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 doe we admit that case of necessity if it compell us to violate the orders prescribed of God besides the testimony of all the Orthodox this practise was absolutely condemned in the Councel of Carthage Can. 100. There is no plea for necessity which by the ordinance of God is broken and prophaned But admit a private person may administer the Sacrament of Baptisme It will follow that he may as well administer the Lords Supper for the dignity of one Sacrament is no lesse than the other CHAP. VIII That the efficacy of it is not tyed to the Instrument or outward signe IT depends not upon the person or worthinesse of the Ministers Buc. 43. com pl. of the power and authority of the Church but upon God who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duly execute his office The Minister hath power of consecration and Sacramentall 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 signe but he cannot bestow the thing signified John may baptize 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 externall Baptisme which may wash away the filth of the body but not the conscience without the powerfull 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 fitnesse or unfitnesse the vices and the virtues of the Minister his impiety and wickednesse makes not a nullity of the Sacraments but the want of him doth I confesse the Church should endeavour that the Ministers thereof be holy and unblamable and woe unto them if any perish by their vitious practises yet we must not measure the profit of the Receiver by the person administring 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 Arke prepared a meanes to save others but were drowned themselves I had rather make choice of an honest godly Minister than one prophane for such a work it is more comely and yeilds more comfort yet their power is the same Now there ought to be enquiry made after such as are bad Nor is God tyed to the outward signe 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 it self confer grace nor is it tyed to the Sacrament First they are the signes 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 onely but the spirit Therefore the Sacraments doe not by their own virtue work any thing as flowing from their essence but ministerially or instrumentally onely effectually so farre forth as they encrease and nourish our faith Not by any inward power or virtue of their own but by virtue of the principall 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 chanell of conveyance but not the fountain 1 Pet. 3.21 So that of themselves of their own power or any reall and essentiall 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 eternall 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 administred by unworthy Ministers and received by unfaithfull people We doe saith the Confession of Helvetia â—orme Conf of the Minist of the word Art 15. confesse 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 comsort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the virtue and efficacy that is in them unto the Lord and give a Ministery onely to the Ministers For it is certain that this virtue and efficacy is not to be tyed 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 mankinde For which cause we give counsel to beware that we doe 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 Ministery But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word Out of the declaâ— of the same Confes 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 Helv. of the Sacraments of Christ ch 19. we esteem not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the Receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulness or truth and the meer goodnesse of God Also we teach this that the Sacraments of themselves Out of the Conf of Boh of
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 doe not thus execute judgment from Heaven when his Ordinances are violated yet this sin is not hereby lessened the punishment mitigated nor the hand of God shortned 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 prophaned 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 controlement 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 greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull 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 ought to take upon them this Office No man saith Luther although he be more wise than Salomon or David ought 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 T it 1.5 The Apostle ordained Elders in every Church Acts 14.23 Separate me Baâ—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 enjoynes 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 sinne that we are now upon is one of those many that hales down judgments upon this Land Secondly it crosses the custome of the Churches of God those I meane purged from superstition who with one consent hold forth this doctrine that it is not lawfull for any man to take upon him the office of publique praying or Ministring the Sacraments before he be lawfully called and sent to execute the same witnesse the confession of all the Reformed Churches Whosoever is guilty in this particular we may say of him we have no such custome 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 unlawfull his course and progresse is troublesome it is a step to much Schism and Faction Thirdly it is a breach of that order God hath enjoyned for what greater disorder saith a Reverend Doctor can there be then without order to usurp the Ministeriall function nothing better becommeth us then order God is the God of order and the three persons in the Trinity put themselves in order to shew how they love it and our Ministry is called by the name of Orders to shew that we are bound to order above other professions Decor in Domo ejus Beauty and comelinesse are in his Sanctuary and must they not be in his Servants Order it is natures beauty the Churches ornament the worlds 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 comliness without it but all out of fashion no kinde of constancy but all loose without it all falls back to the first Tohis and Bohu emptinesse and disordered rude Chaos of confusion Now what greater disorder then for a man to run unsent to the Lords Vineyard to thrust his sickle into Gods harvest to step rudely into Moses chair to climbe in at the Window and not at the door if none durst assume the honour of the Leviticall Priesthood except he were called Heb. 5 4 Evangelicall is much more honourable and it is great boldnesse to presume to assume it without a calling Yea it is a breach of that order God hath enjoyned As is confessed by the Church of England Fourthly the greatnesse of their sin appeareth in that they are guilty of Intrusion and Usurpation These are two frecklâ—s in the Churches 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 proceedings 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 hast is seldome encountred with good successe Again Of the duty and dignity of the Minist 2 treat the greatnesse of their sin appears in their presumption and violent boldnesse 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 workes 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 Gods glory and greatnesse whose room they occupie 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 c. He that steps into this function without feare 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 c. So
allegorically as Origen some historically as Hierome some morally as Gregory the great some pathetically as Chrysostome some dogmatically as Augustine Thirdly the persons ordained some Apostles c. The Lord hath from time to time raised up instruments and taught the children of men the secrets of his kingdome by men of the like passions its true he can give wisdome without a Teacher maintain life without bread raise up children to Abraham of stones doe more by his absolute power than he will by his actuall 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 soule that is wise in the doctrine of salvation by Apostles Prophets c. Lat. Confes of Helvetia c. 18. God hath alwaies used his Ministers for the gathering or erecting of a Church to himself c. 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 ministery of men The Lord useth no Angels in this great work of mans happinesse but men Consultissime autem sapientissime fieri à Deo intelligimus Zanch. confes Châ— relig de Eccl. Milt gâ—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 c. 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 our selves to be informed familiarly of our equals than to be taught of spirits of a farre differing nature with an unacquainted Majestie and also because we might more easily be deceived of Sathan falsly faining himself to be sent of God and transforming himself to an Angel of light and those surely in our judgment are two not the least causes why the Son of God when he was to fulfill 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 onely excepted hence it is that in these last dayes 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 severall Reasons why the Lord doth not teach by Himself or by Angels but by Man First Buc. in 42 Com. pl. of the Ministery he provides for our infirmity in choosing such Interpreters Secondly to make triall of our obedience who speaks by such Thirdly that he may declare his favour towards us when he consecrates the mouthes 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 Joyntly Apostles To be called by God to the office of Publick teaching and administring the Sacraments Zanch confes 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 immediatly without the work and Ministerie of man and this is done 3 waies First without using any mans service or suffrage Bucan 42. Com. pl. of the Ministerie but his own voice onely 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 shewing the calling and commandment of God so Philip was called by the message of the Angel to baptize the Eunuch Ananias sent to comfort and baptize Paul the Apostle Thirdly by his inward inspiration Of this kinde 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 Ministery 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 verst in all Languages else they could not be instrumentall 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 alwaies necessary to an extraordinary call Zanch relâ—g Christi de Eccl. Mil. guber Neque enim credimus ad hujus generis Ministrorum vocationem Ministeriúmque confirmandum semper opus esse miraculis cum neque omnium Prophetarum c. We doe not believe that there is alwaies need of Miracles to confirm the calling and Ministerie of this kinde of Ministers sith we read not that the sending of all the Prophets was confirmed by miracles but onely by the Spirit of God and zeal of his glory wherewith they burned c. 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 mouthes of these babes and sucklings God ordained praise Leo serm 1. de pen. We may see Vbi Deus Magister est quà m citò discitur quod docetur Where God is the Tutour 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 presidents 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 daies so enthusiastically inspire men but sets them 1st to be Cisterns in the Universities
before they be Conduits in the Countrey 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 Churches 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 filthinesse of that Church was wiped away it was also lawfull although extraordinary for they had the gifts of true wisdome 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 undanted resolution and constancy 4. Gods 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 suspitious 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 Luthers 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 lawfull ex intentione operis ordinationis ipsius in respect of the intention of the Catholick 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 Com 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 somtimes as it fell out also in our daies the state of the Church being disturbed it was necessary that some should be raised up of the Lord extraordinarily which should repair the ruines 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 prophesie in part such Prophets God hath given to his Church till the consummation of all things There are 3 kindes of Prophets according to the threefold distinction of times some write 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 tydings 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 doe the work of an Evangelist to preach the glad tydings 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 untill such time as they were recalled by the Apostles of this sort were Timothy Aretius de Offic 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 layd foundations of faith the Evangelists watered those Churches and built on these their foundation So Buc. 42. pla of the Ministerie preaching the Gospel sometimes in one sometimes in another place as it were subsidiary and certain secondary Apostles not in one onely 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 perswade and work upon the affections as is observed amongst the Fathers Augustine excelled in teaching and disputing Chrysostome 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 c. To teach the true doctrine of Christian Religion to confute false to give the plain interpretation of the Scriptures and to rule Ecclesiasticall 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 Confes Christ fidei de Eccles Cap. 5.26 And that Teachers are Catechists and Instructors of Babes in the School Pastors are such as feed Christs 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 c. who in their preaching
apply the Word of God to the benefit of the Church privately and publickly 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 finde much modesty in his opinion who is not peremptory but concludes meo judicio Pastores 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 doe preach Gods Word and in preaching doe not simply explain it but by teaching admonâ—shing reproving correcting informing exhorting and comforting doe publickly and privately apply it to the use of the Church and besides doe labour in the administration of the Sacraments conceiving publick prayers and with their Consistory are watchfull to take away offences and to govern the Church Doctors are they who applied themselves to the faithfull 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 Ambrâ—n Eph 4. â— 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 becomming 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 Giv 't lib â—8 cap 43. Hier advers Ruff. tom 2. sol 22. some Teachers and not joyn them together Pastors and Teachers Of this opinion is Augustine Chrysostome 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 Latine Tongue Vincentius Lâ—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 Jewell and other true Prophets in our time were so much adorned with all kinde of knowledge that all the world not blinded by the Prince of darknesse might easily perceive they were sent and separated unto their calling by God Now in this variety of opinion it is too much boldnesse 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 scripturis 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 Analogie of faith nor bringeth with it any absurdity How doe Pastors and Doctors differ from Apostles Quest Prophets and Evangelists Nothing at all in respect of the Essential parts of the Ministery 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 Prophecie 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 Reverâ—nd Father Archbishop Whitgift who writing against the Schismaticks of his Age proves out of this present Text that those degrees of Ministers must in some sort remain till the worlds end Some things in the Apostles were temporary and to remain for a time Proper to them alone as 1. Prophesie 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 erre 5. Their immediate calling and general Commission all which ceased with their cause and was not passed over to their heirs their successours 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 Ministery to which the Church is perpetually obliged Men ordinarily called are Pastors of the Catholick Church but not Catholick Pastors of the Church as were the Apostles Secondly Prophets if taken in a strict sense for fore-telling things and prophecying of the Messias Their Office was temporary the Law and the Prophets was but untill 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
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 ejâ—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 baptâ—zâ—tos baptâ—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
Ordinance must not be neglected much more dangerous is the wilfull neglect of this Sacrament of the Lords Supper of greater price and estimation worth and excellency not a Legall 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 prophaning of the Seals what a grand abuse is this to admit all that come though never so wicked and sinfull First Answ 1 that in a constituted Church where there is a setled government and persons that have power to suspend and excommunicate upon just and legall proof of Witnesses such persons so convicted and adjudged guilty ought not to be admitted till repentance and publick 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 debarre from the Sacrament because the partie is known to him or to another to be scandalous unlesse the said partie 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 seeth what confusion and tyranny will follow if one might be both Judex Actor Testis the Judge Accuser and Witnesse 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 reall crimes without legall triall 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 Governours of the Church upon legall triall and proof of Witnesses to take cognizance of scandall Ruth due right of Presbytery As Nature hath given Hands to a Man to defend himselfe from injuries and violence and Horns to Oxen to hold off violence so hath Christ given the power of Excommunication to his Church as spirituall 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 c. say the Assembly of Divines and who these are they tell us To these Officers the Keyes of the Kingdome of Heaven are committed We will consider here what is meant by Keyes 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 Keyes are meant the power and authority of Governours so Musculus and Calvin They hold out a full government Plenam administrationem saith Junius The power of Ministers saith Beza and Augustine de civit Dei lib. 20. cap. 9. Hierom The Key that is the power of Excellency and Eminency The power of Binding and Loosing saith Fulgentius Great power saith Chrysostome A power of Office given to some not all saith Whittaker Christ speaks of Peters publick 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 faithfull Pastors of all Ages Now this power is given onely 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 Gods house 1 Tim. 3.16 This warrant and officiall authority of binding and loosing Christ gives onely to Peter as representing Apostles Teachers and Elders I will give thee the Keyes that is the power to binde and loose 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 loosing which is by publick Pastoral teaching to remit and retain sins doe not fully hold this out The power of Government belongs only to those to whom the Keyes 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 onely but of governing also given unto Kings 1 Pet. 2.14 Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops Watchmen not onely 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 perswaded as we learn by the holy Scriptures and by continual experience that the Church cannot rightly be governed unlesse at known times there be meetings of Ministers c. And he addeth further How shall this discipline have any place there Ibid. 39 where the Ministers doe never meet together to know what is amisse 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 Ecclesiasticall 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 shew that discipline belongeth to the Governours of the Church who are to take notice of scandall 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 fitter to rule the Church than the Ministers of the Church Fourthly by way of Answer to the Objection All that are baptized instructed in the faith of Christ and make publick profession as members of the visible Church wanting neither ripenesse of age nor use of reason nor knowledge of the doctrine of godlinesse nor legally accused and convicted of scandall 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 doe 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