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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cross_n	life_n	sin_n	4,107	5	4.3104	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme 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. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

coin three things are observed good mettall right stamp and just weight if we preach well and live ill our mettall is good but our stamp bad if we live well and preach ill our stamp is good but our mettall bad but if we both preach and live well our peny 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 talent and cubit were of a double bignesse 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 Pestill 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 Jude foretold us there should be many in the latter daies not Lux but Tenebrae mundi Not the Light as Ministers should be but the Darknesse 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 perswadeth 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 thy self 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 mouthes of the people the check in the Proverb Loripedem rectus c. 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 crosse it by their practise A third sort are such as teach ill but live well This is an hypocritical trick of Heretical Ministers covering the bitternesse of the pill with gold and while men gaze at their outward holinesse they be easily made to swallow the dregs and drugs of their heresie Their austerity shall be stricter than John Baptists but not with intent to bring one soule 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 joyned integrity of Life to Vrim 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 spotlesse 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 weaknesse yet let us take heed of manifest wickedness of any sin that may scandalize our holy calling Luther in his Com places saith Hoc video Loc. com 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 glosse 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 perswade Example moves All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God as the Example of Origen The Clergy-mans strict diet of abstinence from enormities of fasting and prayer against the surfeits of sin of repentance for errour is a powerfull inclination to his people to doe 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 Musick 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 thinke himselfe a Prophet c. Let us shew our selves to be in deed what we are in name and not let our deeds make our names odious and render our Ministery 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. com 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 c. 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 professe the Gospel Thirdly it is comfortable and will sing a sweet requiem to the soule at the last hour Fourthly it is profitable to others 1 Pet. 2.12 they may by your good works which they shall behold glorifie God in the day of visitation The Lord purge out of his Vineyard loose licentious men who are a smoke in his nostrils hatefull and abominable to him who shipwrack themselves and others on the rock of prophanenesse 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 Common-wealth and cry up the times they are accepted and approved of he fares best that Proteus-like can transform himselfe into any shape appear with the mantle of good affection it matters not a pin how is the conversation ô tempora ô mores Enquire of the former times and it was otherwise We have men now adayes desire to have their heads stuffe with strange notions and their mouthes fill'd with new-minted expressions

Fire in their tongues and bent against none more than those that they should love and cherish The poor Britans 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 c. To the Roman Consul the Britans 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 kinde of death either to be drowned or to be killed this is the condition of many how are they tost from post to pillar but especially Ministers who lie liable to the greatest persecutions and those as thick as the fiery Serpents in the wildernesse with their venemous and burning stings Christs Cause and Christ Crosse goe 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 mercifull as he is mercifull Luke 6.36 where you have a precept Be ye mercifull a pattern and it is the best as your c. As is a note of quality not equality we cannot equall God in love for all our mercifulnesse is finite his towards us infinite and this is seen first in his pitty he is pittifull None ever could justly charge God of rigour there is mercy even in Hell pittiful he is in corrigendo Not breaking the bruised reed nor c. 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 judgments 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 doe 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 bitternesse and wrath and anger and clamour be c. 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 reall mercy which his vocall tongue interpreted Father forgive them they know not what they doe his blood Heb. 22. had a voice a mercifull voice Beside all this it is apparent that unmercifulnesse 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 confesse the truth that he may deceive with falshood he is full of subtilty and cruelty a Murtherer from the beginning Though he play the Fox yet he ends with the Lyon blood massacres and destructions are his softest embraces horrour and amazement the pleasures of his court kill and slay the language of his tongue you see God and Christ give no such pattern Unmercifulnesse and cruelty are works of the flesh against Divine precepts and proceed from the infernall pit of darknesse Oh never persevere in that sinne that is so crosse to God so repugnant to his Word and pleads the Devil for its Authour 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 foule-mouth'd man or woman is worse than the Devil for a man may avoid the Devil Resist the Devil and he will flie from you but we cannot resist a slanderer and Railer The world is as full of these as Nilus of Crocodiles Sodome of Sulphur and Aegypt of Lice A good name is a pretious 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 Smiths 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 advise of the Apostle Iam. 4.7 Speak not evil one of c. I remember a saying of Hierome to Iovinian 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 custome 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 perswade you to lay aside all malice envy and evil-speaking 1 Pet. 2. verse 1. Not to persecute any especially those whom God hath depted his Servants and Ambassadours lest you hale down judgments on your heads Oh sad and to be lamented times that give encouragement to licentious tongues for wherein stands most mens Religion but in railing and reviling that our Church is Babylon and Sodome that the Ministers have the mark of the Beast are Baals Priests Simon Magusses that our People are Swine and Dogs they must not give that which is holy unto Dogs c. 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 Christs followers railers and revilers No no. Such deserve our pitty and prayers Father forgive them they know not what they doe Doe not like the Pharisees persecute Gods 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 sheweth

the Prophet Jeremiah Jer. 1.6.7 O Lord God behold I cannot speak for I am but a childe c. Thus it was with Saul afterwards Paul Acts 9.6 And he trembling c. Mans nature is ready to take enough and too much to it self God therefore in his wisdome puts a bridle into this corrupt nature of man and maketh it astonished lest it should presume and boast too much of it self and how can he preach the feare and reverence of the Lord that was never cast down in the admiration of Gods glory and majesty but thrusts himself vainly and proudly into the Ministery not considering whose message he brings and whose person he represents to assume this calling without a call is extreme boldnesse and sinful presumption For if a man would consider Gods greatnesse and his own vilenesse 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 Ministery 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 Ministery 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 carelesly rush into the Ministery and to Gods holy Table where God is present in a farre 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 terrifie them and to make them humble for the Lord respects the lowlinesse 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 publique 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 your selves 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 kinde of practise 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 errours were as Gods judgements on him for his presumption in this particular Let not the bold Bethshemites looke into the Arke or Huzzah handle it if they love their lives Thus have I briefly discovered the greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull ordination or deputation thereunto CHAP. VI. That the Sacrament of Baptism lawfully administred ought not to be reiterated OF this judgment 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 onely 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 againe 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 c. There are Reasons rendred 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 call'd Minister according to Christs institution is not to be accounted frustrate Thirdly as carnall generation is but once so our Spirituall regeneration or ingrafting into the Church is but once to be performed Fourthly the signification force use and fruit of Baptisme continues not for a time but the whole Life of the party baptized Confes of the Chur. of Belg Ar. 34. of Bapt. Confes of Bob. ch 12. of Bapt. Beza Quest. Resp This is seen by the confession of Reformed Churches To such as are once truly baptized into the Church of Christ there ought not to be any reiteration of Baptisme Now if it be performed by Heretiques that deny the principles of doctrine and corrupt the essentiall forme of Baptism as the Arians Samosatenians and others that are not sincere in the doctrine of the Trinity such ought to be baptized again the first being of no validity for the essentiall forme being taken away the matter it selfe is also taken away and this is no rebaptization but the Administration of the true Baptisme If done by some Hereticks 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 erre out of the way of truth in some part of doctrine and using many needlesse and superstitious ceremonies yet using the publique Ministery and essentiall forme of the institution such ought not to be baptized againe But where it is not done according to the form of Baptism denying the Trinity or by a lawfull Minister of the Gospell such ought to be baptized againe 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 baptize any except those which Paul did baptize who had not been rightly baptized 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 baptized were afterwards baptized againe but they which were not baptized with true Baptism where the true doctrine of God the Father the Sonne and the Holy Ghost went before it they after Paul had taught them the true and sound doctrine of Christ then they tooke true Baptisme and after Baptisme by the laying on of hands received the Holy Ghost and the gifts thereof and this to speak properly was indeed not to be rebaptized but to be truly baptized Which saith he is not repugnant

him the silver not the halter When he sent Gehazi after Naaman he suggests unto him the Garments and the mony not the Leprosie He presents unto Christ the glory of the world not the vanity He layes forth his wares to the fairest shew Do not Ixion-like take a Cloud for Juno Let not Religion be a meer fancy deceive not your selves under appearances and think not that zeal which it conceits Oh it is a heart-breaking to a devout soul to see hypocrisie made piety to see men boast of Religion and yet are but as sounding brass and a tinkling Cymball 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 hypocrisie and spirituall 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 Psalm I said I will take heed to my waies 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 Tutour again in three moneths 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 unlesse they learn this lesson they learn nothing at all of goodnesse Jam. 1.26 If any man among you seemeth to be religious and bridleth not his tongue but deceiveth his own heart this mans 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 mothers womb Oh that I could prevail with the professing men women of our Age that would be Guides of the blinde and Instructers of the unlearned that they would learn themselves this lesson to take heed to their waies that c. Goe 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 Christs mark by their fruits you shall know them Oh that people would shew lesse and doe more of goodnesse 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 godlinesse In a word Love all especially the houshold of faith have bowels of compassion towards them despise none especially the Ministers of the Gospel much lesse 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 Sheweth that the contempt of the Ministers of the Gospel is a great and grievous sinne the reasons of it and how it exposeth men to the wrath of God THey doe exceedingly aggravate their sinnes that dare insolently and presumptuously oppose themselves against Gods 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 judgment upon Corah and his Associates for this very sin Contempt of the Ministery Numb 16.11 What are we your murmurings c. their sinne 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 rose and made an Insurrection They made a schisme then 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 rose against David empty fellowes such as rose 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 Israels first-born 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 begins at the Sanctuary Secondly that Reuben joyns also insurrection hath sharers Corah is for the Mitre Reuben for the Scepter Let Moses look to his Throne Aaron to his Chaire Levi hath many things that will doe 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 c. and not onely Usurpation but Intrusion too Why lift ye up your selves 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 Governour or Moses Here were glorious shews 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 possesse 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 himselfe ver 11. What are we your murmurings c. and therefore he plagueth them in a strange and unusual manner to be Ensamples to us that we should fear and not doe 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 judgment 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 c. 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 onely man but God he that willeth Sanctification is