audiam, cùm facta videam? What should we heed what thou preachest, when we see how thou livest? Suspecting Religion to be but Policy, and imagining if their Doctrine were true, they would not cross it by their practice. A third sort are such as teach ill, but live well. This is an hypocritical trick of Heretical Ministers covering the bitterness of the pill with gold; and while men gaze at their outward holiness, they be easily made to swallow the dregs and drugs of their heresy. Their austerity shall be stricter than John Baptists, but not with intent to bring one soul to Christ. A fourth sort are such as teach well, and live well, being Doctores, & Ductores, Feeders, and Leaders: to sincerity of Doctrine, there must be joined integrity of Life; to Urim there there must be Thummim, Light of understanding and perfection of life. Who, saith our Saviour, can convince me of sin? As he was Rubicundus passione, so Candidus sanctitate; white and ruddy, Cant. 5.10. he was bloody in his death, spotless in his life: We cannot say, who can convince us of sin? we are flesh, and blood, men of the like passions; in many things we offend all. Though guilty of manifold weakness, yet let us take heed of manifest wickedness of any sin that may scandalise our holy calling. Luther in his Com: places, saith, Hoc video, Loc. come. tse, de Minist. ver. non esse Theologum qui magna sciat & multa doceat, sed qui sanctè & theologieè vivit, He is not a Divine, who knoweth and teacheth much, but who liveth best. Our good deeds, saith tolet, are the best gloss we can set upon any Text, Example is above infinite Precepts Longum iter per praecepta, breve per exempla, To teach by precept, is tedious; by example, a short cut. When Reason sometimes cannot persuade, Example moves. All the Reason that Origen did beat into Alexander Severus could not so soon persuade him that Christ was the Son of God, as the Example of Origen. The Clergyman's strict diet of abstinence from enormities, of fasting and prayer against the surfeits of sin, of repentance for error is a powerful inclination to his people to do the like; Habet quantacúnque granditate dictionis majus pondus vita di●entis, The preaching of life is made more forcible by the good life of the Preacher; an evil life is an evil engine to overthrow the walls of edification. Citharisante Abbate tripudiant Monachi, When the Abbot gives the Music of a good example, the Monks dance after him: as was their proverb, Plenè dixit, qui benè vixit, He hath spoken fully, that hath lived fairly. He is no good Pastor, that is not a good Pattern. Vox poputi hath given us the names of Spiritual persons, in some different singular respect from others; and for this there is good reason, (though perhaps they know not that give it) for S. Paul, 1 Cor. 14.37. makes a Prophet and a Spiritual man all one, If any man think himself a Prophet, etc. Let us show ourselves to be in deed, what we are in name, and not let our deeds make our names odious, and render our Ministry vile to the great dishonour of God, our sacred function, and Gospel profession, whereby God shall want his due praise, we comfort, and his people benefit. Plut. come. de exilio. It is a good Apophthegm of Diogenes. If thou wilt be revenged of thy enemy, become an honest man. Walk uprightly (saith Solomon) and then walk confidently, Prov. 10. ver. 9 Integer vitae scelerísque purus Non eget Mauri jaculis, Horat. carm. lib. 1. Od. 22. nec arcu, etc. A good conversation for a Minister is very necessary: First, because God is glorified by it, and his name blasphemed through evil. Secondly, it is honourable, the glory and renown of all that profess the Gospel. Thirdly, it is comfortable, and will sing a sweet requiem to the soul at the last hour. Fourthly, it is profitable to others, 1 Pet. 2.12.— they may by your good works which they shall behold, glorify God in the day of visitation. The Lord purge out of his Vineyard lose licentious men, who are a smoke in his nostrils, hateful and abominable to him, who shipwreck themselves and others on the rock of profaneness: and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward. It is seen by sad experience, that if a man be affected to the Commonwealth, and cry up the times, they are accepted and approved of; he fares best that (Proteus-like) can transform himself into any shape; appear with the mantle of good affection, it matters not a pin how is the conversation: o tempora! o mores! Inquire of the former times, and it was otherwise. We have men now adays desire to have their heads stuff with strange notions, and their mouths filled with new-minted expressions, to be Godded with God, & Christed with Christ, but make not God's law a lantern to their feet, and light unto their paths. Ille sacras Scripturas ritè legit qui vertit verba in opera, Welcome light; but the Lord increase the number of them which expound Scripture not in Leaves only, but in Lives also, turn Words into Works. I might press this more fully, but what hath been said is sufficient. I speak not this against any in particular; but that you should show your hatred of those lose, dissolute persons, who not only dishonour their profession, but endanger others by their bad example. I come to the third thing required in a Gospel-Minister, and that is mission, sending, or calling; how can they preach, except they be sent? Neither abilities, nor gifts, nor a godly life entitleth a man to the Ministerial Function; Episcopius and Nicolaides say, That a holy life & aptitudo ad docendos alios are only requirable in a Minister; but it is otherwise, sufficiency of Learning, and holy Conversation, is not all: though they well learned and well lived, yet may they not climb instantly into the Pulpit and preach: they must have an inward Commission from Heaven, and outward Ordination on Earth by imposition of hands. Saint Paul bids Titus ordain Elders in every City, Tit. 1.5. Timothy was ordained, by laying on of hands, 1 Tim. 4.14. and the Apostle ordained Elders in every Church, Acts 14.23. Christ seals his Apostles a warrant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I send you, it is not humanum inventum, but Divinum institutum, authorized under the broad seal of Heaven; it is a badge of a false Prophet to come without his Commission, Jer. 23.21. I have not sent them, yet they ran, I have not spoken to them, yet they prophesied. Whosoever prophesyeth without licence, or authority, cometh of himself, and we are to take heed of him. Albeit there be some question about the manner of Ordination, yet in all Ages, and in all wellordered places, there have been certain Constitutions and Canons for admitting of men into sacred Orders. Never was the pretence of parts and piety thought sufficient to entitle a man a Minister of the Gospel of CHRIST JESUS. B●rn Faithful Shepherd. If we run before the Lord call, as many do, for profit, ease, and honour, we may go without expectation of good speed; begin well, and better hope there is to end well. They are Thiefs that climb into the Church at the window, and not at the door. No man, saith Luther, although he be more wise than Solomon, or David. aught to take this honour unto himself, except he be called of God, as Aaron, Heb. 5.4. though not immediately, yet mediately sent by Deputies under him, as Timothy and titus, Sosthenes and Sylvanus, and others in the Primitive Church, Acts 14.23. And those (saith the Church of England) we ought to judge lawfully called, and sent, which be chosen to this work by such as have public authority given unto them in the Congregation to call, and send Ministers into the Lord's Vineyard: and they that are thus ordained, are said to be ordained by the Holy Ghost, Acts 20. ver. 28. compared with Acts 14.23. Before the exhibition of Christ in the flesh, a sending or calling was necessary, termed a separation, setting them apart to that office, Numb. 8.14. 2 Chro. 29.11. My sons, be not negligent, for the Lord hath chosen you. Where it is said that the Word of the Lord came to Jeremiah and other Prophets, the meaning is not that Jeremiah was gifted only, but besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power, the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority; Go speak, Lo I have sent thee: So great was the modesty of the Prophets that they had need to be urged unto it, and threatened if they did not execute their Office which the Lord called them to. In the time of the exhibiting of Christ in the flesh, none ever durst attempt this Function, without a calling thereunto. John the Baptist is said to be a man sent of God, Joh. 1.6. The Apostles are said to be sent forth, Mat. 10 5. The very word Apostolos comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mitto, to send. Mathias must be chosen before he take part in the Ministry, Acts 1.24, 25. S. Paul who was not taught his Gospel by man, but by the Revelation of Jesus Christ, Gal. 1.12. and Barnabas who was excellently gifted, yet besides their gifts, they were chosen and set apart to the office of the Ministry, Acts 13.2, 3.— Separate me Barnabas and Saul for the work whereunto I have caved them. And when they had fasted, and prayed, and laid their hands on them, they sent them away. This we find was the practice of the Church, Acts 14.23. Tit. 1.5. 1 Tim. 4.14. The Council of Nice, Anno 314. denies those to be Gospel-Ministers that are not sent and ordained; and this is the judgement of all Reformed Churches: How can they preach except they be sent? Ostorodius, and others finding this Text say, Paulum de suo duntaxat tempore loqui, that S. Paul spoke this of his own time: But whosoever reads the Professors of Leiden, Calv: come: Beza's annot: and Paraeus, all say, De ordinaria vocatione de●et intelligi, it ought to be understood of ordinary vocation: for, persons ordained by the Apostles might ordain others, and that successively, Tit. 1.5. 2 Tim. 2.2. 1 Tim. 4.14. & 5.22. predicate that is good; but to make ite lawful, it goes before; How can they preach except & c? Before we put our hand to the work, a calling is first to be had; we must pass the Church's hands, and not leap over her head: there is a necessity of ordination or deputation thereunto, lawfully called according to the Rules and Canons of the Gospel. To rush without authority of the Church is presumption, contempt of superiority, breach of order, the nurse of confusion, the mother of schism, and bane of the Church's peace. But I have spoken fully of this in my Part I, Chap. V where I have showed that it is a grievous sin in such as being not lawfully called, offer to take upon them the Ministerial Function. I shall answer some Objections, and so end this. Objections briefly propounded and answered. Contrary to what hath been delivered according to the universal judgement and unanimous consent of the most eminent Orthodox Divines, Object. some are of opinion, (and they declare their opinion in their practice:) [That there is no distinct Order of Ministers in the Church, but that all Christians baptised are equally Ministers, and have power to preach the Word of God, admin star the Sacraments, and perform other Ministerial offices, without any ordination thereunto by prayer, imposition of hands, or Commission granted by them that have lawful authority therein, by the Law of God and of the Land.] For proof whereof they allege, 1 Pet. 2 5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ. Ibid. ver. 9 But ye are a chosen generation, a royal Priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him, ( praedicetis virtutes illius, as Mr. Beza turneth it, which is to preach) who hath called you out of darkness into his marvellous light. Where Christians are said to be called to this, That they should declare or preach virtutem Christi, the power and excellency of Christ: Therefore all Christians may and aught to preach, which is the principal office of a Minister. Rev. 5.10. Thou hast made us unto our God Kings and Priests, etc. Rev. 20.6. They shall be Priests of God and of Christ, 2 Cor. 3.6. Who also hath made us able (or fit, Idoneos) Ministers of the New Testament. Answer. These places are to be understood of a Spiritual priesthood, Answ. 1 wherein we offer spiritual sacrifices of prayers, praises, and good works, which Christians of all sorts are bound to offer to God, and thence are they called Priests in Scripture, as I learned from the incomparable Doctor Rainolds, Conf: p. 463, 471. etc. Which priesthood is common, or rather proper to all Godly men: But the Ministry, whereof the question is, agreeth likewise to sinners, who are not a chosen generation, a holy nation, etc. as S. Peter calleth them. For Order is Gratia gratis data, a Grace freely given for he saving of others; but not Gratia gratum faciens, a Grace making gracious for the saving of himself. And God forbidden that the sins of the Minister should pollute or annihilate the Ordinance of God any more, than a fowl hand doth hurt or hinder the growth or fructifying of the good seed which it casteth into the ground. And it is well distinguished in the Schools, That he that hath not forgiveness of sins formally, may have it Ministerially: As he that hath not in his purse one penny of his own, may notwithstanding carry many crowns to another from his Lord and Master. This I speak to show, That the Texts which speak of spiritual Priesthood etc. are not appliable to the Functions of an External public Ministry. 2. That in Rev. 5. & 20. is to be understood of the Priesthood of the Blessed in Heaven, which consisteth in offering of prayers, etc. So that they do Toto coelo errare, that make the Priesthood In patriâ, the same with the Ministry In viâ; The one being grounded upon actual fruition of Joy and Glory immortal; the other, upon hopes and endeavours for obtaining Grace, which may bring us to that state of Glory. 3. The words of S. Peter seem to be taken out of Exodus 19.6. Ye shall be unto me a kingdom of Priests, and an holy nation: Where the same thing is spoken of the Hebrews, which S. Peter attributeth to Christians. But in the Old Testament all were not properly called Priests, but only the sons and posterity of Aaron, and yet all were spiritual Priests, namely, those that did obey the voice of the Lord and keep his Covenant, ibid. v. 5. 4. As well S. Peter in his Eristle, as S. John in his Revelation, do join Kingdom with Priesthood. So that all Christians are Priests, as they are all Kings: Not properly, in respect of civil external Government, or public external Ministry; but spiritually, in conquering their vices, and in the holy government and order of their affections and actions; as also in offering spiritual sacrifices of praises, thanksgiving, good works, etc. Nay, each his own body a living sacrifice, holy, acceptable unto God, etc. Rom. 12.1. But this name is given to Ministers of the Gospel in a more peculiar sense, because they are called to offer up the bodies of other men in like sort. See Dr. Rainolds ubi supra. 5. That of S. Peter, That you should show forth the praises, or preach the virtues of him, etc. is not to be understood, That all Christians should take upon them the public Function of preaching the word of God by Explication & Application thereof to the consciences of men; But that all should give thanks and praises to our Lord God for his continual and innumerable benefits; And this, not so much in words, as in good works; that so their Life may be a real and effectual Sermon to all that know them, and a strong motive, To glorify our Father which is in heaven, Mat. 5.16. In like manner are understood many other places, as Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. 1 Tim. 2.10. Which becometh women professing godliness with good works. Or rather, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Annunciantes pietatem per bona opera, By, or in their good works. And afterwards, verse 12. he saith, But I suffer not a woman to teach, etc. So that these, who are bound to preach really, are forbidden to preach verbally; especially in the Church, where it is a shame for a Woman to speak, 1 Cor. 14.35. 6. Who hath made us able Ministers, etc. 2 Cor. 3.6. The Apostle speaketh not of all Christians, but of himself only, and his other Colleagues or Copartners in office. For, he compareth himself with Moses, who was a Minister of the Old Testament and letter, which killeth; But he and his Colleagues were Ministers of the New Testament, and Spirit, which quickeneth, etc. But it appeareth in the Old Testament, that all were not Ministers and Publishers of the Law, but only Moses, and the Priests after him: For the Priests lips should keep knowledge, and they should seek the Law at his mouth: For he is the Messenger of the Lord of hosts, Malac. 2.7. Besides, in all the precedent Chapter, the Apostle speaketh o himself; and likewise at the beginning of this Chapter, when he saith, Do we begin again to commend ourselves? Or need we, as some others, Epistles of commendation to you, or of commendation from you? Other Objections there be to the like purpose, which I forbear to set down, because I would not too long trespass upon the patience and time of the Christian Reader, and for that I conceive the Answer to these, to be a full Solution of the rest. Only I am sorry, that the great Light of the Church, Mr. Luther, is entitled by the Objectors to the patronage of their Cause. Howsoever, we are not to subscribe, with a blind obedience, to the dictates of any great Master: Especially, when he goes single against the current of all sound and Reformed Churches. Yet thus much I can say for him, That his opinion is so qualified, that it affordeth little or no advantage to the Objectors, nor openeth a door to that Chaos of confusion which they would introduce: For albeit he might hold, That all Christians be equally Priests, having the same power in the Word and Sacraments; Yet he denieth, that any may use or exercise this power, without the consent of the Community, or calling of a Superior. In lib. de captain. Babyl: cap. de Ordine. Which is enough to keep out sacrilegious Intruders. This opinion, as it is not sound, so neither is it absurd or much inconvenient: For, as a Minister that hath that power by lawful Ordination, cannot lose that power by Degradation, or otherwise, because it is a gracious gift never to be reiterated, and called by the Schoolmen (how properly I know not) Character indelebilis: So by degradation etc. he may be restrained from the use and exercise of this power; and if he use it before restitution, he sins. Which is a tenet so generally admitted of all hands, that I hold it loss of time to labour in the proof of it. CHAP. III. Rom. 10.15. Contains the excellency and dignity of the calling of the Ministry, which appears by those Names and Titles given to them. HOw beautiful are the feet of them & c! Rom. 10.15. This place is taken out of the Prophets, Isa. 52.7. Nahum. 1.15. though not the same serie & ordine Scripturae, in Scripture words; yet the same quoad sensum Scripturae, in Scripture sense; for scarcely is there any place quoted out of the Old Testament, but it varieth in some words in the New; yet it may be said to be the same, as it is written, Nah. 1.15. How beautiful! The Prophet Nahum addeth the word Behold: Behold how beautiful! This is ever the Herald of some excellent thing, it is as the sounding of a Trumpet before some great Proclamation; or like the ☞ in the Margin of a Book, pointing to some remarkable thing of great consequence, and imports some special note worthy our deeper and more serious observation; it is as the ringing of the great Bell before the Sermon of some famous Preacher, it requires, and calls for our best and serious attention, Behold. The Philosophers are called, the Secretaries of Nature; The Prophets, the Oracles of the Law; And the Ministers, the Stewards of the Gospel: Or as one calleth them, God's High Commissioners, who have power to be instrumental by the preaching of the Gospel, to redeem Souls from the power of Hell and the Devils claws, Job 33 24. Though in the judgement of the world, no condition is thought to be more base or vile than this calling; yet Christ thought so highly and honourably of it, that refusing to be King, he chose the office of a Minister: he did not account it a slavery to serve the Lord. Now the calling of the Ministry seemeth to be honourable by those several Names and Titles given to those that bear the office. First, they are termed Angels: and John the Baptist is called Angelus Dominl, The Messenger or Angel of the Lord, Mal. 3.1. Origen mistook in thinking him an Angel indeed; he was not so Naturâ, but Officio; Not in Nature, but in Office: this is given to the Priest of the Old Testament, Mal. 2.7. He is the Messenger of the Lord of Hosts. And to the Ministers of the New, Revel. 2.1.8.12. Chap. 3.1, 7, 14. verses. The Ministers of the seven Churches are called, the Angels of those Churches. Now as Angels, so Ministers are not to carry their own message, but the message of their Lord and Master; and to be respected, and had in esteem for their works sake. Secondly, they are termed the Servants of Christ: he that serves himself, serveth a Fool; he that serves the Devil, serves his Enemy; he that serves the World, serves his Servant; but he that serves CHRIST, serves his Maker, and Master: A style not base, but exceeding honourable; David, a King, yet boasts notwithstanding of this title, Behold I am thy servant, I am thy servant, Psal. 116.16. All the Patriarches, Prophets, and Apostles, have gloried in this service. If it be honourable to serve a King, assuredly greater to serve the King of kings. Better to be a Doorkeeper in the house of God, than to dwell in the tents of wickedness, Psal. 84. All Christians are Gods servants, sworn to fight under Christ's banner, and to continue his faithful Soldiers and Servants unto their lives end. But Ministers, they are his Servants in ordinary near unto him, and after a special manner employed in the service of Jesus Christ. Other men may serve God, and yet walk in their callings: but Preachers have no other calling, but to serve God, to bring Souls into his Sheepfold, and to enlarge his kingdom. The spiritual Labourer is worthy of his hire; but if he labour for hire only, he may make himself merry with his reward on Earth, Heaven hath none for him. That good is well done that is done of conscience. If then they are Gods servants, they are not their own Masters. They have a Master, even God, whose they are, and for whom, and from whom they come; and therefore, for their Master's sake, to be beloved, and honoured: He that despiseth you, (saith Christ) despiseth me. God will esteem the wrongs of his Servants as done to himself; their dishonour is his own. They are Servants, not for base uses, as Moab, Psal. 60.8. to wash pots; but preferred to offices of trust, and offices of honour, to bear the Lords vessels, Isa. 52. Thirdly, they are God's mouth, Jer. 15.19. Thou shalt be as my mouth: it is God in them that speak. They are Christ's mouth, 2 Cor. 13.3. Seeing that ye seek experience of Christ that speaketh in me, etc. This may teach you to hear our voice; not as the word of men, but as it is indeed the Word of God, 1 Thes. 2.13. Christ said of the wicked Pharisees, Que dicunt facite, Do as they say, but not as they do. August: against Pet: lib. 2. cap. 6. saith, Dicunt enim quae Dei sunt, faciunt quae sua sunt, They do their own works, but speak the Lords Word; and therefore do as they say: So long as the Preachers deliver the wholesome words of our Lord Jesus, you must entertain them as the Angels of God, even as Christ Jesus. He that despiseth the Messengers of God's Word, loves not the message, nor him that sent him. He that cometh into the public place to entrap the Minister, and carp at his word; cometh to affront and abuse the King of kings and Lord of lords, whose servants they are, and whose message they bear. Fourthly, they are Gods Ambassadors, 2 Cor. 5.20. They are not common Ambassadors, but Legati à latere, Stewards of his hidden secrets: If an honour to a Subject from an Earthly King, much more to a poor Worm, [Man,] to be Ambassador to the King of kings: for, what is an Apostleship, but the Lords Ambassage? A title of such honour as Christ himself disdained not to be called an Apostle, Heb. 3.1. They bring the glad tidings of reconciliation betwixt God and Man. The Lord hath honoured us to be instrumental to tie this knot, yet for the hand of the most High God to perfect: He vouchsafeth this honour to us as his Instruments, that we in his name, and power, shall tie a double knot on Earth, not only temporal, but Eternal of the believing Soul to her husband CHRIST. Not that we have power of ourselves; for, were we all Boanergeses, the sons of Thunder, we are not able without him to turn your hearts to righteousness; it is Christ that must clear the eye, undeaf the ear, unlock the heart, and shake the inmost power of the soul, as the thunder shakes the wilderness: It is by our Ministry, not our authority that your Souls are converted. Let the power be ascribed to God, not to us. It is no small honour to be Ambassadors to the King of kings, Ministers of the Spirit, 2 Cor. 3.6. and therefore glorious. Moses whose countenance the Israelites might not behold for his glory; yet are the Ministers of Christ more glorious than he, verse 8. How shall not the ministration of the Spirit be rather glorious & c? Fiftly, they are Gods Stewards, his high Stewards, 1 Cor. 4 1. Let a man account of us as the Ministers of Christ, and Stewards of the mysteries of God: they are not only Ambassadors, but Legati à latere, Stewards of his hidden secrets; not only Dispensatores Ministeriorum, as in the Vulgar Latin, but according to the Original, Mysteriorum, Dispenser's of his Sacraments, which are mysteries; and preaching of his saith, which is a deep secret, 1 Tim. 3.16 Now, saith the Apostle, Let a man esteem of such, not ascribe too much, or give too little; not magnify them as Christ, for they are not Masters, but Ministers; and yet not vilify them, for they are not ordinary Servants, but Stewards, and that of Gods own secrets. Sixtly, they are the Masters of Assemblies, Eccles. 12.11. and therefore to be reverenced; Spiritual Fathers, 1 Cor. 4 15. and therefore to be honoured; Physicians not of the body, but of the soul; to speak properly, Christ is our only Physician who hath the sovereign balm of Gilead; but allegorically, they are called Physicians, Jer. 8.22. Not that they cure of themselves, but that they apply Christ's saving Physic to the sickly souls of his people; and therefore to be esteemed. They are termed Saviour's, as in the last verse of the Prophecy of Obadiah. And Saviour's shall come up to mount Zion Take heed, saith the Apostle, unto thyself, and unto thy doctrine: continue in them: for in doing this, thou shalt both save thyself, and them that hear thee, 1 Tim. 4.16. and therefore in no wise to be despised; because he that receiveth these, receiveth Christ; and he that despiseth these, despiseth Christ, Mat. 10.40. Howsoever man debaseth this calling, God exalts it: and though the Minister be in the opinion of the world, as S. Paul saith of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 3.8. less than the lowest; yet in Christ's judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater than the greatest, Mat. 11.11. Seventhly, Ministers and Dispenser's of the Gospel are called stars, Rev. 1.20. in name, Stella à stando dicitur, Why? nomine, substantia, sins, metu, effectibus. God hath fixed them in their Orbs. In substance, it is a more solid part of his Orb light, simple and most pure; in situation being regularly carried, finisheth its course in a determinate space of time; in motion, 1. circular: à Deo coepimus, in Deo claudimus. 2. Incessant, without intermission. 3. Swift: nescit tarda molimina Spiritus, the holy Ghost cannot abide delays. 4. Orderly, keeping our own, and equal distance. 5. In effects; in influence, light, and delight. The seven Stars which thou sawest are the Angels of the seven Churches; they are Stars on Earth; and if they turn men to righteousness, shall shine as Stars in heaven, Dan. 12.3. Philosophers tell us, that the Sun doth partly enlighten the stars of Heaven; but Divinity saith, the Sun of Righteousness doth wholly enlighten the Stars of the Church; God hath placed them high, that they may the more commodiously shine to us: So he hath put Ministers in eminent places that their light may be more perspicuous. Candles are lighted, and not thrust into blind and dark corners. Eighthly, they are Gods Labourers, not in mean things; but in the Word, fare more excellent than either gold, or precious stones, Job 28. than the Gold of Ophir, than much fine gold, Psal. 19 This is that Jewel which the Merchant in the Gospel bought with the sale of his whole substance; the Word, the immortal Word of God. Now that that is of price, must needs be of estimation; that, that is profitable, is honourable: and truly were there no other Reason but this, that they hold forth the Word of God, the ordinary means of salvation; the Organ and instrument of blessedness, and everlasting life, it were enough to prove the dignity of their calling. I might proceed to other Names, and Titles, there being no less than two and twenty in Scripture that denote their worth and dignity, but this may suffice. Truly, Brethren, we live in an Age, whereof it may be said, Innumerae pests Erebi glomerantur in unum. The mischiefs of Hell are swarmed to one round; and the abominations of Dumah, Egypt, and Babylon, may all be found in England: and this sin of the contempt of the Ministry is not the least, it was one ground of a day of Public Fasting not long since; and it may be one ground, of our daily, and continual lamenting, to see this high and honourable calling so base and vile in people's opinion. The Galatians received S. Paul as an Angel of God, yea as Christ Jesus, Gal. 4.14. but many prefer their Swine before them. The Word of God is the Blow of the Lord, the People the Husbandry, 1 Cor. 3.9 The Ministers are his Oxen to work at his plough, to break up the fallow ground, and to tread out the corn. Now how be their mouths muzzled, and they that feed others have nothing to feed themselves, tied to the rack and manger? But alas! this is not all, how are they railed on, reviled, traduced, their name and fame blasted, as if they were the scum, and off scouring of the earth? It is most unnatural for a man to despise his brother the son of his own father, it is a brand set upon the tongue that must burn with unquenchable flames, that it spoke against his Brother, and slandered his own Mother's Son, Psal. 50.20. but greater is their sin, and less cannot their punishment be, that not only condemn their brethren, but vilify their Fathers, those whom God hath chosen as instruments of their spiritual good and salvation, 1 Cor. 4.15. When the Lord would brand the Israelites with a mark of the greatest reproach, he saith, Thy people are as they that rebuke the Priest, Hos. 4 4. [as] is here taken absolutely, they are such as indeed Rebuke the Priest; they were not only impatient of reproof, but which was more, they contended with their Teachers. They lessoned them that would not be lessoned by them, and rebuked those by whom they were rebuked; they were grown so insolent, and impudent in their sins that they durst defend them against their Reprovers, and speak proudly, and presumptuously against the Messengers of God. This is a common disease, and plague of this Nation, that in every Town, and City, the people are as they that rebuke the Priests. That impudent and insolent claim is made ordinary in these days; With our tongues we will prevail, for our lips are our own, no calling or degree is free from such. I shall conclude at this time; That the disgraces of God's Prophets, be they in word, or in deed, are always rewarded with God's judgements. The boys of Bethel that scoffed at Elisha were rend in pieces with Bears, 2 Kings 2. The mockers of his Messengers do hale down on their own heads the wrath, even the remediless wrath of the Lord, 2 Chro. 36.16. The disgraces done to them, the Lord accounts as done to himself, Numb. 16.8. What are we? your murmur are not against us, but against the Lord. David accounted the abuse offered to his Messengers as a dishonour to himself, 2 Sam. 10.5. And our Saviour saith, He that desp seth you despiseth me, etc. Luke 10.16. They ought to be had in honour, and estimation, because of their message. They bring the glad tidings of salvation; and, how beautiful are their feet & c? I speak this to the shame of such that have no more reckoning of their Ministers, than the Egyptians of their Shepherds, Gen. 46.34. Every Sheep-keeper was an abomination to the Egyptians: These, like the Devil, will smite Job's servants, when he cannot smite Job himself: The Jews will scoffingly say, Is not this the Carpenter's Son? Many will make use of any thing that may disgrace them, but not consider them in the worthiness of their calling, in the weight of their message, or in any thing that may add to their commendation. I leave such as the moths of a man's name and fame, the Cankerworms of the Church, the disturbers of peace, and enemies of God and goodness, who durst they, would aswell shoot out their black tongues against God, as against his servants. CHAP. IU. 1 Cor. 4.1. Contains the Respect Ministers ought to be of amongst Christians: which consists 1. in careful attention, and diligent harkening to their doctrine. 2. In the Reverend estimation of their persons. 3. In their provision and maintenance. 4. In standing by them, and with them, helping and encouraging them. LEt a man so account of us as the Ministers of Christ, and Stewards of etc.] The primitive Christians did cleave unto the Apostles, and were greatly affected to them, Gal. 4.14. Ye received me (saith S. Paul) as an Apostle of God, even as Christ Jesus: This is a duty the Scripture enjoins; as there is a duty from a Wife to Husband, from Servant to Master, from Subject to Superior, so from a People to their Minister, 1 Thes. 5.12. so 1 Tim. 5.17. The Elders that rule well, are worthy of double honour, etc. Many in all their life-time never make any reckoning of them, till pain, grief, and sickness enforce them; and then they must be sent for, and entreated for counsel and advice, direction, and prayer; and whom they never loved living, they seem to have respect to dying: thus the Athenians dealt with Themistocles; they used him (as he saith of himself) like a tree, in fair weather little regarded, but in a storm fled to for shelter; God did give honour to the bvilders of his material Tabernacle in calling them by name, Exod 35.30. Barker. and they do dishonour the bvilders of his spiritual Temple in calling them out of their name. You know that in respect of themselves they have a Commission from God, and being commissionated they are not to be slighted: though the person be mean of himself, his Commission gives him worth. And again, in respect of themselves, they are to be respected; for, were it not for the Ministry, you would be debarred of the glad tidings of salvation, be never shipped with Christ in Baptism, sail with him in the pinnace of the Church, nor anchor at the haven of happiness. When the Lord would brand the Israelites with a mark of the greatest reproach, (as I said before) he saith, Thy people are as they that rebuke the Priest. Hos. 4.4. They were grown so insolent, and impudent in their sins, that they durst defend them against their Reprovers, and speak proudly and presumptuously against the Messengers of God, and therefore the Lord sets down the greatness of their sin, The people are as they that rebuke the Priest. Now this reverence and esteem due to the Ministers of the Gospel consists in four things: Reverence to the Minist. consists in four things. 1. In careful attention, and diligent harkening to their doctrine, with Ruth, gleaning the ears of corn, which the Labourers in God's harvest let fall; watching daily at Wisdoms gate, and waiting at the posts of her door, Prov. 8.34. accounting every precept, promise; every piece and parcel of God's Word, sweet, and delightful, digesting the bitter pills of reproof, and thunderings of the Law, aswell as the cordials, and calm voice of the Gospel: Whatsoever precept they command and enjoin obedience to; whatsoever vice they reprove, and would have forsaken; whatsoever duty they exhort to, and would have followed, in all obey them, and submit yourselves, for they watch for your souls, Heb. 13.17. God Almighty sendeth Labourers into his vineyard; some plough up the fallow ground, and sow wheat in the Lord's field; some bind up the , power oil into their wounds; some pipe the harmonious music of the Gospel, and others mourn, by the terrors of the Law; yet none of these means can allure many to hearken, and attend to the things of God; You are to hear our voice, not as the word of man, but as indeed the Word of God, 1 Thes. 2.13. Christ said of the Pharisees, Mat. 23.3. Quae dicunt facite, do as they say, but not as they do; Dicunt enim quae Dei sunt, faciunt quae sua sunt, saith Saint Augustine, they do their own works, but speak the Lords Word; and therefore so long as the Preachers deliver the wholesome words of the Lord Jesus, you must entertain them, and their message as the Angels of God. He that cometh into the public place to entrap the Minister, and carp at his word, cometh to affront and abuse the King of Kings, and Lord of Lords, whose Servants they are, and whose message they bear; He that is of God, saith Christ, heareth God's word, Joh. 8.47. and you hear them not, because ye are not of God; you see the cause why they hear not, because they are not of God. As men and women, they were of God his offspring, but as malicious and envious, so of the Devil. A like expression S. John hath, 1 Joh. 4.6. He that knoweth God, heareth us; he that is not of God, heareth not us. By this Rule, saith Hemyngius, examine thyself whether thou be God's child, or the Devil's servant; he that with a good will and honest heart heareth God's Word, hath Christ's Record that he is of God; but he that heareth the Word to carp and snatch at it, and persecute he Messenger, is of the Devil. It is a positive truth, that no child of God cometh into God's presence to hear his Word, but with Godly reverence, due preparation, and careful attention. It is an Argument of a hard and stubborn heart, of a son of Belial, to slight the Word of God, how weak and mean soever the Organ or instrument be; I do declare that they fearfully sin against God that do disesteem the preaching and message of the Servants of God, and do procure to themselves the wrath and anger of the lord They that hear not Moses and the Prophets, that is, the Law and Doctrine of Moses, and the Prophets, they will not believe though one arise from the dead, Luke 16.31. It was S. Paul complaint of Alexander, 2 Tim. 4.15. He greatly withstood our words: not our person, which had been a breach of charity; but our preaching, which was a direct offence against piety. Much to be condemned are they that will not hear, and so are careless; that carp, and snatch at what they hear, and so are malicious; or will have nothing but placentia, smooth and pleasant things spoken to them; so rip up the swelling of their hypocrisy, make bare their wickedness, detect their ungodly proceed, and then they will fly in your faces with, Away with such a man from the face of the earth. The Devil stirs not till God rouse him; as the wild Boar sleeps till he be hunted. Let darkness cover men's impieties, and their slumber is unmolested: produce them to light, and they cannot endure it. The ulcerous side full of dead flesh feels not till you touch the quick. Let Elijah tell Ahab of his Idolatries, and John bloody Herod of his Lusts, and then thou art mine enemy. Many had rather go to Hell fast asleep, than to Heaven with their eyes open; to be lulled in the cradle of security, than awakened by the voice of God. Thus you see that reverence and esteem to the Ministers of the Gospel consists, First in careful attention and diligent harkening to their Doctrine. Secondly, it consists in the Reverend regard and estimation of their persons. There is a Thief which entereth not by the door and cometh to destroy, beware of such an one; and there is a good Shepherd, which entereth in at the door, and careth for the sheep: know such an one, and account of him, and have him in singular love for his works sake. Why doth God style them Angels, Stewards, Ambassadors? Why doth he parley with them, enter them into commons, make them his fellow-commoners? one main Reason is, that you should with the word have a reverend regard, and estimation of them, according to these Exhortations, 1 Thes. 5.12. And we beseech you brethren to know them etc. And obey them that have the rule over you, Heb. 13. ver. 17. It is observed that the worst men of a Parish regard a Pastor the least; one gives a Reason; they are like Legs and Arms out of joint, and so cannot endure the touch of the Surgeon's hand, whose chief care is to work their cure. He that is sick of a Lethargy desires to sleep though he die for it, and he that is lulled asleep in sin cannot away with the Watchman of God. Nothing is a greater trouble to him that loveth sleep than to be kept awake. It maketh the secure soul cry out against the Minister, as those against Paul, Acts 22.22. Away with such a fellow; he troubleth the City, Acts 16.20. when as they in their carnal security, malice, and envy, are the Ahabs that trouble Israel. None but the scum and refuse of people, the most carnal-minded, are the contemners of the Ministers of the Gospel, for from a loathing of their persons, there followeth a detestation of their doctrine, the instrument of conversion and means of salvation; and so in the end, ruin and destruction. It is a sad thing that many more affect & take delight in variety of Teachers, than in verity of Doctrine. Brethren, the meanest Preacher whom God hath sent you, can show you that, which if you obediently follow, shall effectually save you. The Word is powerful, what Instrument soever bringeth it; and God's strength is made manifest in our weakness: it is not we by our Learning and Eloquence, but God by his Spirit that must work you to himself. I have observed that this immoderate crying up of some to be Elijah's and Elisha's to have their spirits redoubled on them, and the vilifying of others, have been a great cause of those rents amongst us; and Factions we may see thus kindled, which while we live, perhaps we shall not see extinguished. I am of Paul, and I of Apollo's, and I of Cephas, were such cries as bred in the Church of Corinth sad divisions, and make the Apostle conclude them not Christians, but carnal, 1 Cor. 3.34. For ye etc. This way and course is a direct opposition to that unity and unanimity that God would have in his Church; for observing rather the diversity of Instructors, than the unity of truth, there ariseth in the end as many minds as men, as many Sects as Cities, as many Gospels as Gossips; for, schisms, heresies, disorder, and confusion, are the effects of Christians unchristian divisions: and therefore if ye would not be thought carnal, cease from partiality, and carry a loving affection and honourable esteem towards all the Servants & Ambassadors of Christ. As Saint Paul of Epaphroditus, so I of them, Receive them in the Lord with all gladness, and hold such in reputation, Phil. 2.29. Do not discourage them, either by contempt of their persons, or doctrine. I speak not this as to any one particular: I neither stand or fall, by the opinion of any. When a Minister first steps into the Ministry, he is to consider he is as a Lamb amongst Wolves. S. John Baptist came neither eating nor drinking, and yet the people said, he had a Devil: CHRIST came eating and drinking, and they said, he was a glutton, and a wine bibber; The Servant is not greater than his Master; He must not (saith S. chrysostom in his 6. Hom: de laudibus Pauli) enter into this high and holy calling, except he be willing to suffer a thousand deaths. I thought good to let you know your duty in these times, in which so much contempt and contumely is thrown upon the Ministers of the Gospel, and this high and honourable calling is esteemed base and contemptible. We may justly complain with the Prophet, We are wearied with men, Isa. 7.13. With the other Prophet, that We are wondered at, Zach. 3.8. And with the Apostle, that We are made a spectacle unto the world, to Angels, and to men, 1 Cor. 4.9. And are as the filth of the world, and off scouring of all things unto this day, verse 13. This contempt and disobedience of God's message and Messengers, may be easily perceived by comparing people's practice with our preaching. I come now to a third thing: The esteem and respect to the Ministers of the Gospel consisteth in their provision and maintenance not only in a careful etc. For if we sow spiritual things, is it a great matter that we shall reap your carnal things? Do ye not know that they which wait at the Altar are partakers with the Altar, 1 Cor. 9.11, 13. S. Paul giveth a strict charge, Gal. 6.6. Let him that is taught in the Word, make him that hath taught him partaker of all his goods; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Emphatical, in all his goods. If Idolatry fed her Priests, Gen. 47.22. let not the Gospel starve her Ministers. I am (I confess) upon an unpleasant subject: I crave your attention, I matter not your censure. So great was God's care under the Law of the Levites, that he gave to his people both mandat, and caveat, precept and counsel. Mandate, Numb. 35.2. Command the children of Israel that they give unto the Levites of the inheritance of their possession. Caveat, Deut. 12.19. Take heed to thyself that thou for sake not the Levite as long as thou livest upon the earth. Now it will follow (were there no Texts in the New Testament) that God's care is not less of the Ministers of the Gospel, than of the Ministers of the Law. Observe what inference the Apostle makes, 1 Cor. 9.9, 10, 11. I read of Christ (who came to fulfil all Righteousness) that as he paid tribute unto Caesar, so he offered his duties unto the Temple, Luke 2.24. The Minister is God's workman, labouring in the salvation of his people's souls: his work calls for wages from the people, or a woe unto the people, Jer. 22.13. The Ministers are both the sowers in the seedtime, and the shearers in the harvest; The cry of their hire, aswell as others, if it be detained, it will enter into the ears of the Lord, Jam. 5.4. The Ministers are Lamps; and shall the people look to have them burn, and not find them oil? shall there be Oxen, where the crib is empty? or will the Eagles fly where there is no carcase? They are Christ's soldiers, and No man (saith the Apostle) goeth on warfare on his own charges; none feeds a flock, and eateth not of the milk of the flock, 1 Cor. 9.7. They seem to put out the very light of nature in themselves which repine at the reasonable maintenance of them that minister before the Lord. Every change is full of peril, and alterations, and in this particular (though shadowed with the plausible name of Reformation) it threatens nothing less than the overthrow of Learning, and Religion. It was foreseen (not doubt) by God's Spirit, how the Ministers of the Word should be contemned, how injuriously dealt withal, what havoc and spoil should be made of the Church: which moved him to those Exhortations, 1 Tim. 5.17. 1 Thess. 5.12. It is written of the Christians in the life of Nero, that they preserved the state, yet dogs must devour them: They made Aurelius his Army to prosper, yet Christianos ad Leones, Threw the Christians to the Lions. It hath ever been the posy of the Church, Facere bonum, & habere malum, To do good, and to suffer evil: So Christ himself sped; He healed, and was hurt; He pitied, and was mocked; He saved others, himself was killed. The colour of our Livery on Earth, is either black, or red; mourning, or persecution; the arms of the Church is the Cross, Woe unto those that add crosses to the Cross, and grow rich by the poverty of the Church and her Servants. Bishop King. It was the saying of a Learned Bishop in his Lectures on Ionas, Time was that Religion did eat up Policy, and the Church devoured the Common wealth; but now Policy eateth up Religion, and the Commonwealth devours the Church. Men are grown professed Politicians: Floreat Respublica copiis referta, Let the Commonwealth prosper, and what care we for the Church? Unlike that godly man, Me moriente vivat Ecclesia, whatsoever becomes of me, let the Church live etc. I cannot conceive how men can plead their faith in the Gospel, and not reward those that bring it: all the Devils in hell cannot take a director course to overthrow the Ministry, than by taking away all their livelihood. Perhaps some will pity, but what's that? others will afford some bare and naked praise; but we cannot, like Cameleons, live on the air of commendations: those that are driven to study how to get bread to put in their mouths, will with a heavy heart study for Sermons; and, I like not those that preach without study, that turn the cock and let the water run. Oh unhappiness, unhappiness, misery, misery to devour holy things, and then to make enquiry, Prov. 20.25. But to wave this for the present, The Labourer is worthy of his hire, and woe to those that do detain it, Jam. 5.4. if the Labourers that reap our fields, much more those that reap in the Lord's Vineyard. Maintenance to the Ministry is not due ad modum Eleêmosynae, as of alms and courtesy, but ad modum debiti, as their right and due. I shall not here dispute the lawfulness of Tithes; they were lawful to the Priests, (there was no question) Numb. 18.21. There is Mandate, and Caveat; and how they come to be taken away I know not, for there was no Law abrogated but the Ceremonial, and they were no part of it. Again, I find no prohibition in the New Testament, but commendation of it: Ye observe, saith Christ, Mìnt, Anise, and Cummin, (and ye do well.) The Pharisee was in this an honest man: our Saviour condemneth his hypocrisy, and so he did the hypocrisy of the Jews in that they observed the smaller, but omitted the mightier matters of the Law, in boasting of their little good, but neglecting mercy, and judgement: these things they ought to have done. That which I intent to hold out, is, that maintenance by the Law of God is due to a Gospel Minister: so you may read 1 Cor. 9 from the 7 ●h to the 15th verse. Gal. 6.6. Let him that is taught in the word etc. 1 Tim. 5.17. Let the Elders that rule well be etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double honour: countenance, and maintenance, reverence and recompense, honour and reward. It is our duty, saith the Apostle, to do good unto all, especially to those, Gal. 6.10. and amongst the household of faith, above the rest, unto such as have been our spiritual Fathers, in begetting us unto Christ, 1 Cor. 4.15. for a child to let his father starve is both inhuman and barbarous, he is not fit to live. This condemns exceedingly the practice of some in our Age, whose chief policy, yea piety (for with the Pharisee, they think they do God good service) is to strip a Minister whom they dislike of his Livelihood, and expose him and his family to want, and poverty; such in the end will hale down judgements on their own heads: for be assured, with the same measure they meet, it shall be measured to etc. It is CHRIST'S Divine Rule, As ye would that men should do unto you, do you also unto them; for etc. If we consider this, we shall cease persecution and cruelty, this biting and devouring one of another, lest we be devoured one of another, etc. Gal. 5.15. The Merchant's trade concerns our bravery, the lawyers occupation our goods, the Physicians art our body, all these have respect; but the Ministers who have care of souls, lie disregarded. Is not the life more worth than meat, and the body than raiment, Mat. 6. but the soul more precious than all, Màt. 16.26? And yet carnal-Gospellers envy not the prodigious wealth of Merchants, of Lawyers, of Physicians; all is well if the Minister be poor, decrease his wages, increase his work; get straw where he can find it, yet shall nothing of his labour be diminished. They seem, I say, to have put out the very Light of Nature; they repine at the reasonable maintenance of them that minister before the Lord: For, who plants a Vineyard, and eats not of the fruits thereof? Or, who feeds a Flock, and eats not of the milk of the Flock? Mark how the Scriptures both in the Law and the Gospel do beat upon this point: In the Law it is said, Thou shalt not muzzle the mouth of the Ox; doth God take care for Oxen? No, his care is for us, 1 Cor. 9.9, 10. Minister's maintenance is not Humanum inventum, but Divinum institutum, verse 14. And this Law is reasonable, equitable, just, and conscionable; for, if we sow spiritual things, is it a great matter that we reap carnal things? It is an action that goeth currant without contradiction, Justitia suum cuique tribuit, Justice giveth to every man that which belongeth unto him: whosoever therefore converteth to any profane use that which is consecrated to God's service, and for his use, robs God of his due, and takes his right from him; if you misspend his Sabbath, that time set apart for his glory, you rob him; if you make a false entry on his freehold, and profane the place of his public worship, you rob him. My house shall be called a house of prayer, etc. Mat. 21.13. Belshazzar carowsed in the bowls of the Temple, but drank the draughts of his own confusion, Dan. 5. And if you creep into God's right, and let them starve at the Altar that serve at the Altar; you rob God, and are thiefs, Mal. 3.8. for, what is sacrilegium, but sacriledium, a profaning of that which is holy? Give unto Caesar, etc. Give him part of thy substance, part of thy time, the first fruit of thy age, the calves of thy lips, and the root of thy heart. Miserable are they, that eat up sheep and shepherds both, that grow rich out of the ruins of poor Ministers, that turn Aram dominicam into haram domesticam, the Lords Sanctuaries into swine-styes and stables. William Rufus used to say, Church bread was sweet bread, but poor King he smarted for it. Balshazzar took sacrum de sacro, Dan. 5. but he had better been without it. Julian the Apostata took away the Ministers maintenance with intention to destroy the Ministry, but tasted of the fearful hand of God. Oh his death was lamentable! it may well be verified of them all that thus deal, aurum habent Tholosanum, it will be sweetness in the mouth, but bitterness in the belly; I speak this out of love and compassion to him that is guilty, and for prevention of those that as yet have not consented to so great wickedness. The question was once, What shall we bring to the man of God? Now it is a motion, What shall we take away from the man of God? Oh! be not proud of mischief, be not fleshed with fortunate wickedness, and do not triumph in unblessed gain, for the loser shall sit down with content, when the winner shall lie down in torment, never value that profit, that will in the end prove uncomfortable. Thus much of the third thing, in what the esteem and respect of the Ministers of the Gospel consists, viz: in their provision and maintenance. I come to the fourth thing, wherein the esteem and respect to the Ministers of the Gospel consists, and that is, in standing by them and with them, as much as in people lies to encourage and help them No calling is exposed more to scorn, and contempt; many make it their practice to broach false rumours of them, and as much as they can to throw dirt in their faces; when the Pharisees thought the Disciples faulty, they go and tell Christ, Mat 12.2. when their Master Christ, than they go and tell his Disciples, Mat. 9.11. they were restless, and reckless: the limbs of Satan, boldly open their mouths to speak their pleasure, that impudent, and insolent claim is made use of in these days with our tongues, etc. for our lips are our own. They are most hateful people to God, and good men, that set their tougues to sound nothing but detraction and slanders, as though their mouths were the dung gate through which the filth of a City was carried forth. Aquila and Priscilla stand for Paul, though they do it with danger of their own lives, Rom. 16.4. Who for my life, laid down their own necks, hazarded their lives for saving of mine. Thou shalt not (saith the Law) receive a false tale of any, Exod. 23.1. Much less of a Minister of the Gospel, a Servant, and Ambassador of Christ. As thou must not be a nurse of his ill fame, so let there be no room in thy heart to receive any report, for he that opens his mouth to detraction, is a thief, and he that opens his ears to entertain it, is a Receiver, and both of them carry the Devil with them, the one in his tongue, the other, in his ears; it is a true saying, There would not be so many Thiefs, if there were not so many Receivers: Even so, there would not so many rob the renown of his Minister, and clip his credit to make him lighter esteemed, were it not that the Hearers open their ears to receive untrue and malicious reports. As a cordial friend will speak no evil, so he will not hear evil of his friend; it was a brand of Jannes and Jambres that they withstood Moses, 2 Tim. 3.8. S. Paul sighs forth a sad complaint, No man stood with me, but all forsook me, I pray God that it may not be laid to their charge, 2 Tim. 4 16. it was otherwise with the Galatians, Gal. 4.15. The Apostle giveth them this commendation, I bear you record that if it had been possible, ye would have plucked out your own eyes and given them to me. But now we live in such an Age that men are so ill tempered of the four Elements that they possess several seats in them; all Earth in their hearts, all Water in their stomaches, all Air in their brains, all Fire in their tongues, and bend against none more than those that they should love and cherish. The poor Britan's once tuned forth a sad song to the conquering Romans, Etio ter Consuli gemitus Britannorum repellunt nos Barbari ad mare, repellit nos mare ad Barbaros etc. To the Roman Consul the Britan's send Groaning instead of Greeting, the Barbarous drive us upon the Sea, the Sea beats us back upon the Barbarous, hence we are endangered to a double kind of death, either to be drowned, or to be killed; this is the condition of many, how are they tossed from post to pillar, but especially Ministers, who lie liable to the greatest persecutions, and those as thick as the fiery Serpents in the wilderness, with their venomous, and burning stings? Christ's Cause, and Christ Cross, go most commonly together, but here is our comfort, that if these rocks split the bark of our life, yet our death is not mors, but immortalitas; not a death, but an entrance to life uncapable of dying. You have a sort of men that delight in persecution, it is their meat and drink; a most unchristian quality and unlike God, who bids us be merciful as. he is merciful, Luke 6.36. where you have a precept [Be ye merciful,] a pattern, (and it is the best) [as your &c.] As is a note of quality, not equality: we cannot equal God in love, for all our mercifulness is finite, his towards us infinite; and this is seen first in his pity, he is pitiful, None ever could justly charge God of rigour, there is mercy even in Hell: pitiful he is in corrigendo, Not breaking the bruised reed, nor etc. Secondly, his mercy is seen in his bounty, bountiful he is in porrigendo, giving to all, life, breath, and all things: as the mercies of the wicked are full of cruelty, the very judgements of God upon his servants are full of mercy: whence then proceeds that envy and cruelty in men? he spareth them in mercy, who in their malice neither spare God, nor men. Oh that men should do the works of the flesh, and yet seem to live after the spirit! for so is hatred, variance, emulations, wrath, strife, Gal. 5.20. The works of the flesh (saith the Apostle) are manifest, which are these, verse 19 Oh that men should offend against so many known precepts! Col. 3.8. & Ephes. 4.31. Let all bitterness, and wrath, and anger, and clamour be etc. Again, if we consider Christ, we shall see he manifested abundance of mercy. I cannot instance that unmeasurable love, which the true King, and Redeemer of the world hath made known to the sons of men; when the heart of our Saviour was ploughed up with a spear, it ran streams of mercy, real mercy; which his vocal tongue interpreted, Father forgive them, they know not what they do: his blood Heb. 22. had a voice, a merciful voice. Beside all this, it is apparent that unmercifulness and cruelty is of the Devil; It is true, he can transform himself into an Angel of Light, and rather than not draw men to Hell, he will dissemble a love to Heaven: he will speak good, that he may work evil; and confess the truth, that he may deceive with falsehood: he is full of subtlety, and cruelty, a Murderer from the beginning: Though he play the Fox, yet he ends with the Lion; blood, massacres, and destructions are his softest embraces; horror, and amazement, the pleasures of his court; kill and slay, the language of his tongue; you see God and Christ give no such pattern. unmercifulness and cruelty are works of the flesh, against Divine precepts, and proceed from the infernal pit of darkness: Oh never persevere in that sin that is so cross to God, so repugnant to his Word, and pleads the Devil for its Author. Command fine (saith James and John) to come down from heaven: Christ rebukes them, saying, Ye know not what manner of spirit ye are of, Luke 9.54, 55. You must know that persecution is as well by the tongue, as by the hand; this wounds like a sword, or sharp spear: a foul-mouthed man or woman is worse than the Devil: for a man may avoid the Devil, Resist the Devil, and he will fly from you; but we cannot resist a slanderer and Railer. The world is as full of these, as Nilus of Crocodiles, Sodom of Sulphur, and Egypt of Lice. A good name is a precious ointment, and woe to them that bereave a man of it. Can the wound be cured, so long as the Iron remains in it? Can the Iron be cold so long as it remains in the Smith's forge? Can the River cease running so long as the Fountain floweth? So the tongue cannot refrain evil speaking, as long as hatred broils in the heart, For, out of the abundance of the heart the mouth speaketh, Luke 6.45. This is that filthy sink, from whence cometh evil-speaking, reviling, scorn, and detraction; the Mouth is the Heart's Charnel, the Index of the Mind. Good is the advice of the Apostle, jam. 4.7. Speak not evil one of, etc. I remember a saying of Hierome to jovinian, (speaking of this kind of men) Tacere nesciunt. maledicere non cessant; nunquam enim bene loqui didicerunt: They cannot hold their peace, they cannot cease from evil-speaking, they never yet learned to speak well; there is an art in speaking as well as in writing, for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a right speaking, aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right writing. There is a difference betwixt speaking, talking, and saying. Speaking cometh by nature, talking by custom, saying by art: Children speak, Fools talk, Learned men say: So Tully, Solius est Oratoris dicere, Vulgi loqui. Oh let me then (for your souls are tender to me) persuade you, to lay aside all malice, envy, and evil-speaking, 1 Pet. 2. verse 1. Not to persecute any, especially those whom God hath dept his Servants, and Ambassadors, lest you hale down judgements on your heads. Oh sad, and to be lamented times that give encouragement to licentious tongues, for wherein stands most men's Religion, but in railing and reviling; that our Church is Babylon and Sodom, that the Ministers have the mark of the Beast, are Baal's Priests, Simon Magusses, that our People are Swine and Dogs, they must not give that which is holy unto Dogs, etc. That our Communion-Cup is Calix Diaboli, the Cup of the Devil; that Mensa Christi is Mensa Diaboli, the Table of Christ, the Table of the Devil; that our Pulpits are Tubs, our places of worship Steeple-houses. Alas! what a sad thing is this, doth the Gospel teach scorn, and derision? are Christ's followers, railers, and revilers? No, no. Such deserve our pity, and prayers, Father forgive them, they know not what they do. Do not, like the Pharisees, persecute God's Church and Prophets, and when you have done, think you have done God good service: the Devil I observe deceiveth under the fairest vizard. When he tempted Judas to betray Christ, he showeth him the silver, not the halter. When he sent Gehazi after Naaman, he suggests unto him the Garments and the money, not the Leprosy. He presents unto Christ the glory of the world, not the vanity. He lays forth his wares to the fairest show. Do not, Ixion-like, take a Cloud for Juno. Let not Religion be a mere fancy, deceive not yourselves under appearances, and think not that zeal which it conceits. Oh it is a heart-breaking to a devout soul to see hypocrisy made piety, to see men boast of Religion, and yet are but as sounding brass, and a tinkling Cymbal. A Minister, saith a Father, Debet esse lugens sua, & aliena del cta, ought still to be lamenting his own sins, and the sins of the people. Oh what abundance of hypocrisy and spiritual pride is there amongst men, conceiting highly of themselves, and despising others, and of all men the most envious and censorious; if this be of the Spirit of Christ, I leave it to you to judge. I read that Pambo, a man utterly unlearned in the Scriptures, on a time came to S. Hierome to be taught some Scripture without book; he turned him to the first verse of the 39 Psalms, I said I will take heed to my ways that I offend not in my tongue: a Lesson very seasonable and to be learned aswell by the Scribes and Pharisees, as Publicans of our times. The good man being blamed for not resorting unto his Tutor again in three months, answers, That he had not yet learned well his first lesson; yea, and forty years after being asked the same, Answ: that as yet he had not fully learned that lesson: And indeed, let men and women pretend what Religion they will, unless they learn this lesson, they learn nothing at all of goodness, Jam. 1.26. If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is but vain. The first lesson that the wicked learn, their Alpha, yea, and Omega too, their first and last is to speak evil; so the Psalmist, Psal. 58.3. The wicked speak evil from their mother's womb. Oh that I could prevail with the professing men & women of our Age, that would be Guides of the blind, and Instructers of the unlearned, that they would learn themselves this lesson to take heed to their ways, that etc. Go into your grounds in the dead of Winter, and of two naked trees you know not which is the sound and which the rotten at heart, the Summer will give Christ's mark, by their fruits you shall know them. Oh that people would show less, and do more of goodness, that they would learn not to know much, but to practice much; and as they hear, and repeat Sermons, so learn obedience; this is the life and power of godliness. In a word, Love all, especially the household of faith, have bowels of compassion towards them, despise none, especially the Ministers of the Gospel, much less persecute them, but stand by them, and with them, help, and encourage them, for they are the servant of Christ, and stewards of the mysteries of God. CHAP. V. Luke 10.16. Shows, that the contempt of the Ministers of the Gospel is a great and grievous sin; the reasons of it, and how it exposeth men to the wrath of God. THey do exceedingly aggravate their sins that dare insolently, and presumptuously oppose themselves against God's Ministers, returning reproofs for reproof, and inverting and perverting Gods own Order and Ordinance. The Law punished this insolency and presumption even with death, as appeareth, Deut. 17.11, 12. The Lord inflicts a heavy judgement upon Corah and his Associates for this very sin, Contempt of the Ministry, Numb. 16.11. What are we? your murmur &c. their sin was not against Aaron, but against God himself, and his Ordinance. It was not men they opposed, and despised; but God, the just One, the Lord. Seeing we are fallen upon these unhappy men, this rebellious rout; let us take a fuller view of them. 1. You have their Conspiracy, They gathered themselves together: Surrexerunt, they risen, and made an Insurrection. They made a schism, than a faction, and in the end a mutinous commotion, a rebellious insurrection; the word is passive, They were gathered together. 2. You have the persons, Corah, Dathan & Abiram, and On the Son of Pelech: here are not Sheba and Shimei, base Bethshemites that risen against David, empty fellows, such as risen against Rehoboam, not Faex populi, a sort of abject and contemptible men, but Corah the Son of Levi, Aaron's Cosin-Germane, and Dathan, Abiraem, and On, the Sons of Reuben, Israel's firstborn; famous, eminent men, Captains of the people, men of renown. You may note that the head of this Conspiracy is a Son of Levi, Corah; It is dangerous when insurrection gins at the Sanctuary. Secondly, that Reuben joins also; insurrection hath sharers. Corah is for the Mitre, Reuben for the Sceptre: Let Moses look to his Throne, Aaron to his Chair, Levi hath many things that will do Reuben good; and Reuben therefore will be sure to pleasure Levi. Thirdly, you have the persons against whom this Insurrection is made, Moses, and Aaron, Magistrate and Minister. Fourthly, the Grievance; their usurping of Rule over the people, You take too much etc. and not only Usurpation, but Intrusion too, Why lift ye up yourselves? Fiftly, you have the ground of this Grievance, the Congregation is holy, every one of them, and what need of Aaron? the Lord is amongst them, what needs a Governor or Moses? Here were glorious shows, and pretences: they charge Moses, and Aaron with Ambition and Intrusion, Vice rebukes Virtue, Humility challengeth Arrogance; when as their main end was to rush into their rooms, to possess themselves of their dignities. Now observe, all this is not against them, but against God; the abuse and affront offered to them, he takes as a dishonour to himself. ver. 11. What are we? your murmur, etc. and therefore he plagueth them in a strange and unusual manner, to be Ensamples to us, that we should fear, and not do so wickedly. Their intent of a subversion of Moses, and Aaron, ends in the destruction of themselves, for the Earth openeth her mouth, and swalloweth them down quick: We should never read of this judgement, but it should make us tremble, and pray that thus we may not sin. Examples of this sin are very frequent, Jer. 18.18. Come let us devise. Amos is accused of Conspiracy against the King, Amos 7.10. It is common for the sons of Belial to lay nets and snares to entrap the Prophets of the Lord. How great a sin this is, hear what S. Paul saith, 1 Thes. 4.8. He that despiseth, despiseth not man, but God etc. Observe the words: this Argument is a Conclusion of the former Reasons, enforcing them all (saith Zanchy on this place) as if he should say, It is not I Paul that exhort you, but Christ, and Christ is not only man but God: he that willeth Sanctification is God, he that is an avenger of Fornication, and Covetousness, is God, he that calleth unto this holiness is God: he therefore that despiseth our admonition in this case, despiseth not man but God. God the Father who created us in holiness, God the Son who renewed us unto holiness, and God the Holy Ghost who keepeth us in true holiness. But how doth the Apostle prove this Proposition, He that despiseth & c? because saith he, God hath sent his holy Spirit among you. There are two Readins of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we translate with Marl: and Beza [God hath given us his holy Spirit] then Paul's argument is thus framed; he that despiseth us, despiseth not man but God, for we writ not out of our own authority, but as inspired by the blessed Spirit which is God. If according to the best Copies [God hath sent his holy Spirit among you] then the Apostle thus argueth, God hath sent his Spirit to this end, that you may discern sanctification to be his will. His Spirit is our keeper, Rom. 8. Our Comforter, John 14. Our Teacher, 1 John 2. and therefore quench not the Spirit, in endeavouring to quench the gifts of the Spirit. He that stoppeth his ears, and hardeneth his heart in the Preachers Exhortation by the Lord Jesus, little regardeth the will and word of God, despiseth not man, but God. Despise him not at your peril, you despise God himself, and you shall not go , on your souls be it that hear me this day, whose Tabletalk is furnished with jests and invectives against Ministers, and whose study is how to vex, afflict, and torment them. Themistocles was ever banished in peace, but sent for home in war. We are passed over in the days of pride as useless creatures, but when the wrath of God falls on their naked conscience, than the Minister is thought on; when your pulse beats sickly, and you lie on your groaning beds, then are they entreated for counsel and advise. What a madness is it to contemn those living whom (if God own you in mercy) you will love dying. I am sick, and like to die, is there no balm in Gilead? is there no Physician there? tell some tidings from heaven, some comfortable things of Zion, I beseech you: you are the Ambassadors of Christ, and bring the glad tidings of peace, and is there no comfort, no peace for me? thus they, that in fair weather beat us, in foul run for shelter to us. We shall be thought to be good Ministers, until unpleasing things drop from us, and then farewell good conceit, as Tertullian spoke merrily of the Heathen, Unless God please man, he shall be God no longer. But alas! say some, what are you, and what is your calling? why do ye lift up yourselves, the Congregation is holy, etc. First, you are but men, it is true; yet men of God, called and deputed his Officers and Ambassadors, entrusted with high, and holy mysteries, 1 Cor. 4.1. Let a man etc. Secondly, you are weak men, its true, subject to the like passions with others: yet our word is powerful, and the proudest of you, if God intent you good, is turned by our Ministry; and if the word be not the savour of life, it is the savour of death. We have this treasure, saith the Apostle, 2 Cor. 4.7. Thirdly, you die like men: its true, but our words live, and it is the immortal Word of God that lives, and abides for ever, 1 Pet. 1.23. Being born anew etc. Fourthly, all you say is but talk, words are but wind. Well, if you call the preaching of God's Word talking, for aught I know you may talk of mercy and have none; it is such talking as will tend either to thy conversion, or confusion; for, whom we lose on earth, are loosed in heaven; and whom we bind on earth, are bound in heaven. Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tidings of salvation. The Idolaters, and Heathens (doubtless) shall rise up in judgement against the men of this generation. How were Baal's Priests esteemed by Jezebel, the Priests of the Grave by Ahab, the Egyptian Priests by Pharaoh, Masspriests by Papists, and the Mufti by the Turks? And yet the true Preachers of the Word, that hold forth the saving doctrine of salvation, are amongst Christians as spectacles unto the world, as laughing, and gazing-stocks, 1 Cor. 4.9. I am afraid it will befall many as it did Saul, who sought Samuel when he was dead, whose counsel he did not regard, whilst he was alive. It is observed, that the contempt of the Ministry leadeth to the greatest and foulest sins: for it is not possible that any should honour the Message of God, and despise him that God hath chosen to bring it: and this very sin opens a gap to all wickedness, and ushereth in monstrous impieties. Satan's kingdom (as is observed) standeth on four props especially, all which I find in the 8th of S. John. 1. Railing, verse 48, Say we not well that thou art a samaritan, and hast a Devil? The Pharisees in their wickedest actions the persecuting of God's Prophets, thought they did God service, and in their foulest words railing against Christ the Son of God, they think they do well, Say we not well? It is said of the Lyndians, that they worshipped Hercules the best, when they railed the fastest. So many in railing, and reviling, think it an ornament, a grace, a badge of zeal, and that there is nothing amiss, Say we not well? No, no, such saying derogates from God, the honour of Christianity, and most unbecoming the Gospel of Christ: But who railed thus? No Rabshakeh, no Shimei, no sons of Belial, but such as called themselves holy, verse 33. We be Abraham's seed, and were never in bondage to any man. Oh the great delusion of the Devil to blind men, and women, so that they think they say well when they sin foulest, in those words of Christ (who condemns the Pharisees gloss who judged that murder which consisted only in the actual depriving a man of his life) you shall find three degrees of sin, and three degrees of punishment, Mat 5.22. The degrees of sin are angry thoughts, scornful gestures, and opprobrious words; to the first is opposed Judgement, to the second a Council, to the third Hell fire. It is the saying of S. Hierome, to strip men of passion is to make them no men. Est hominem de homine tollere. S. Paul bids Be angry, and sinne not, Ephes. 4 26. He alloweth that which is natural, and condemneth that which is culpable, so Gerson, Ira non est peccatum quoad esse naturae, sed quoad esse moris. That our anger should not prove faulty, Christ sets down two Rules for our direction: 1. Concerning the matter, with a brother. 2. The manner, unadvisedly: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations; but some Greek Copies (as Erasmus acknowledgeth, retain it) and the reverend Fathers recite it, Omnis qui irascitur fratri suo temerè, Whosoever is angry with his Brother unadvisedly or rashly, as Cain with Abel, Ahab with Naboth, Saul with David, shall be in danger, saith CHRIST, of judgement; he alludes, as Bullinger and Beza upon the place, to the proceed of the Jews in their Civil ●ourts, by whom a small matter was heard, and decided, by the judgement of three men; that of greater importance determined in a Council of three and twenty Judges; and the greatest of all by the sentence of threescore and eleven. Now Christ's intent is to show, that as amongst men, so before God there are different degrees of punishment, according to the different degrees of sin, and maketh the malice of the heart aswell murder as that of the hand. Whosoever is angry with his Brother etc. Secondly, he condemneth scornful gesturs, Whosoever shall say to his brother, Racha, shall be in danger of the Council; some derive this word of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English as much as ragged, Others from the Syrian Racha which is a term of disgrace, Hierome from rec, signifying Idle head. S. August: and others make it an interjection or broken speech of an angry mind bewraying a malicious heart. Others think that by it is signified something betwixt close, and open railing, as a fiery countenance, such as was in Cain: a jeering fleering look, such as was in Ishmael, bending of the brows, shaking of the head, gnashing of the teeth, thrusting forth of the tongue, and the like. Thirdly, Christ condemneth opprobrious words, railing, and reviling, Whosoever shall say, Thou fool, shall be etc. Bitter words are like the pricking of swords, Prov. 12.18. And David complains of men whose tongues are as spears, and their words as sharp arrows set on by the fire of hell, saith S. James, Jam. 3.6. and so are liable to hell fire. The railer with his venomous tongue not only poisons his neighbour's name, his box of precious ointment, but like a sharp razor cuts his throat, this is one prop (and that a main one) of Satan's kingdom, A second is hypocrisy; the Jews, vile, and sinful, yet could boast of their Father Abraham, Joh. 8.53. This conceit John the Baptist would have beaten down, Mat. 3. Think not to say, etc. The varnish of their hypocrisy did delude them, so that they grew in love with themselves, and undervalved all others. This is another great prop of Satan's kingdom. A third is Sophistry, fraud, and cunning; Most men strive how to supplant and overthrow one another, to undermine the walls of innocency; plain dealing is dead, and (which is to be lamented) it died without issue; Once Orbis ingemuit factum se videre Arianum, The world groaned seeing itself made an Arian: It may now groan, Factum se videns Machiavellum, Seeing itself made a Machiavelli: this is that false key that opens the door of the wrath and vengeance of God, maketh the Church of God so thin of Saints, and the World so full of Dissemblers. A fourth prop is Cruelty, what the Fox cannot do the Lion must, when railing fails, and patience is a conqueror, than Satan works in his instruments by violence, John 8.59. They took up stones to cast at him. These four are not the weapons of a Christians warfare, the properties of a true disciple, parts of God's building, but the props of Satan's kingdom. They fearfully sin against God that either despise the Messengers of God, or his message; Preachers, or preaching; his servants, or his service: and yet a thousand offend of mean ones, of great ones, even in this particular. Oh how contemptible, vile, and base are the Ministers of God in the eyes of many! They may justly complain with the Prophet Zachary, that they are wondered at, Zach. 3.8. And with the Apostle, That they are made a spectacle unto the world, and Angels, and to men, and made as the filth and offscouring of all things unto this day, 1 Cor. 4.9, 13. They are Christ's servants in a special manner, his Ambassadors, Stewards, workers together with him; such as he parles with all, and makes his fellow-Commoners, as David said to saul's men, 1 Sam. 18.23. Seemeth it unto you to be a light thing to be the King's Son-in-law? So may I say, Seemeth it a small matter to be servants in ordinary to the King of kings? Receive them in the Lord with all gladness, and hold such in reputation, Phil. 2.29. We beseech you Brethren, to know them which labour, etc. 1 Thess. 5.12, 13. God will revenge their wrongs, their persecution shall light on the persecutors pates. Thou shalt smite, saith one of the Children of the Prophets unto Jehu, the house of Ahab thy Master, that I may avenge the blood of my servants the Prophets, and the blood of all the servants of the Lord of the hand of Jesabel, 2 Kings 9.7. Many great discouragements attend the Ministry. We may spend our lungs, preach out our hearts, before we can pierce men's hearts, or be instrumental to convert their souls. If the Lord close the heart, we cannot by all our strength open it; if people conceive not the things of God, let them not blame the Minister's dulness, but their own hardness; dig at the root and there see the cause, for the Lord hath set open the doors of mercy, Gospel, grace, and glory, only men's hearts are shut up, and until the Lord unlock them, we may aswell preach to these walls, and move the stones, as their cauterised and benumbed consciences. Now as stubbornness attends their Ministry, so persecution their persons, for they are sent forth as Lambs in the midst of Wolves: not as Wolves amongst Wolves, or Shepherds among Wolves, or Sheep about Wolves, but as harmless innocent Lambs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of hurtful, and hungry Wolves. Now from this persecuting none are free; 1. Not Christ: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be said by way of Anagram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tu es Ovis, Thou art the Lamb: So saith John the Baptist. Take him typically, and really, he was slain; he was oppressed, he was afflicted, he was brought as a Lamb, etc. Isa. 53.7. The fleecers fleece him, and then the Butchers kill him. 2. Not the Church, poor thing she hath many Enemy's Lions, Psal. 58. Break out the great teeth of the Lions o God. Wild Boars and Beasts, Psal. 80. The Boar out of the wood, etc. Bulls, Psal. 22. Many Bulls have compassed me, strong Bulls of Basan have beset me round: thus are the sheep, Christ's Church, devoured. It is observed, Caetera animalia armavit Natura, solum Agnum dimisit inermem, Other living creatures Nature hath armed, but the Lamb is sent into the world naked; giving it neither offensive, nor defensive weapons. The Dog hath teeth to by't, the Bear nails to tear, the Bull his horns to dash, the Boar his tush, the Lion his paws and jaws to devour. To these Christ compares the Enemies of his Church. 3. Nor his Ministers, they are not free from persecution; they must approve themselves in much patience in afflictions, 2 Cor. 6.4. This the Apostle adviseth Timothy, 2 Tim. 4.5. Watch thou in all things, suffer afflictions, this is to do that work of an Evangelist, as a good soldier of Christ; to suffer afflictions, ready to bear bloody blows of open Enemies, and scorns of false Friends. To preach the Gospel, saith Luther, as we should, is to stir up all the Furies of Hell against us: It belongs to us Ex officio to reprove, to rebuke, 2 Tim. 4.2. to pluck up, to throw down, Jer. 1. and we can expect therefore no great favour, for we encounter with Beasts in the shape of Men, with Wolves in the coats of Sheep, with Devils in the habit of Angels, with unreasonable, and wicked men, and must therefore expect persecution, but alas poor souls! they do not so much wrong us as themselves, they foam out their own shame, and bewray their wretched, I had almost said, reprobate malice; such as sit down in the seat of the scornful, make a low step to damnation, God will laugh those to scorn that laugh his to scorn, and despise those that despise us, in expuentis recidit faciem, quod in Coelum expuit, That which a man spits against Heaven, shall fall back on his own face. Those indignities done to the Ministers of the Gospel shall not sleep in the dust, but stand up in judgement. Never was any truth so happily innocent, as to maintain itself free from calumny and abuse. S. Paul was a faithful, and painful Preacher, yet was slanderously reported, Rom. 3.8. The best truths are subject to misinterpretation, and there is not any doctrine so firmly grounded, and warily delivered whereupon calumny will not fasten, and stick slanderous imputations. Neither john's mourning, nor Christ's piping can pass the pikes, but the one hath a Devil, and the other is a Drunkard, and a Wine-bibber; john the Baptist came neither eating, nor drinking, and yet the people said he had a Devil, and Christ came both eating and drinking, etc. The Servant is not greater than his Master, neither an Ambassador greater than he that sent him; if they have called the Master of the house Beelzebub, how much more them of the household? Mat. 10.25. If Christ's doctrine did not? think we the doctrine of his Ministers, and Servants can escape the stroke of men's tongues? Christ came to fulfil the Law, and yet he was accused to be a destroyer of the Law; he decides the question for Caesar, Give unto Caesar etc. and yet they charge him as if he spoke against Caesar, joh. 19.12. The book of the Acts doth witness how the Apostles were slandered as Seducers, Sectaries, vain-Bablers, Heretics, Broachers of new, false, and pestilent Doctrines. Nor did the Devil here leave off, for if we read the Apologies of Athenagoras, Tertullian, and others, it will amaze us to see what blasphemous seditions, horrible and odious impieties were fathered upon the ancient Christian Doctors; those perilous times instant in the days of S. Paul, are become extant in our Age, 1 Tim. 4.1. Some turn to the doctrine of Devils, Others start aside to Schism, few love Religion in sincerity, and the high, and honourable calling of the Ministry is vile, base, and contemptible. Now what are the Reasons or grounds of this contempt, and despising of the Ministers of the Gospel? 1. They discover the filthiness, and unmask the hypocrisy of the sons of men, and so raise all the furies of hell against them: It is observed the worst men of a Parish regard a good Pastor and his Doctrine the least, for they are like Legs and Arms out of joint, and so cannot endure the touch of the Surgeons hand, whose chiefest care is to work their cure: they are to reprove and rebuke, 2 Tim. 4.2. to root up, and throw down, jer. 1.10. Men will rail, and rage, prosecute, and persecute those that would pull down and overthrow their pleasant, delightful, beloved, and profitable sins. The reason of this contempt proceeds from that cursed nature of man, who is an enemy against all good, and Ishmael-like persecutes the truth, and Preachers of it. Come let us imagine some devises, etc. Jer. 18. verse 18. It is desperate wickedness to contend with those that justly reprove you, to expostulate with them, cast reproaches in their teeth, and lay to their charge, what you yourselves are most guilty of. Thus dealt Corah and his Complices, with Moses and Aaron, Numb. 16 Ahab with Elias, 1 Kings 18. The Israelites with jeremiah, jer. 18. Amaziah with Amos, Am. 7. And the Scribes and Pharisees with our Saviour, Mat. 12.24. What a preposterous thing is it, that the Hand or Foot should guide the Eye? The Child rebuke the Father, the Patient direct the Physician, the Scholar check his Schoolmaster, and the Sheep quarrel with the Shepherd? no less preposterous is it for a people to instruct their Instructor, and lesson those that should lesson them. This contempt proceeds from a cursed heart, and is a sign of desperate wickedness. Thirdly, to bring all to a triplicity. This contempt of the Ministers of the Gospel may be imputed, First, to Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that calumniator, who out of contempt to the preaching would bring a loathing of truth; he is the Father of Lies, the Prince of Darkness, and therefore hates Truth and Light, the Message and the Messengers. Secondly, it may be imputed to man, partly to the Understanding when the judgement itself is weak, or weakened through prejudice: Or else to the Will, men of corrupt minds; or to the affections overcome by carnal, and seeming shows: Or to malicious wickedness, and this is very dangerous, God will hardly forgive those that sin of malicious wickedness. Thirdly, it may be imputed to God, not causing, but permitting, and suffering, First, out of justice, as a fearful Judgement upon wicked ones, and to render them liable to the greatest and sorest punishments. Secondly, out of trial of faithful, painful Teachers; not to be dismayed though briers and thorns be against them, but to evidence their constancy and sincerity, and how they live above all the scorn, and contempt of men, willing to suffer not the loss of reputation, but a thousand deaths. I should now come to several Uses; but I will sum them up in two. The first is by way of encouragement to such as are persecuted, it is their Masters, and the Church's Lot, a Condition from which they cannot plead exemption: If all that live godly must suffer persecution, 2 Tim. 3.12. in vain do the Preachers of Righteousness think to escape, and not drink of Christ's cup. God hath made us a gazingstock to men and Angels. Athanasius was nicknamed Sathanasius, Cyprian called Caprian, Paul accounted mad, and Christ himself reputed a Conjurer. We must not fear, if Briars and Thorns be against us, Ezek. 2.6. but encourage ourselves in the Lord our God, and consider him that underwent the contradiction of sinners. A second is of bearing patiently injuries, and they are twofold, Personal or Ministerial; what concerneth his person, and what his calling. An indignity that only toucheth our private person must be borne, as S. August: replied to railing Petilian, Possumus esse in his pariter copiosi, sed nolimus esse pariter vani, He could be as full as he, but would not be so vain. The best Apology to scorn, and petulancy, is patience, and silence; but when slanders redound to the discredit of their profession, and calling, it behoves us not to be silent: When Festus scorned Paul as a mad man, he answered, I am not mad, oh noble Festus, but etc. And the primitive Christians often did Apologise in defence of themselves when truth was wounded through their sides. It is observed by divers Divines that when as the Jews objected against Christ, two crimes, one that he was a Samaritane, an irreligious vile person; and another, that he had a Devil: he neglects the first concerning his person, and stands upon that especially which touched his doctrine; he answered, I have not a Devil, joh. 8.49. Christ accused of blasphemy did ever Apologise for himself: zealous we ought to be for God, howsoever remiss in what concerneth ourselves. It was the saying of a Father, He would rather lose his life, than suffer one syllable of God's holy truth to be betrayed. Meam injuriam patienter tuli, injuriam contra sponsam Christi ferre non potui, saith Hierome. Our own injuries we must bury in forgetfulness; but wrongs to the truth of God, and Gospel of Jesus Christ, we must not put up. And further he saith, in crimine haereseos neminem oportet esse patìentem, When any is accused of heresy or schism, he ought by no means to put it up in silence, but make his lawful defence. Hier: add Pamma. I might here fall to lament and deplore the state and condition of this Age, there being scarcely any Religion but what is tainted with a spice of Faction, nor any encouragement to Ministers of the Gospel, unless schismatical novelists the bane of Church and State. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the only wise Omnipotent God, and Trinity in Unity, be ascribed all power, and praise, dominion, and thanksgiving, now and for evermore, AMEN. THE END. Faults escaped in the Epistles, correct thus. Epist. Ded. p. 4. l. 9 r. their saith p. 6. l. 6. r. Sir, I p. 11. l. 12. r. That ye In the Book. Page 6. line 1. read by the p. 9 l. 6. r. superstitious p. 14. l. 12. r. heirs the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. public preaching. p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavelli p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9 r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. deal except they be sent. p. 134. l. 4. r. Chaos p. 139. l. 34. r. be well— A Catalogue of some Books printed for Rich. Royston at the Angel in Ivy-lane, London, and some formerly Printed at OXFORD. Books written by H. Hammond, D. D. A Paraphrase and Annotations upon all the Books of the New Test. by H. Hammond D. D. in fol. 2. The Practical Catechism, with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor, quibus Episcopatus Jura ex S. Scriptures & primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & altorum. Authore Henrico Hammond, in 4. 4. A Letter of Resolution of six Queries, in 12. 5. Of Schism. A defence of the Church of England, against the Exceptions of the Romanists, in 12. 6. Of Fundamentals in a notion referring to practice, by H. Hammond D. D. in 12. 7. Six books of late Controversy in defence of the Church of England, in two volumes in 4. newly published. The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Course of Sermons for all the Sundays in the year, together with a Discourse of the Divine Institution, Necessity, and Separation of the Office Ministerial, in fol. 2. Episcopacy asserted, in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ, 2. Edit. in fol. 4. The Liberty of Prophesying in 4. 5. An Apology for authorised and Set-formes of Liturgy, in 4. 6. A discourse of Baptism, its institution & efficacy upon all Believers, in 4. 7. The Rule and Exercises of holy living, in 12. 8. The Rule and Exercises of holy dying, in 12. 9 A short Catechism for institution of young persons in the Christian Religion, in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation, in 8. 12 The Golden Grove, or, A Manual of daily Prayers fitted to the days of the week, together with a short Method of Peace and Holiness. 13. The Doctrine and practice of repentance rescued from Popular Errors, in a large 8. Newly published. Certamen Religiosum, or a Conference between the late King of Engl. and the late Lord marquis of Worcest. concerning Religion, at Ragland Castle, together with a Vindication of the Protestant Cause, by Chr. Cartwright, in 4. The Psalter of David, with Titles and Collects according to the matter of each Psalm, by the Right honourable Chr. Hatton, in 12. the fifth Edition with additionals. Boanerges and Barnabas, or Judgement and Mercy for wounded and afflicted souls, in several Soliloquies, by Francis Quarles, in 12. The life of Faith in dead Times, by Chr. Hudson Preacher at Putney, in 12. The Guide unto true Blessedness, or a Body of the Doctrine of the Scriptures, directing a man to the saving knowledge of God, by Sam. Crock, in 12. Six excellent Sermons upon several occasions preached by Edw. Willan, Vicar of Hoxne, in 40. The Dipper Dipped, or the Anabaptist ducked and plunged over head and ears, by Daniel Featly, D. D. in 4. Hermes Theologus, or a Divine Mercury; new Descants upon old Records, by Theoph. ●odnote, in 12. Philosophical Elements concerning Government and civil Society, by Thomas Hobbs of Malmsbury, in 12. An Essay upon Statius, or the five first Books of Pub. Papinius Statius his Thebais, by Tho. Stephens, Schoolmaster in Saint Edmundsbury, in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis, per F. Gregory, in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis, opera & study Francisci Gregorii, in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae, in 8. A discourse of Holy Love by Sir Geo. Strode Knight, in 12. The Saint's Honey comb full of Divine Truths, by R. Gove, Preacher of Henton S. George in , in 8. The Communicants Guide, directing the younger sort which have never yet received, and the elder and ignorant sort, which have hitherto received unworthily, how they may receive the Sacrament of the Lords Supper with comfort, by R. Gove, in 8. A Contemplation of Heaven, with an Exercise of Love, and a Descant on the Prayer in the Garden, by a Catholic Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King, printed at Oxford 1648. in 4. The Royalists Defence, printed at Oxford 1648. 4. Mercurius Rusticus, or the Countreymans' Complaint, printed at Oxford 1648. in 8. A Relation of the Conference between W. Laud, Lord Archb. of Canterbury, and Mr. Fisher the Jesuit by command of K. James, fol. Church Lands not to be sold, 1647. in 8. The Countrey-mans Catechism, or the Church's plea for Tithes by R. Boreman, B. D. in 4. The Regal Apology printed at Oxford, in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall, in 4. Sacrosancta Regia Maiestas in 4. printed at Oxford, and written by the Archbishop of Tuum. The Christians Directory, in 12. The Royal Slave, a Play in 4. acted at Christ-Church in Oxford. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer; Together with additional Exercitations upon Baptism, The Lord's Supper, Heresies, Blasphemy, The Creatures, The souls pant after God, The Mercies of God, The souls complaint of its absence from God, by Peter Samwaies, Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D. D. in 12. the second Edition with many Additionals. Directions for the profitable reading of the Scriptures, by John White, M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world, 3 Jews, 3 Gentiles, 3 Christians, by Tho. Heywood, in 4. The Saints Legacies, or a Collection of Promises out of the Word of God, in 12. Judicium Universitatis Oxoniensis de Solenni Lege & Foedere, Juramento Negativo, etc. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times, by Jasper Main, D. D. in 4. New. Janua Linguarum Reserata, sive omnium Scientiarum & Linguarum seminarium, Auctore Cl. Viro J. A. Comenio, in 12. A Treatise concerning Divine Providence, very seasonable for all ages, by Tho. Morton Bishop of Duresme, in 8. Observations upon Mr. Hobbs his Leviathan, with some Observation upon Sir Walter Raleighs History of the World, by Alex. Rosse, in 12. Fifty Sermons preached by that learned & reverend Divine, Jo. Donne. in fol. Wits Common wealth, in 12. The Banquet of Jests new and old, in 12. Balzac's Letters the fourth part, in 8. Quarles Virgin Widow, a Play, 4. Solomon's Recantation, in 4. by Francis Quarles. Amesii antisynodalia, in 12. Christ's Commination against Scandalisers, by John Tombs, in 12. New. Dr. Stuart's Answer to Fountain's Letter, in 4. A Tract of Fortifications, with 22. Brass cuts in 4. Dr. Griffiths Sermon preached at S. Paul's, in 4. Blessed Birthday, printed at Oxford, in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholic where it was before the Reformation, by Edw. B●ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches, written by the Author of the Observations upon Mr. Hobbs Leviathan, in 4. New. Episcopacy and Presbytery considered, by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty, by H. Fern, D. D. in 4. The Commoners Liberty, or the English man's Birthright, in 4. An Expedient for composing Differences in Religion, in 4. A Treatise of Self denial, in 4. by a concealed Author. The holy Life and death of the late Vicountesse Falkland, in 12. Certain Considerations of present Concernment, Touching the Reformed Church of England, by H. Fern, in 12. England's Faithful Reprover and Monitor in 12. by John Allington. Newly published. The grand Conspiracy of the Members against the Mind, of Jews against their King. As it hath been delivered in four Sermons by John Allington, B. D. in 12. White Salt, or a sober Correction of a mad World, by John Sherman, B. D. a discontinuer, in 12. The matching of the Magistrates Authority, and the Christians true Liberty in matters of Religion, by Will. Lyford, B D. and late Minister of Sherborn in Dors. in 4. A compendious Discourse upon the Case as it it stands between the Church of England, and those Congregations that have divided from it, by Hen. Fern. D. D. New. A correct Copy of some Notes, concerning Gods Decrees especially of Reprobation, by T. P. Preacher of God's Word in Northamptonshire, and published to prevent calumny in 4. New. The History of the Church of Scotland, by Joh. Sp●tswood Archbishop of St. Andrewt, in fol. New. Phrastologia Anglo-Latina, or English Proprieties rendered into proper Latin for the use and benefit of Grammar Scholars, in 8. Dr. Cousins Devotions, in 12. The Quakers wild Questions objected against the Ministers of the Gospel, and many sacred Acts and Offices of Religion. etc. by R. Sherlock. The Plain man's Senses exercised to discern both Good and Evil. Or, A Discovery of the Errors and Heresies of these Times, and the Toleration of them, etc. by William Lyford, B. D. THE END