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heaven_n	church_n	key_n	loose_v	2,596	5	9.8092	5	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

to whom the Ministery 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 fealing such doe 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 Ambassadour he is and therefore he onely can offer and deliver with power and authority the outward signe which answereth fitly to the inward matter for he onely hath the key of binding and loosing a power that no Lay-man hath If you look unto men by whom this power is administred it is a meer Ministery 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 loosing in regard of the divers objects and effects The loosing key is that part of the Ministery whereby remission of sins or absolution from sins in the name of Christ is pronounced unto the Believers according to Gods word publickly 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 Ministery 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 captiv'd in the chains of sin and are adjudged to damnation unlesse 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 c. None must imagine that this power depends upon the person or worthinesse of the Minister for indeed properly he can neither binde nor loose any man but it depends upon his lawful Ministery or rather upon God himself who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duely 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 c. 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 generall and this is necessarily required to the substance of the Sacrament for when the word is added to the Element then 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 c. In all the Scripture we never reade of either command or promise warranting the use of Baptisme by Lay-persons without the power of Consecration Sacraments are as a dead body without life as a dumb shew without voice as an empty cloud without water and as a barren tree without fruit idle and dumb signs But it will not be amisse 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 signes 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 vertue 1 book ch 4. and if this be wanting there is no Sacrament for Baptism is no Sacrament except the word be joyned 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 baptisme Ephes 4.5 in regard of the use and of the end so the Nicene Councel I believe one Baptisme for the remission of sins we doe all by this one dore and no other enter into the visible Church Now this one Baptisme 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 minde 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 c. so goes on Whereas we said that Paul baptized again those of whom it is spoken in the 19 of the Acts as being not rightly baptized 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 baptized were afterwards baptized again Sed qui vero baptismo praecedente scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non suerant But they which were not baptized with true Baptisme 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 rebaptized but to be truly baptized and presently after Illos duodecim discipulos fuisse à Paulo vel saltem jussu Pauli baptizatos tanquam non ritè antea baptizatos Those 12 Disciples were baptized of Paul or at least by Pauls commandment as having not been rightly baptized 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 Rebaptization But August who held a difference betwixt Johns and Christs Baptisme yet defends his opinion from Rebaptization Ambrose and Hierome are of Zanchy's opinion as before related that by a counterfeit Baptisme under the name of the Baptisme of John they were rather defiled than washed or at least not rightly and duely baptized 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 baptized 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

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

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 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 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 freckl●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

to be Godded with God Christed with Christ but make not Gods law a lanthorn to their feet and light unto their paths Ille sacras Scripturas ritè legit qui vertit verba in opera Welcome light but the Lord encrease the number of them which expound Scripture not in Leaves onely but in Lives also turn Words into Works I might presse this more fully but what hath been said is sufficient I speak not this against any in particular but that you should shew your hatred of those loose dissolute persons who not onely 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 entituleth a man to the Ministerial Function Episcopius and Nicolaides say That a holy life aptitudo ad docendos alios are onely requirable in a Minister but it is otherwise sufficiency of Learning and holy Conversation is not all though they well learn'd and well liv'd yet may they not climbe 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 seale 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 prophesyed 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 well-ordered 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 Faithfull Shepherd If we run before the Lord call as many doe 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 Thieves 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 ought 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 publick authority given unto them in the Congregation to call and send Ministers into the Lords 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 onely 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 threatned 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 sorth Mat. 10 5. The very word Apostolos comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto to send Matthias must be chosen before he take part in the Ministery 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 Ministery Acts 13.2 3. Separate me Barnabas and Saul for the work whereunto I have caued them And when they had fasted and prayed and layd their hands on them they sent them away This we finde was the practise 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 judgment 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 com 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 praedicate 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 passe the Churches 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 schisme and bane of the Churches peace But I have spoken fully of this in my Part I Chap. V. where I have shewed 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 judgment 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 baptized are equally Ministers and have power to preach the Word of God admin ster the Sacraments and perform other Ministerial offices without any ordination thereunto by prayer imposition of hands or Commission granted by them that have lawfull authority therein by the Law of God and of the Land For proof whereof they alledge 1 Pet. 2 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual

Eternal of the believing Soule to her husband CHRIST Not that we have power of our selves for were we all Boanergeses the sons of Thunder we are not able without him to turn your hearts to righteousnesse it is Christ that must clear the eye undeaf the eare unlock the heart and shake the inmost power of the soul as the thunder shakes the wildernesse It is by our Ministery 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 Ambassadours 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 onely Ambassadours but Legati à latere Stewards of his hidden secrets not onely Dispensatores Ministeriorum as in the Vulgar Latine but according to the Original Mysteriorum Dispensers 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 magnifie them as Christ for they are not Masters but Ministers and yet not vilifie 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 onely Physician who hath the soveraign balm of Gilead but allegorically they are called Physicians Jer. 8.22 Not that they cure of themselves but that they apply Christs saving Physick to the sickly souls of his people and therefore to be esteemed They are termed Saviours as in the last verse of the Prophesie of Obadiah And Saviours 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 thy self 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 lesse than the lowest yet in Christs judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater than the greatest Mat. 11.11 Seventhly Ministers and Dispensers of the Gospel are called starres Rev. 1.20 in name Stella à stando dicitur Why nomine substantia sins metu effectibus God hath fixt them in their Orbes In substance it is a more solid part of his Orbe light simple and most pure in scituation 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 delaies 4. Orderly keeping our own and equall distance 5. In effects in influence light and delight The seven Starres which thou sawest are the Angels of the seven Churches they are Starres on Earth and if they turn men to righteousnes shall shine as Starres in heaven Dan. 12.3 Philosophers tell us that the Sun doth partly enlighten the starres of Heaven but Divinity saith the Sun of Righteousnesse doth wholly enlighten the Starres 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 blinde and dark corners Eighthly they are Gods Labourers not in mean things but in the Word farre more excellent than either gold or pretious 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 blessednesse and everlasting life it were enough to prove the dignity of their calling I might proceed to other Names and Titles there being no lesse 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 pestes Erebi glomerantur in unum The mischiefs of Hell are swarmed to one round and the abominations of Dumah Aegypt and Babylon may all be found in England and this sin of the contempt of the Ministery is not the least it was one ground of a day of Publick 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 peoples opinion The Galatians received S. Paul as an Angel of God yea as Christ Jesus Gal. 4.14 but many preferre their Swine before them The Word of God is the Plow of the Lord the People the Husbandry 1 Cor. 3.9 The Ministers are his Oxen to work at his plow to break up the fallow ground and to tread out the corn Now how be their mouthes muzzled and they that feed others have nothing to feed themselves tyed to the rack and manger But alas this is not all how are they rayled 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 sonne of his own father it is a brand set upon the tongue that must burn with unquenchable flames that it spake against his Brother and slandred his own Mothers Son Psal 50.20 but greater is their sin and lesse cannot their punishment be that not onely condemn their brethren but vilifie 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 onely 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