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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	saul_n	12,106	5	9.9774	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

acknowledgeth retain it and the reverend Fathers recite it Omnis qui irascitur fratri suo temerè Whosoever is angry with his Brother unadvisedly or rashly as Cain with Abel Ahab with Naboth Saul with David shall be in danger saith CHRIST of judgment he alludes as Bullinger and Beza upon the place to the proceedings of the Jewes in their Civil ●ourts by whom a small matter was heard and decided by the judgment of three men that of greater importance determined in a Councel of three and twenty Judges and the greatest of all by the sentence of threescore and eleven Now Christs intent is to shew that as amongst men so before God there are different degrees of punishment according to the different degrees of sin and maketh the malice of the heart aswell murther as that of the hand Whosoever is angry with his Brother c. Secondly he condemneth scornful gesturs Whosoever shall say to his brother Racha shall be in danger of the Councel some derive this word of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English as much as ragged Others from the Syrian Racha which is a terme of disgrace Hierome from rec signifying Idle head S. August and others make it an interjection or broken speech of an angry minde bewraying a malitious heart Others think that by it is signified something betwixt close and open railing as a fiery countenance such as was in Cain a jeering fleering look such as was in Ishmael bending of the browes shaking of the head gnashing of the teeth thrusting forth of the tongue and the like Thirdly Christ condemneth opprobrious words railing and reviling Whosoever shall say Thou fool shall be c. Bitter words are like the pricking of swords Prov. 12.18 And David complains of men whose tongues are as spears and their words as sharp arrows set on by the fire of hell saith S. James Jam. 3.6 and so are liable to hell fire The railer with his venemous tongue not onely poysons his neighbours name his box of pretious ointment but like a sharp rasor cuts his throat this is one prop and that a main one of Sathans kingdome A second is hypocrisie the Jewes vile and sinfull yet could boast of their Father Abraham Joh. 8.53 This conceit John the Baptist would have beaten down Mat. 3. Think not to say c. The varnish of their hypocrisie did delude them so that they grew in love with themselves and undervalued all others This is another great prop of Sathans kingdome A third is Sophistry fraud and cunning Most men strive how to supplant and overthrow one another to undermine the walls of innocency plain dealing is dead and which is to be lamented it died without issue Once Orbis ingemuit factum se videre Arianum The world groaned seeing it selfe made an Arian It may now groane Factum se videns Machiavellum Seeing it selfe made a Machiavell this is that false key that opens the doore of the wrath and vengeance of God maketh the Church of God so thin of Saints and the World so full of Dissemblers A fourth prop is Cruelty what the Fox cannot doe the Lyon must when railing fails and patience is a conquerour then Sathan works in his instrumens by violence John 8.59 They took up stones to cast at him These four are not the weapons of a Christians warfare the properties of a true disciple parts of Gods building but the props of Sathans kingdome They fearfully sinne against God that either despise the Messengers of God or his message Preachers or preaching his servants or his service and yet a thousand offend of mean ones of great ones even in this particular Oh how contemptible vile and base are the Ministers of God in the eyes of many They may justly complain with the Prophet Zachary that they are wondred at Zach. 3.8 And with the Apostle That they are made a spectacle unto the world and Angels and to men and made as the filth and off-scouring of all things unto this day 1 Cor. 4.9 13. They are Christs servants in a speciall manner his Ambassadours Stewards workers together with him such as he parles with all and makes his fellow-Commoners as David said to Sauls men 1 Sam. 18.23 Seemeth it unto you to be a light thing to be the Kings Son-in-law So may I say Seemeth it a small matter to be servants in ordinary to the King of kings Receive them in the Lord with all gladnesse and hold such in reputation Phil. 2.29 We beseech you Brethren to know them which labour c. 1 Thess 5.12 13. God will revenge their wrongs their persecution shall light on the persecutors pates Thou shalt smite saith one of the Children of the Prophets unto Jehu the house of Ahab thy Master that I may avenge the blood of my servants the Prophets and the blood of all the servants of the Lord of the hand of Jesabel 2 Kings 9.7 Many great discouragements attend the Ministery We may spend our lungs preach out our hearts before we can pierce mens hearts or be instrumental to convert their souls If the Lord close the heart we cannot by all our strength open it if people conceive not the things of God let them not blame the Ministers dulnesse but their own hardnesse dig at the root and there see the cause for the Lord hath set open the doors of mercy Gospel grace and glory onely mens hearts are shut up and untill the Lord unlock them we may aswell preach to these walls and move the stones as their cauterized and benumm'd consciences Now as stubbornnesse attends their Ministery so persecution their persons for they are sent forth as Lambs in the midst of Wolves not as Wolves amongst Wolves or Shepherds among Wolves or Sheep about Wolves but as harmlesse innocent Lambs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of hurtfull and hungry Wolves Now from this persecuting none are free 1. Not Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be said by way of Anagram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tu es Ovis Thou art the Lamb So saith John the Baptist Take him typically and really he was slain he was oppressed he was afflicted he was brought as a Lamb c. Isa 53.7 The fleecers fleece him and then the Butchers kill him 2. Not the Church poor thing she hath many Enemies Lyons Psal 58. Break out the great teeth of the Lyons oh God Wilde Boares and Beasts Psal 80. The Boare out of the wood c. Bulls Psal 22. Many Bulls have compassed me strong Bulls of Basan have beset me round thus are the sheep Christs Church devoured It is observed Caetera animalia armavit Natura solum Agnum dimisit inermem Other living creatures Nature hath armed but the Lamb is sent into the world naked giving it neither offensive nor defensive weapons The Dog hath teeth to bite the Bear nayles to teare the Bull his horns to dash the Boare his tush the Lyon his paws and jaws to devoure To these

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

ch of the Sac. in general The unbelievers and unrepentant come indeed into the Assembly of the faithfull to hear the Word of God read preached and expounded and as they come without faith so depart without fruit yet their company defileth not the saving hearer so it is in the Sacraments Again as the faith of the worthy Receiver cannot sanctifie the offensive Liver so the infidelity and iniquity of another shall not barre the faithfull soule from fruitfull receiving according to that saying The righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon himself Ezek. 18.20 The believer is not to omit a necessary duty because of the presence of the ungodly though the miscellane rabble of the prophane be admitted amongst us shall the leudnesse of those take away Gods Ordinance God forbid What if some did not believe shall their unbelief make the faith of God without effect Rom. 3.3 So if some receive the Lords Supper unworthily shall their unworthy receiving make the Lords command without effect In all companies there will be intruders Sathan amongst the Angels Saul amongst the Prophets Judas amongst the Apostles Nicholas amongst the Deacons Demas among Professors Yea though Thyatira retain a Jezabel the good are commanded to hold their own Rev. 2.24 Did not S. Paul command communion with the Church of Corinth 1 Cor. 5. wherein there were carnall men deniers of the Resurrection and such as went to Law with their brethren and that before Infidels Some say the place 1 Cor. 5.11 is to be understood of eating at the Communion-Table or if it be of familiar eating and drinking of civil conversing Then much more are we not to communicate with them at the Table of the Lord but not to eat in that place is not to keep intire fellowship with him Ruth Reasons for Separarion discussed as the phrase noteth Psal 4.9 John 13.18 Psal 55.13 so doth Chrysostome Theophylact and Oecumenius expound this place Bullinger Contubernium interiorem convictum prohibet So Calvin Peter Martyr Beza Piscator Paraeus Idem So Erasmus and Aquinas Haymo Gagneius It is no inconvenience to professe that we are all one visible body in the Lords Supper Reasons for Separation discussed 1 Cor. 10.17 though we be not one invisible true and mysticall and redeemed body of Christ as it is said 1 Cor. 10.2 That all were baptized unto Moses in the cloud and in the sea verse 3. And that all did eat the same spirituall meat verse 4. and that all did drink the same spirituall drink the rock Christ yet did they not sin in this and partake with the wicked in their evils to wit in their wicked prayers and sacrifices because it is said verse 3. God was not pleased with many of them in the wildernesse because verse 6. they lusted after evil things and many of them were Idolaters Epicures Fornicators Tempters of Christ and Murmurers and there fell of them in one day Twenty three thousand verses 7 8 9 10 11. And upon the same ground S. Paul saith in the same place verses 16 17. That we speaking of the Corinthians are all one bread and one body and yet verse the 21. many of these were partakers of the Table and cup of the Devils and in the next Chapter Many came drunk to the Lords Table many did eat and drink their own damnation and were stricken therefore of God with sicknesse and death verses 18 19 20 29 30. c. and yet verse 33. S. Paul chargeth them to come together to the Lords Supper so farre is he from a shadow of separation That separation the Apostle speaks of is morall not personall and locall its true we must not partake with the wicked in their evils that is in their unlawfull and Idol-worship or superstitious and Will-worship but what makes this for separation from ungodly men that come to a Gospel Ordinance expresly commanded which is enjoyned to the wicked and Hypocrites no lesse than to the godly and we are to countenance their communicating as we doe their hearing of the word and to joyn with them both in our reall and personall presence and to say Amen with them as the Disciples gave their personall Amen and their countenance and presence to a holy action at the last Supper with one of their number whom they knew to have a Devil and to be a Traytour and dipped their hand in the dish with this man after Christ had warned them that there was such an one but this is but to say Amen to the externall worship which is lawfull according to the substance of the act Christ told his Disciples that they were unclean and that one had a Devil though they knew not the man yet they knew there was an unclean beast in their society yet who dare condemn Christ and his Disciples for communicating with Judas Say he was not convicted of scandall that makes it not no scandall but aggravates the offence being greater after than before conviction for magis minus non variant speciem More or lesse of sin doth not vary the nature of sin S. Paul knew some of the Corinthians were carnall Ruth Reasons for Separation discussed denied the Resurrection and some came drunk to the Lords Supper So that there must needs be a pollution of the Lords Table yet S. Paul willeth them to examine themselves and come together to the Lords Supper and yet in communicating there was no participating of the evils of those men I confesse it is matter of sorrow to see such come and all lawfull means should be used by the Minister in the want of a setled government of information instruction denunciation of judgment and the like all which if it work not to the end intended yet the Minister freeth himself from the guilt and the unworthy Receiver hales judgment on his own head I cannot conceive how the society or company of the wicked can debarre the use of a necessary Ordinance of the Gospel For the last clause in the Objection to be forborn for a certain time and season I desire to know what is meant by a certain time and the latitude of it how long it shall last and when it shall end if by a certain time you mean many years as 5 6 7 8 9 10. for so long it hath been forborn in many places of the Land I am utterly against such a time or forbearance for First there is a command for the frequent administration of it so that if it be seldome dispensed the Ordinance is transgressed Secondly it is necessary Necessitate praecepti ordinarii medii as an expresse duty and ordinary means of salvation Thirdly the danger of the neglect is great we read that the neglect of Circumcision was very dangerous Gen. 17.14 And the Lord would have killed Moses because his Son was not circumcised though it was a sign that seem'd base contemptible yet because Gods

Saints So was the Church of Corinth 1 Cor. 1.2 The Church of Philippi Phil. 1.1 and yet there were many Hypocrites amongst them in this sense men may be Saints and yet damned professe Religion seem unblameable and yet want the power of godlinesse and sincerity Many doe wofully delude themselves with the name when they are nothing in truth and reality but alas when these are to die and death stares them in the faces how sad will be their condition it is not an empty name will serve the turn there must be more to the attainment of heaven Secondly what is meant by Perfection or Perfecting Perfection is a state not to be obtained on Earth but reserved for Heaven Talis sedes expectat talem Sessorem Such a house requireth such an Inhabitant as long as we carry flesh about us sin we will 1 Joh. 1.8 Non plenam induimus perfectionem donec totam exu mus infectionem All the stains of our infection must be washed away before there can be perfection So the Apostle Phil. Auguct Hieron tom 2. fol. 254. 3.12 Not that I had already attained c. It is true we are said to be perfect here perfectione partium sed non perfectione graduum partially but not gradually though every part be in some measure sanctified yet we must grow to a perfect man we are Mundi mundani Clean in part and in part to be made clean all our perfection consists in the acknowledgment of our imperfection All our righteousnesse in the forgivenesse of sins August lib. 19. 17. Chap. de Civit. Dei rather than in the perfection of virtue The Authour to the Hebrews tells us of our comming to the spirits of just men made perfect Heb. 12.23 This is a passive quality Non qui perficiunt sed qui perficiuntur Not such as have made themselves perfect but are made perfect Our purity is not in facto but in fieri inchoate not finished The wicked are perfectè imperfecti perfectly imperfect The godly are imperfectè perfecti imperfectly perfect The Cathari against whom Epiphanius and Augustine write in their Books of Heresies affirmed that they were without sin and the Novatians and Donatists held that they were so holy that they needed not say Forgive us our trespasses Audes tu Novatiane mundum te dicere etsi operibus mundus esses hoc solo verbo immundus fieres Darest thou call thy self clean though thou shouldest be so in regard of thy works yet this one word to say thou art clean is enough to make thee unclean Quis melior Prophaeta Davide saith Bernard de quo dixit Deus c. Bern. in annot Who is better than David of whom the Lord said I have found a man after my own heart yet he had need to say Lord enter not into judgment with thy servant c. Non peccare Dei justitia est hominis justitia indulgentia Dei To be without sin is the righteousnesse of God mans righteousnesse is Gods indulgence pardoning of sinne These kinde of men thus swelled with pride blown with ostentation and dreaming of self perfection are in a most dangerous condition Let the Donatist drink never so deep of the justifying Cup of his own Righteousness Let the Pelagian as deeply pledge him Let the Papist climb upon his Meritorious stairs Let the Pharisee glory in his own Robes Let the Legallist pride himself in his own acquired Holiness yet all these will be found to saile on dangerous shelves But not to make this altogether our discourse the words are read diversly Galvin Castalian Some reade ad constitutionem or ad Condendos Sanctos The Saints are of Gods houshold and the Church is Gods House Heb. 3.6 The chief builders whereof under Christ are Apostles Prophets c. Erasm Marlor Vatablus Some reade ad instaurationem for the repairing of such as are decayed in Gods building We sin daily and hourly and therefore that we may not fall finally from grace we had need be repaired and under propt by the daily exhortations of Pastors and Teachers lest our building fall Others read it ad coagmentationem Sanctorum Aretius Beza Zanchy for the joyning and joynting of the Saints The best of people are oftentimes out of joynt out of order out of square Now the Lord out of his infinite goodnesse gives some Apostles c. for the joyning and knitting of the Saints unto the head Christ by faith and unto one another by love Lastly it is read as most agreeable to the Syriack and vulgar Latine for the perfecting of the Saints and that in two respects First in regard of their daily growth in grace going from strength to strength for the word of God is profitable for correction 2 Tim. 3.16 Secondly in regard that their number is fully accomplished by the preaching of the Gospel for grace is not onely begun but perfected by this means Here take notice that Gospel-Ministers are not onely for conversion of Sinners but confirmation of Saints Thirdly that the Saints are not above Gospel-Ordinances The Word of God is the Scepter of Christ by which he rules and governs called the Rod of his power Psal 110.2 The Law of Sion Isa 2.3 The wisdome of God 1 Cor. 2.7 and the sword of his Spirit Ephes 6.17 Now he is stubborn that will not be perswaded by his Rod Rebellious that will not be guided by his Law Foolish that will not submit to his wisdome and mad that will despise the sword of his Spirit they are doubtlesse in a mighty errour that say they are above the Ordinances of God One end of the Ministeriall Office is the gathering together or perfecting of the Saints Saint Peter writes to the Elect of God 1 Pet. 1.1 and to those that had obtained like pretious faith Gods Elect have need to be put in minde of their duty even those that are regenerate and sanctified The second end of the Ministerial Office is the work of the Ministery the word Worke forbids Loytering and the word Ministery Lording Domabis Lupos sed non dominaberis ovibus as Bernard told Eugenius ●●nchy De●consid lib. 2. As the first concerneth such as are called so this concerneth such as are to call the gifts of Christ are not theorical but practical and given unto Pastors for the work of the Ministery to labour faithfully and painfully to bring souls to God Take heed to your selves saith the holy Chost and to all the flock whereof the c. Acts 20. The end of our preaching is not to make way for our selves and our own preferment but for Gods glory to prepare the way of the Lord and make straight paths for our God Isa 40.3 4. We have a hard task Ars artium Regimen animarum The cunning of all cunnings is to govern souls It is no easie work to make men righteous to dispossesse them of open impiety and close hypocrisie to take the pillows from under

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