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
of the Apostles planting a building on their foundation perfecting their work till the consummation of all things Fourthly as for Pastors and Teachers none questions their duration or continuance Hipp in verba Pauli 2 Cor. 32. inter opuscula Hip pag. 671. Pet. Martyr com in 12 Rom. Ball. in Eph. 4. therefore a great Divine is bold to say That God will alwaies have these degrees in the Church and Peter Martyr is of opinion that the Apostle describes in that place such gifts as are necessary for the Church at all times amongst which he mentioneth as a chief one prophecying Bullinger observes that the words Prophets Apostles and Evangelists are confounded and the Pastors of Zurick in their later Confession of Helvetia Harm Confes sect 11. p. 339. Chap 18. write thus The Ministers of the New Testament are termed by divers names for they are called Apostles Prophets Evangelifts Bishops Elders Pastors Doctors Having spoken of the words severally we shall consider them joyntly and they teach us this Lesson That there is a Ministerial office Confess Helvet 1 Ar. 15. 2. chap. 18. Boh. chap. 8 9.14 Gal. artic 25 29 30 31. Belg. ar 3.31 Aug. ar 7. Sax. ar 11. Wittenberg ar 8.20 Suev ar 13.15 men ordained and appointed by God for dispencing the Ordinances of the New Testament of this we read 1 Cor 12 28. Mat. 28.19 20. besides the judgment of all the Orthodox it is the joynt consent of all the Reformed Churches as Rogers observes on the 23 Article of the Church of England a raithful incerter of truth CHAP. II. In two things saith the Church of Helvetia c. 18. Teaching the Gospel and administring of the Sacraments 1. That a Ministerial Office consisteth chiefly in 3 things in publick Preaching Praying and administration of the Sacraments IN Publick Teaching under which head I conclude Catechizing which is of necessity and of much use and benefit in the Church That this is a part of the Ministerial office we read Tit. 1.9 2 Tim. 2.2 This Christ giveth in commission Mat 28. Go teach there is a necessity laid upon me saith the Apostle Et vae mini si non praedicavero and woe unto me if I preach not the Gospel 1 Gor. 9.16 As publickly to preach before men be sent is a grievous sin so not to preach being sent is a mighty fault and exposeth a man to the wrath of God I must saith our Saviour preach the kingdome for therefore am I sent Luke 4.43 The Apostles though wofully tost from post to pillar yet ceased not to teach and preach Jesus Christ Acts 5.42 Our calling alloweth us no time to sit still and sing requiems I cease not saith S. Paul to admonish every one day and night with tears Acts 20 31. I ceaâ—e not Ecce laborem behold his pains to admonish Ecce officium behold his duty every one Ecce amorem behold his love night and day Ecce vigilantiam behold his watchfulnesse with tears Ecce compassionem behold his pity As they are stewards of Gods graces so they must be faithful and painful in the distribution of them First there is required faithfulnesse for every steward is Promus condus Promus to lay out aswell as Condus to lay up for Gods flock must neither be starved nor lean fed they must have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.42 both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their meat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their measure A Ministers chiefest quality is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be faithful both in accepto and expenso to give every one their meat in due season for if he cut them short of their portion the Lord will cut him off and give him his portion with unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 46. Many run curvo pede with a swift not a straight foot they are in Moses chair before they are aware but he that is sent of God cannot so speedily execute his Commission When it pleased God saith S. Paul to send me to preach his Son amongst the Heathen immediately I conferred not with flesh and blood Gal. 1.16 The Messenger must doe the Senders businesse not his own and he that commands us agere to doe commands hoc agere to doe this S. Paul adviseth Timothy I charge thee before God c. 2 Tim. 4.1 2. Christs charge to S. Peter is tripled 1. Lest he should not feed the flock at all 2. Lest he should doe it negligently Bernard comments thus on the words John 21.15 Unlesse thy conscience bear thee witnesse that thou lovest me exceedingly much plus quam tua plus quam tuos plus quam te more than thy goods more than thy friends more than thy self thou art not worthy to undertake this office Secondly there must be painfulnesse free from all sloth and negligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.17 Labouring in the word and doctrine the word in the Original signifies not an ordinary labour but such as is with great strife earnestnesse and strain of all the strength borrowed from the toyle of Rowers in galleys Bp. of Salish Oportet Episcopum mori praedicantem a Bishop or Minister should die preaching and the Greek name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust whence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister or servant who labours till he be of dustysweat not unlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dâ—e minister or perform ones duty the office of such is a worthy work not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.1 those several names given to the Messengers of God point out painfulnesse he is called a watchman therefore not to be slothfull a Seer therefore not to be sleepy a Trumpeter therefore not to be dumb a Labourer therefore not to be idle a Steward and therefore not to be carelesse a Shepheard and should not a Shepheard feed his flock Ezek. 34.2 Cursed is he that doth the work of the Lord negligently Jer. 48.10 for it is a haynous fault and procures a grievous punishment Zach. 11. ult The bells in Aarons garment betoken the voice of a Minister and if the sound be not heard it is the price of the Priests life if any soule miscarry through his negligence then his blood will be required at his hands The Lord grant that none that puts his hand to the plough may either be guilty of unfaithfulnesse or slothfulnesse in his calling which will undoubtedly bring the wrath of God upon him It is no matter amongst many how small their flock be so their fleece be great how little their pains so their profit be much how few souls they gain to God if they can gain large preferment to themselves never proposing the end of their Ministery the Conversion of soules
whereby we have an assurance of Gods favour It is a signe to signifie and represent a seal to ratifie and confirm the promises we read are confirmed to the believing soul Rom. 15.8 First in the Book of his Eternal Counsel that Book S. John speaks of Revel 5.1 2. which had 7 seals to signifie that it was perfectly ratified Secondly in his Son our Saviour for him hath God the Father sealed John 6.29 The riches of the New Testament are confirmed to us by the blood of Christ Heb. 9.15 Thirdly by Gods privy Seal his Spirit is called the Spirit of promise Ephes 1.13 Fourthly God confirmeth his promises by this Sacrament which is his broad Seale to confirm our faith and ratifie our assurance in Christ It doth give and conferre faith but more surely and strongly confirms faith which confirmation is not by any inherent power in it but by the holy Spirit working a strong perswasion and assurance in us sealing the blessings of the Covenant which doe chiefly consist of three parts First the forgivenesse of sins Jer. 33.8 Isa 43.25 Secondly the adoption of sons Jer. 31.31 32. Thirdly the promise of Eternall blessednesse And what greater blessings than pardon to poor sinners acceptation of bondslaves to be sons and to have the promise of Everlasting life This is the Covenant written by God to which he hath put to his Seale for our further assurance One Tree of Life served Adam One Rainbow gave assurance to Noah but to us behold Two unchangeable Sacraments two witnesses whereby we have full assurance Now I conceive that the deferring of this Seale from time to time which doth confirm our Charter is a great weakning of our faith hindrance of our assurance and ratifying the blessings of the Covenant of grace Thirdly the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another hence it takes its denomination of communion 1 Cor. 10.16 17. As faith receives him so by this we are joyned near to him and have spiritual fellowship with him by this he means that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally by the Bread sacramentally and by the Holy Ghost spiritually made one spirit 1 Cor 6.17 or one spiritual body as the members receive life from the head and the tree moysture from the root so the faithful from Christ Secondly this seals that communion that Christians have one with another For we that are many are one bread and one body because we are all partakers of one head 1 Cor. 10.17 It puts us in minde of our unity and concord being one body and to avoid discord and dissention 1 Cor. 11.18 20. When ye come together c. This was one end why it was ordained of Christ to be a bond of love and chain us together that we break not from God and our Brethren Of the Church of England Art 28. The Church of England saith that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to another c. This are we taught by the same bread compact of many corns the same wine prest out of many grapes 1 Cor. 10.17 Oh how many great and grievous are our distractions Brother against Brother Father against Son Minister against Minister People against Minister he hath no part in Christ that doth not grieve at this What a shame is it that the Sheep of the same Shepheard the Children of the same Father the Servants of the same Master the Heirs of the same Kingdome the Guests of the same Banquet the Partakers of the same Hope the Members of the same Body the Professours of the same Faith should contend and strive one against another fighting quarrelling hating envying and backbiting one of another Saint Paul condemning the abuses of the Corinthians exhorts them to tarry one for another 1 Cor. 11.33 that they would go hand in hand and lay aside all difference and dissention And our Saviour enjoyns Brotherly reconciliation Mat. 5.24 When thou bringest thy gift c. I appeal to any judicious Christian whether this fact doth not conduce to the renewing and maintaining of love and was by our Saviour instituted to that very end and whether the seldome use of it be not a great cause of that generall hatred rancour spight and envy of one against another Fourthly the long Omission of it is a barre to the frequent meditation of the great work of Redemption Art 28. The Church of England calls this a Sacrament of our Redemption by Christs death It was Christs last word to his Disciples the words of a dying friend which ever leaves behinde deep impressions Doe this in remembrance of me it was reserved till the approaching of his death that we might the better remember him when he was dead God gives the Rainbow a token of mercy to posterity the first born must be sanctified that so the day of the Jewes deliverance out of the Land of Aegypt might be remembred There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food When the Lord parted the waters of Jordan he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works and that when the Children of Israel should aske in time to come what was meant by those stones they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ and hath commanded us to continue this holy remembrance of his death and passion 1 Cor. 11.25 26. to be kept in memory and remain to posterity that they might know the occasion of it I desire that it may be considered whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption Fiftly the long Omission is a barre to the serious and sad remembrance of our sins it is true we are every day to call to minde our wormwood and our gall to cast up our accompts Quid feci quid non feci Yet we had need of all helps to this end and the Sacrament being a lively representation of a crucified Christ doth bring to our mindes the remembrance of our bitter sins that brought to Christ such bitternesse of torment Magna amaritudo peccati quae tantam amaritudinem peperit Great was the bitternesse of sin which brought forth so much bitternesse of torment When we behold a crucified Saviour we presently reflect on our sins as the proper and principall causes of Christs sufferings Pilate Herod Judas the Jewes and Gentiles were but instruments which our sins set on work None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory
Sixtly the long Omission is a barre to those helps that doe assure us of the promises and strengthen our faith First by this the Lord represents his promises as it were painted in a Table and setteth them forth as in a lively picture before our eyes that we may not onely hear but see handle touch and tast and digest them It is observed that this Sacrament doth more seal the promises than the Word doth not for the substance and matter it self but for the manner of working making us after a sort to handle Christ with our hands and see him with our eyes Though the Word and Sacraments agree as instruments by which the holy Ghost useth to make us one with Christ and partakers of salvation the working and forcible power of both depending on God alone and flowing from him as from a fountain and yet they differ in that the Word is offered to all none excluded and debarred from the hearing of it 1 Cor. 14. yet not all to be admitted to this Again the Word begins and begets faith but this is of another nature We must bring Faith with us the Word affects the eare but this offers Christ to the eyes and we see him crucified before us Secondly this Sacrament strengthens faith it is an effectual means to that very purpose and it is found by experience that Christians in their spiritual languishings gather strength from this heavenly Manna being a speciall support and prop to faith The Lords Supper is defined by Doctor Ames to be the Sacrament of the nourishing and growth of the faithfull in Christ Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment The Lords Supper is to be considered under a fourfold notion 1. As it is a spiritual medicine to cure the remainders of our corruptions 2. As it is a spiritual food to strengthen our weak graces 3. As it is a spiritual cordial to comfort our distressed consciences 4. As it is a strong obsignation and forcible engagement to all acts of thankfulnesse and obedience in Jesus Christ I leave it to any experienced Christian to judge whether their faith hath not been greatly strengthned in the frequent receiving of this blessed Sacrament and in the long forbearance have found much weaknesse of faith Seventhly the long Omission of the Lords Supper is not warrantable Jemes because it is a special part of Gods positive and instituted worship It is more properly and immediately the worship of God than the exercise of discipline Discipline is necessary to the well-being of a Church Rutherf Whitaker de Eccl. contro 2. Quaest 5. c. 17. but this Sacrament in some degrees necessary to the essence and beeing of a Church the administration of the Sacraments are in some sort the essentiall mark of the Church but so is not discipline Some think the Sacraments are but only civil and ceremonial and to be received in obedience to Magistrates but are of no effect to perfect one But it is not so for they doe greatly sin who either doe not use the Sacraments at all or administer them when and to whom they list It is a duty that lies upon all Believers to the end of the world 1 Cor. 11.24 25 26. Want of Chu government no warrant c. p 3. Jeans pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty Mr. Jeanes well observeth from the aforesaid Text quoting severall Learned Authours as Tilemanus Hishusius Fredericus Baldwinus Peter Martyr Calvin Musculus Aretius Hipperius Tossanus Paraeuâ— Piscator and others and he addeth from Master Pemble that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as you doe it therefore doe it often as a duty incumbent on Christians for this we have the example of the last and purest times The Apostles delivered it and the people received it every Lords day Acts 2.41 42. 20.7 This was the custome of the Church many years after the Apostles times as we read in Ecclesiastical story in some places every day as Augustine * August in Iob. irâ—ct 26. Chrysost in Eph. 1. Hom. 26. every Lords day as Chrysostome in all places So Just Martyr and Tertull. often in the year as the same Augustine †Aug. ad Ian. Epist 1.9 Untill the negligence of the Pastours and coldnesse of the people brought in the seldome-use of it It cannot be denied but it proceeded from the shop and invention of the Devil whosoever were the instruments to bring in this corrupt custome of once communicating in the year By this word as often is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper I will not dispute the Churches liberty concerning prudent fit Ieanes pag. 4. and convenient seasons for the administration of the Lords Supper so that she keep within the latitude of frequency it is not left free unto Christians and committed to our discretions to receive or not receive Such a conclusion is bad from this word as often this were no lawfull liberty but unlawfull licentiousnesse We ought to make some conscience of this duty being a Commandment of Christ as we doe of other Commandments prescribed Thou shalt not steal few but make some conscience thereof because Gods Commandment so here is a Commandment from our Father and Master whom we should obey as Sons and Servants God is dishonoured by a carelesse abstaining as well as by an unreverent receiving Now it cannot be otherwise imagined but the long Omission is a neglect of our duty and of that principall part of Gods positive and instituted worship It is the safest for Christians to conform to the Apostolical and primitive times and that then it was used every Lords day is apparent Divine Right of Church-government pag. 20. Jean 21. And whatsoever actions say the London Divines were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment are obligatory to all and a Rule to after-generations and how the omission for 7 8 9 10 years stands with Apostolical practise I leave to any to judge and what if it binde not to the same time yet it holds out a frequency of administration I wish all Ministers would observe this Apostolicall practise for we cannot have better patterns for imitation than the Primitive Church Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity and as a Guide leadeth us the way The Lords Supper is the work or speciall businesse of the Lords day and the day is the special time for such a businesse Shep. of the Sabbath It was ordained by the Canons of many Churches that every one should communicate at least three times in the year but now if a survey were taken it
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 â—â—nchy Deâ—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
encrease and growth so this mysticall body encreaseth with the encrease of God Col. 2.19 Now in heaven there is no augmentation encrease and growth therefore are the Saints compared to a perfect man To the measure of the Stature not that all in heaven shall be of that age wherein Christ died onely it denotes that there shall be nothing wanting to make our glory perfect here we shoot out some few boughs bring forth some little fruit we grow as fast as we can adding to faith virtue to virtue knowledge but there we shall have a full measure of sanctity of comfort of blisse of glory of the fulnesse of Christ Christs fulnesse is to be considered personally or mystically personally in himself and so he is not onely perfect but perfection Col. 1.19 in him dwelleth not onely a sufficient fulness but all the fulness not of any created nature but of the Godhead not phantastically but bodily 2. It is to be considered mystically or in relation to his Church who shall be gathered together to the head and partake of the fulnesse of Christ The words thus explained there ariseth from hence this truth That the office and function of the Ministery is not temporary Obs but perpetuall that is must remain till the Saints be perfected in glory it must continue till we all meet c. God was the first Teacher and Doctour of the world as he was in himselfe so in his teaching wonderfull in processe of time this Divine wisdome thought it necessary to use outward instruments and to teach the sons of men by Men yet through various dispensations Hebr. 1.1 God can give spirituall life without the ordinary means he can maintain a naturall life without bread he can give wisdome without a Teacher nothing to him is impossible but what is to us naturall sin and defects though God can doe all things by his absolute power yet it is his will to ordain his Word as the ordinary means of salvation to give men knowledge by instruction and save by teaching Thus Cornelius was taught by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip Every Soul that is wise in the Doctrine of Salvation by Apostles Prophets Evangelifts Pastors and Feachers appointed for the gathering together of the Saints for the work c. When the Lord intended a blessing to his people he made them this promise I will give you Pastors according to my heaert that shall feed you with knowledge and understanding Now the Lord hath not at any time ceased and left off but from the infancy of the world to this present hour hath continued the Ministery to his Church Christ gives his Apostles a Commission Mat. 28.19 Go teach all Nations and concludes with a promise verse 20. Loe I am with you alwaies c. God will send shepherds till every lost sheep be brought to his fold the Ministers voice shall sound till the Archangels voice be heard Art 23. Pro. 4. This is the Doctrine of the Church of England And the late Assembly of Divines hath this expression Unto the Catholick visible Church chap. 25.3 Christ hath given the Ministers Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world You reade the Ministration of the Law had an end but the Ministration of the Gospel hath no end till the world end God hath made us saith the Apostle able Ministers of the New Testament not of the Letter but of the spirit the letter killeth but the spirit giveth life 2 Cor. 3.6 The proper office of the Law is to terrifie to condemn but the power of the Gospel is to convert to save Moses glory is done away the type is vanished but Christs glory remains and abides for ever after the first Testament there did follow a second but after the second there shall succeed none the Gospel in the Revelations Rev. 14.6 is called the everlasting Gospel The Ministery of the Gospel saith Zanchy begun with Christ and shall end with the world but the power of it is everlasting A condito orbe usque in omnem aeternitatem duratura for it is the power of God unto salvation unto every one that believeth not onely is it called so in regard of the power of it but that everlasting life is the subject of it it holds forth eternall life and is the common ordinary means of bringing us thither as the blood of Christ must be for the saving of sinners to the end of the world so his Gospel must be preached that the people may be taught how this blood must be applied As long as there is a Church upon earth which will be to the end of the world Mat. 16.18 Thou art Peter and upon c. God can assoon forget himselfe as his promise cease to be God as cease to be faithfull As long I say as there is a Church on Earth so long must there be Teachers in and for the edifying of the Church 1 Cor. 12 28. and so here he hath given some Apostles some Prophets c. Experience telleth us there are Wolves as full of craft as cruelty who desiring to devour their flock endeavour the removall of the Shepherds but Pan curat oves oviúmque magistros Our great Shepherd preserveth his sheep and shepherds He that hath given the Ministery to his Church will maugre the malice of all opposition maintain that order in it and keep fast those stars in his right hand Revel 1.16 that none can pluck them thence it is true the great red Dragon with his tayle Rev. 12. hath drawn away a great part of the starres of our heaven and cast them to the earth yet still some abide in their orbes to give light to this crooked Generation and let us pray the Father of Lights to continue them and to fix more and more burning and shining lights in our firmament and suffer no longer wandring starres Jude 13. and ignes fatuos to misleade his people into bogs and precipices What hath been spoken may serve First to refute the errour of such as say and affirm That there is no Ministery the Apostles are dead their calling ceased with them of this opinion is Episcopius Ostorodius and others Some affirm that the Ministers calling is onely for orders sake but a thing not necessary by Divine institution Some crie it down as uselesse and needlesse and condemn the Ministerie of the Word and Sacraments as poor low empty and naked things Secondly from hence we may take notice of Gods great love to his Church from time to time raising up Prophets Evangelists Pastors and Teachers whereby Sathans dominion is weakned Christs kingdome advanced being the means of daily intercourse betwixt God and man speaking unto them as a man to his friend and beseeching them by us through Christ to be reconciled to him it is a very sad and uncomfortable thing when the Lord depriveth a Nation of this blessing
when the Lord meant happinesse to his people he made them this promise I will give you Pastors according to my heart which sha feed you with knowledge and understanding but to deprive you of this is a token that ruine and destruction is at hand unthankfull are that people that will not acknowledge the wonderfull blessing of God in the Ministery the want of this doubtlesse is one of the greatest judgments that can befall a people So the Lord threatneth Amos 8.11 to be debarred of the glad tydings of salvation and not hear the sound of the Gospel but wander in darknesse and ignorance must needs be a heart-breaking and heart-tormenting sorrow The Lord out of his love giveth Ministers to his Church and they are for their works sake to be beloved and prayed for for if the Lord should totally eclipse these Lights it would be the darkest and dismall'st day that ever your eyes beheld Divines have severall opinions upon that place of the Psalmist Psal 45 9. Vpon thy right hand did stand the Queen in gold of Ophir so the Original but in the other Translation of the Psal it is read In a vesture of gold wrought about c. To clear this exposition from novelty you must know 1. That the Septuagint reads it so whose translation is used by Christ and his Apostles Secondly the Antient Fathers for the most part interpret the words so Thirdly the clause wrought about with divers colours is nothing else but a periphrasis of the Hebrew Cethem Fourthly David seems so to expand himself verse 14. speaking of this Queen She shall be brought unto the King in garment of needlework that is of various and divers colours Thus much for the clearing of the words The matter of the Churches apparell is gold her trimming embroydered with divers colours is the righteousnesse of Christ the hand that putteth this on is faith the clasps that tie this close together are the Sacraments But there are other Expositions upon the words Divers colours which is not amisse to insert some understand divers virtues according to that of Saint Paul Col. 3.12 Put on tender mercies c. Some by this understand the divers kinds of precepts in the Scriptures Some morall others naturall some theoricall others practicall some legall others Evangelicall Some by Divers colours understand Contemplation and Action Some understand this of those graces and gifts of the Spirit mentioned 1 Cor. 12. Others of those degrees and orders in the Church Some Apostles some Prophets c. These are the embroideries of the Church with these the Lord doth clothe her and make her happy without which she is poor and naked Oh! where is your and the Nations thankfulnesse what could God Almighty have done more that he hath not done sending Labourers into his Vineyard some ploughing up the fallow ground others binding the broken-hearted leaving no means unattempted to make us happy yet have we not manifested our thankfulnesse to the Father of Lights for giving us such Lights Nay rather doe not many contemn and despise revile and rayle against them and look upon them as the every scum and off scouring of the earth They whose lips God hath seasoned and seal'd to preserve knowledge are held contemptible and their feet foule that bring the fairest message the Prophets labour to cure Jerusalem but Jerusalem labours to kill her Prophets a strange requital Many kill us whom we would cure though not in our naturall yet in our civill life our reputation though we feel not actuall murtherings we are sensible of cruell murmurings Ishmaels tongue made him a persecutor aswell as Esau's hand I tremble to consider to what malice and envy this holy calling is exposed as S. Paul saith We are made a gazing-stock to the world to men and Angels 1 Cor. 4.9 Athanasius was nick-named Satanasius Cyprian called Caprian Paul accounted mad CHRIST reputed a Conjurer casting out Devils through Reelzebub the chief of Devils In our own cause we are to be silent in Gods cause zealous for private injuries we are to passe them by with a Father forgive them but when the cause of the Gospel suffers and is wounded in the reproach of the Ministery we are not to be silent Christ when he was reviled reviled not again when he was persecuted 1 Pet. 2.23 c. but when accused of blasphemy Luke 11.15 he answers he makes apologie for himself and confutes his adversaries by severall arguments verse 17. and so on But more of this in its proper place Thirdly if God give his Church this priviledge of the Ministery they may expect a priviledge of God that is protection Hath his wisdome sent them and shall not his power protect them I send you forth in the midst of wolves 't is true but the same Christ saith I am with you alwaies c. The Prophet Ezekiel is sent to a rebellious Nation impudent Children stiffe-necked Ezek 2.3 4. but observe what followeth verses 5 6. and they whether they will hear c. We must fight with Beasts as did S. Poul 1 Cor. 15 32. with ravening Wolves with Devils under the name of Saints With unreasonable men 2 Thes 3.2 Yet we are to comfort our selves that he that sent us will protect us and being his Ambassadours he will requite our injuries and look upon them as done to himself For he that despiseth you c. The disgraces done to them the Lord accounteth them done to himself Exod. 16.8 What are we your murmurings are not against us but against the Lord. The disgraces of Gods Prophets and Ministers are alwaies rewarded with Gods judgments Pashur smites and stocks Jeremy Jer. 20 2. but God changeth his name Pashur into Magor that is Authority into fear Jeroboam stretcheth his hand against the Prophet but his hand presently dries up and he cannot pull it in again 1 Kings 13.4 The boyes of Bethel that scoffed Elisha were rent in pieces with Bears 2 Kin. 2. The mocking of his Messengers doth hale down on their own heads the wrath even the remedilesse wrath of the Lord 2 Chron. 36.16 However others disrespect them doe thou value them as the Ambassadours of God and esteem their feet beautifull that bring the glad tydings of peace c. CHAP. II. Rom. 10.15 What is required to the constituting of Gospel-Ministers viz three things 1 Abilities 2. A holy life 3. Mission or sending With some Objections briefly propounded and answered THe Apostle in the 13 verse layes down a position Whosoever shall call on the c. and descends by certain steps and degrees 1. How shall they call on him in whom they have not believed Faith must go before Invocation the Object must be known before it be desired 2. How shall they believe in him of whom they have not heard It implies an impossibility to believe on one we never heard of And 3. How shall they hear without a Preacher This is the ordinary means that God hath appointed shewing the
coin three things are observed good mettall right stamp and just weight if we preach well and live ill our mettall is good but our stamp bad if we live well and preach ill our stamp is good but our mettall bad but if we both preach and live well our peny is good silver It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary that is the sickle talent and cubit were of a double bignesse to those of common use denoting that the virtues of the Ministers of the Sanctuary should be of a double proportion to others Hemyngius in his Pestill Dom. 2. post Pasch tells us of four sorts of Ministers The first neither teach well nor live well These pull down the Church of God with both hands of which sort S. Peter and S Jude foretold us there should be many in the latter daies not Lux but Tenebrae mundi Not the Light as Ministers should be but the Darknesse of the world These are not Gospel-Physitians but Italian Quack salvers A second sort are such as teach well but live ill these set up the Temple of God with one hand and pull it down with another that build up Heaven with their Voice but Hell with their Life It is the Life not the Learning of the Preacher that perswadeth the people Suadet loquentis vita non oratio Sin single in the people is double in the Preacher for he offendeth both Peccato and Exemplo It is both Scandalum populi odium Ministerii even scandalum in both these senses an offence unto the people and a scandal to his calling Thou that teachest another teachest thou not thy self The Israelites abhor the offerings of the Lord through the sins of the Priests the sons of Eli and such a Minister may look for at the mouthes of the people the check in the Proverb Loripedem rectus c. and that which is John 9.34 thou art altogether a sinner teachest thou us Quid verba audiam cùm facta videam What should we heed what thou preachest when we see how thou livest Suspecting Religion to be but Policy and imagining if their Doctrine were true they would not crosse it by their practise A third sort are such as teach ill but live well This is an hypocritical trick of Heretical Ministers covering the bitternesse of the pill with gold and while men gaze at their outward holinesse they be easily made to swallow the dregs and drugs of their heresie Their austerity shall be stricter than John Baptists but not with intent to bring one soule to Christ A fourth sort are such as teach well and live well being Doctores Ductores Feeders and Leaders to sincerity of Doctrine there must be joyned integrity of Life to Vrim there there must be Thummim Light of understanding and perfection of life Who saith our Saviour can convince me of sin As he was Rubicundus passione so Candidus sanctitate white and ruddy Cant. 5.10 he was bloody in his death spotlesse in his life We cannot say who can convince us of sin we are flesh and blood men of the like passions in many things we offend all Though guilty of manifold weaknesse yet let us take heed of manifest wickedness of any sin that may scandalize our holy calling Luther in his Com places saith Hoc video Loc. com tse de Minist ver non esse Theologum qui magna sciat multa doceat sed qui sanctè theologieè vivit He is not a Divine who knoweth and teacheth much but who liveth best Our good deeds saith tolet are the best glosse we can set upon any Text Example is above infinite Precepts Longum iter per praecepta breve per exempla To teach by precept is tedious by example a short cut When Reason sometimes cannot perswade Example moves All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God as the Example of Origen The Clergy-mans strict diet of abstinence from enormities of fasting and prayer against the surfeits of sin of repentance for errour is a powerfull inclination to his people to doe the like Habet quantacúnque granditate dictionis majus pondus vita diâ—entis The preaching of life is made more forcible by the good life of the Preacher an evil life is an evil engine to overthrow the walls of edification Citharisante Abbate tripudiant Monachi When the Abbot gives the Musick of a good example the Monks dance after him as was their proverb Plenè dixit qui benè vixit He hath spoken fully that hath lived fairly He is no good Pastor that is not a good Pattern Vox poputi hath given us the names of Spiritual persons in some different singular respect from others and for this there is good reason though perhaps they know not that give it for S. Paul 1 Cor. 14.37 makes a Prophet and a Spiritual man all one If any man thinke himselfe a Prophet c. Let us shew our selves to be in deed what we are in name and not let our deeds make our names odious and render our Ministery vile to the great dishonour of God our sacred function and Gospel profession whereby God shall want his due praise we comfort and his people benefit Plut. com de exilio It is a good Apophthegm of Diogenes If thou wilt be revenged of thy enemy become an honest man Walk uprightly saith Solomon and then walk confidently Prov. 10. ver 9. Integer vitae scelerÃsque purus Non eget Mauri jaculis Horat. carm lib. 1. Od. 22. nec arcu c. A good conversation for a Minister is very necessary First because God is glorified by it and his name blasphemed through evil Secondly it is honourable the glory and renown of all that professe the Gospel Thirdly it is comfortable and will sing a sweet requiem to the soule at the last hour Fourthly it is profitable to others 1 Pet. 2.12 they may by your good works which they shall behold glorifie God in the day of visitation The Lord purge out of his Vineyard loose licentious men who are a smoke in his nostrils hatefull and abominable to him who shipwrack themselves and others on the rock of prophanenesse and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward It is seen by sad experience that if a man be affected to the Common-wealth and cry up the times they are accepted and approved of he fares best that Proteus-like can transform himselfe into any shape appear with the mantle of good affection it matters not a pin how is the conversation ô tempora ô mores Enquire of the former times and it was otherwise We have men now adayes desire to have their heads stuffe with strange notions and their mouthes fill'd with new-minted expressions
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 Bâ—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 deâ—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
capt Babyl cap. de Ordine Which is enough to keep out sacrilegious Intruders This opinion as it is not sound so neither is it absurd or much inconvenient For as a Minister that hath that power by lawfull Ordination cannot lose that power by Degradation or otherwise because it is a gracious gift never to be reiterated and called by the Schoolmen how properly I know not Character indelebilis So by degradation c. he may be restrained from the use and exercise of this power and if he use it before restitution he sinnes Which is a tenet so generally admitted of all hands that I hold it losse of time to labour in the proof of it CHAP. III. Rom. 10.15 Contains the excellency and dignity of the calling of the Ministerie which appears by those Names and Titles given to them HOw beautifull are the feet of them c Rom. 10.15 This place is taken out of the Prophets Isa 52.7 Nahum 1.15 though not the same serie ordine Scripturae in Scripture words yet the same quoad sensum Scripturae in Scripture sense for scarcely is there any place quoted out of the Old Testament but it varieth in some words in the New yet it may be said to be the same as it is written Nah. 1.15 How beautifull The Prophet Nahum addeth the word Behold Behold how beautifull This is ever the Herauld of some excellent thing it is as the sounding of a Trumpet before some great Proclamation or like the ☞ in the Margine of a Book pointing to some remarkable thing of great consequence and imports some special note worthy our deeper and more serious observation it is as the ringing of the great Bell before the Sermon of some famous Preacher it requires and calls for our best and serious attention Behold The Philosophers are called the Secretaries of Nature The Prophets the Oracles of the Law And the Ministers the Stewards of the Gospel Or as one calleth them Gods High Commissioners who have power to be instrumentall by the preaching of the Gospel to redeem Soules from the power of Hell and the Devils clawes Job 33 24. Though in the judgment of the world no condition is thought to be more base or vile than this calling yet Christ thought so highly and honourably of it that refusing to be King he chose the office of a Minister he did not account it a slavery to serve the Lord. Now the calling of the Ministery seemeth to be honourable by those severall Names and Titles given to those that bear the office First they are termed Angels and John the Baptist is called Angelus Dominl The Messenger or Angel of the Lord Mal. 3.1 Origen mistook in thinking him an Angel indeed he was not so Naturâ but Officio Not in Nature but in Office this is given to the Priest of the Old Testament Mal. 2.7 He is the Messenger of the Lord of Hosts And to the Ministers of the New Revel 2.1.8.12 Chap. 3.1 7 14. verses The Ministers of the seven Churches are called the Angels of those Churches Now as Angels so Ministers are not to carry their own message but the message of their Lord and Master and to be respected and had in esteem for their works sake Secondly they are termed the Servants of Christ he that serves himself serveth a Fool he that serves the Devil serves his Enemy he that serves the World serves his Servant but he that serves CHRIST serves his Maker and Master A style not base but exceeding honourable David a King yet boasts notwithstanding of this title Behold I am thy servant I am thy servant Psal 116.16 All the Patriarchs Prophets and Apostles have gloried in this service If it be honourable to serve a King assuredly greater to serve the King of kings Better to be a Door-keeper in the house of God than to dwell in the tents of wickednesse Psal 84. All Christians are Gods servants sworn to fight under Christs banner and to continue his faithfull Souldiers and Servants unto their lives end But Ministers they are his Servants in ordinary neer unto him and after a special manner employed in the service of Jesus Christ Other men may serve God and yet walk in their callings but Preachers have no other calling but to serve God to bring Soules into his Sheepfold and to enlarge his kingdome The spiritual Labourer is worthy of his hire but if he labour for hire only he may make himself merry with his reward on Earth Heaven hath none for him That good is well done that is done of conscience If then they are Gods servants they are not their own Masters They have a Master even God whose they are and for whom and from whom they come and therefore for their Master's sake to be beloved and honoured He that despiseth you saith Christ despiseth me God will esteem the wrongs of his Servants as done to himselfe their dishonour is his own They are Servants not for base uses as Moab Psal 60.8 to wash pots but preferred to offices of trust and offices of honour to bear the Lords vessels Isa 52. Thirdly they are Gods mouth Jer. 15.19 Thou shalt be as my mouth it is God in them that speak They are Christ's mouth 2 Cor. 13.3 Seeing that ye seek experience of Christ that speaketh in me c. This may teach you to hear our voice not as the word of men but as it is indeed the Word of God 1 Thes 2.13 Christ said of the wicked Pharisees Que dicunt facite Doe as they say but not as they doe August against Pet lib. 2. cap. 6. saith Dicunt enim quae Dei sunt faciunt quae sua sunt They doe their own workes but speak the Lords Word and therefore doe as they say So long as the Preachers deliver the wholsome words of our Lord Jesus you must entertain them as the Angels of God even as Christ Jesus He that despiseth the Messengers of Gods Word loves not the message nor him that sent him He that cometh into the publick place to entrap the Minister and carp at his word commeth to affront and abuse the King of kings and Lord of lords whose servants they are and whose message they bear Fourthly they are Gods Ambassadours 2 Cor. 5.20 They are not common Ambassadors but Legati à latere Stewards of his hidden secrets If an honour to a Subject from an Earthly King much more to a poor Worm Man to be Ambassadour to the King of kings for what is an Apostleship but the Lords Ambassage A title of such honour as Christ himself disdained not to be called an Apostle Heb. 3.1 They bring the glad tydings of reconciliation betwixt God and Man The Lord hath honoured us to be instrumental to tie this knot yet for the hand of the most High God to perfect He vouchsafeth this honour to us as his Instruments that we in his name and power shall tye a double knot on Earth not onely temporal but
and speak proudly and presumptuously against the Messengers of God This is a common disease and plague of this Nation that in every Town and City the people are as they that rebuke the Priests That impudent and insolent claim is made ordinary in these daies With our tongues we will prevail for our lips are our own no calling or degree is free from such I shall conclude at this time That the disgraces of Gods Prophets be they in word or in deed are alwaies rewarded with Gods judgments The boyes of Bethel that scoffed at Elisha were rent in pieces with Bears 2 Kings 2. The mockers of his Messengers doe hale down on their own heads the wrath even the remedilesse wrath of the Lord 2 Chro. 36.16 The disgraces done to them the Lord accounts as done to himself Numb 16.8 What are we your murmurings are not against us but against the Lord. David accounted the abuse offered to his Messengers as a dishonour to himself 2 Sam. 10.5 And our Saviour saith He that desp seth you despiseth me c. Luke 10.16 They ought to be had in honour and estimation because of their message They bring the glad tydings of salvation and how beautifull are their feet c I speak this to the shame of such that have no more reckoning of their Ministers than the Aegyptians of their Sheepherds Gen. 46.34 Every Sheep-keeper was an abomination to the Aegyptians These like the Devil will smite Job's servants when he cannot smite Job himself The Jewes will scoffingly say Is not this the Carpenter's Son Many will make use of any thing that may disgrace them but not consider them in the worthinesse of their calling in the weight of their message or in any thing that may adde to their commendation I leave such as the mothes of a mans name and fame the Cankerworms of the Church the disturbers of peace and enemies of God and goodnesse who durst they would aswell shoot out their black tongues against God as against his servants CHAP. IV. 1 Cor. 4.1 Contains the Respect Ministers ought to be of amongst Christians which consists 1. in carefull attention and diligent hearkening to their doctrine 2. In the Reverend estimation of their persons 3. In their provision and maintenance 4. In standing by them and with them helping and encouraging them LEt a man so account of us as the Ministers of Christ and Stewards of c. The primitive Christians did cleave unto the Apostles and were greatly affected to them Gal. 4.14 Ye received me saith S. Paul as an Apostle of God even as Christ Jesus This is a duty the Scripture enjoyns as there is a duty from a Wife to Husband from Servant to Master from Subject to Superiour so from a People to their Minister 1 Thes 5.12 so 1 Tim. 5.17 The Elders that rule well are worthy of double honour c. Many in all their life-time never make any reckoning of them till pain grief and sicknesse enforce them and then they must be sent for and entreated for counsel and advice direction and prayer and whom they never loved living they seem to have respect to dying thus the Athenians dealt with Themistocles they used him as he saith of himself like a tree in fair weather little regarded but in a storm fled to for shelter God did give honour to the builders of his material Tabernacle in calling them by name Exod 35.30 Barker and they doe dishonour the builders of his spiritual Temple in calling them out of their name You know that in respect of themselves they have a Commission from God and being commissionated they are not to be slighted though the person be mean of himself his Commission gives him worth And again in respect of themselves they are to be respected for were it not for the Ministery you would be debarred of the glad tydings of salvation be never shipt with Christ in Baptisme sayle with him in the pinnace of the Church nor anchor at the haven of happinesse When the Lord would brand the Israelites with a mark of the greatest reproach as I said before he saith Thy people are as they that rebuke the Priest Hos 4.4 They were grown so insolent and impudent in their sins that they durst defend them against their Reprovers and speak proudly and presumptuously against the Messengers of God and therefore the Lord sets down the greatnesse of their sin The people are as they that rebuke the Priest Now this reverence and esteem due to the Ministers of the Gospel consists in four things Reverence to the Minist consists in four things 1. In carefull attention and diligent hearkening to their doctrine with Ruth gleaning the ears of corn which the Labourers in Gods harvest let fall watching daily at Wisdomes gate and waiting at the posts of her door Prov. 8.34 accounting every precept promise every piece and parcel of Gods Word sweet and delightfull digesting the bitter pills of reproof and thunderings of the Law aswell as the cordials and calm voice of the Gospel Whatsoever precept they command and enjoyn obedience to whatsoever vice they reprove and would have forsaken whatsoever duty they exhort to and would have followed in all obey them and submit your selves for they watch for your souls Heb. 13.17 God Almighty sendeth Labourers into his vineyard some plough up the fallow ground and sow wheat in the Lords field some binde up the broken-hearted powre oyle into their wounds some pipe the harmonious musick of the Gospel and others mourn by the terrours of the Law yet none of these means can allure many to hearken and attend to the things of God You are to hear our voice not as the word of man but as indeed the Word of God 1 Thes 2.13 Christ said of the Pharisees Mat. 23.3 Quae dicunt facite doe as they say but not as they doe Dicunt enim quae Dei sunt faciunt quae sua sunt saith Saint Augustine they doe their own works but speak the Lords Word and therefore so long as the Preachers deliver the wholsome words of the Lord Jesus you must entertain them and their message as the Angels of God He that commeth into the publick place to entrap the Minister and carp at his word commeth to affront and abuse the King of Kings and Lord of Lords whose Servants they are and whose message they bear He that is of God saith Christ heareth Gods word Joh. 8.47 and you hear them not because ye are not of God you see the cause why they hear not because they are not of God As men and women they were of God his off-spring but as malitious and envious so of the Devil A like expression S. John hath 1 Joh. 4.6 He that knoweth God heareth us he that is not of God heareth not us By this Rule saith Hemyngius examine thy self whether thou be Gods childe or the Devils servant he that with a good will and honest heart heareth Gods Word hath
comparing peoples practise with our preaching I come now to a third thing The esteem and respect to the Ministers of the Gospel consisteth in their provision and maintenance not onely in a carefull c. For if we sow spiritual things is it a great matter that we shall reap your carnall things Doe ye not know that they which wait at the Altar are partakers with the Altar 1 Cor. 9.11 13. S. Paul giveth a strict charge Gal. 6.6 Let him that is taught in the Word make him that hath taught him partaker of all his goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical in all his goods If Idolatry fed her Priests Gen. 47.22 let not the Gospel starve her Ministers I am I confesse upon an unpleasant subject I crave your attention I matter not your censure So great was Gods care under the Law of the Levites that he gave to his people both mandat and caveat precept and counsel Mandat Numb 35.2 Command the children of Israel that they give unto the Levites of the inheritance of their possession Caveat Deut. 12.19 Take heed to thy self that thou for sake not the Levite as long as thou livest upon the earth Now it will follow were there no Texts in the New Testament that Gods care is not lesse of the Ministers of the Gospel than of the Ministers of the Law Observe what inference the Apostle makes 1 Cor. 9.9 10 11. I reade of Christ who came to fulfill all Righteousness that as he paid tribute unto Caesar so he offered his duties unto the Temple Luke 2.24 The Minister is Gods workman labouring in the salvation of his peoples souls his work calls for wages from the people or a woe unto the people Jer. 22.13 The Ministers are both the sowers in the seed-time and the shearers in the harvest The cry of their hire aswell as others if it be detained it will enter into the ears of the Lord Jam. 5.4 The Ministers are Lamps and shall the people look to have them burn and not finde them oyle shall there be Oxen where the crib is empty or will the Eagles flie where there is no carkasse They are Christs souldiers and No man saith the Apostle goeth on warfare on his own charges none feeds a flock and eateth not of the milk of the flock 1 Cor. 9.7 They seem to put out the very light of nature in themselves which repine at the reasonable maintenance of them that minister before the Lord. Every change is full of peril and alterations and in this particular though shadowed with the plausible name of Reformation it threatens nothing lesse than the overthrow of Learning and Religion It was foreseen no doubt by Gods Spirit how the Ministers of the Word should be contemned how injuriously dealt withall what havock and spoyle should be made of the Church which moved him to those Exhortations 1 Tim. 5.17 1 Thess 5.12 It is written of the Christians in the life of Nero that they preserved the state yet dogs must devour them They made Aurelius his Army to prosper yet Christianos ad Leones Threw the Christians to the Lyons It hath ever been the posie of the Church Facere bonum habere malum To doe good and to suffer evil So Christ himself sped He healed and was hurt He pitied and was mocked He saved others himself was killed The colour of our Livery on Earth is either black or red mourning or persecution the armes of the Church is the Crosse Woe unto those that adde crosses to the Crosse and grow rich by the poverty of the Church and her Servants Bishop King It was the saying of a Learned Bishop in his Lectures on Jonas Time was that Religion did eat up Policy and the Church devoured the Common wealth but now Policy eateth up Religion and the Common-wealth devours the Church Men are grown professed Politicians Floreat Respublica copiis referta Let the Common-wealth prosper and what care we for the Church Unlike that godly man Me moriente vivat Ecclesia whatsoever becomes of me let the Church live c. I cannot conceive how men can plead their faith in the Gospel and not reward those that bring it all the Devils in hell cannot take a directer course to overthrow the Ministery than by taking away all their livelyhood Perhaps some will pity but what 's that others will afford some bare and naked praise but we cannot like Cameleons live on the aire of commendations those that are driven to study how to get bread to put in their mouthes will with a heavy heart study for Sermons and I like not those that preach without study that turn the cock and let the water run Oh unhappinesse unhappinesse misery misery to devour holy things and then to make enquiry Prov. 20.25 But to wave this for the present The Labourer is worthy of his hire and woe to those that doe detain it Jam. 5.4 if the Labourers that reap our fields much more those that reap in the Lords Vineyard Maintenance to the Ministery is not due ad modum Eleêmosynae as of alms and courtesie but ad modum debiti as their right and due I shall not here dispute the lawfulnesse of Tythes they were lawfull to the Priests there was no question Numb 18.21 There is Mandat and Caveat and how they come to be taken away I know not for there was no Law abrogated but the Ceremonial and they were no part of it Again I finde no prohibition in the New Testament but commendation of it Ye observe saith Christ Mìnt Anise and Cummin and ye doe well The Pharisee was in this an honest man our Saviour condemneth his hypocrisie and so he did the hypocrisie of the Jewes in that they observed the smaller but omitted the mightier matters of the Law in boasting of their little good but neglecting mercy and judgment these things they ought to have done That which I intend to hold out is that maintenance by the Law of God is due to a Gospel Minister so you may read 1 Cor. 9. from the 7 â—h to the 15th verse Gal. 6.6 Let him that is taught in the word c. 1 Tim. 5.17 Let the Elders that rule well be c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour countenance and maintenance reverence and recompence honour and reward It is our duty saith the Apostle to doe good unto all especially to those Gal. 6.10 and amongst the houshold of faith above the rest unto such as have been our spiritual Fathers in begetting us unto Christ 1 Cor. 4.15 for a childe to let his father starve is both inhumane and barbarous he is not fit to live This condemns exceedingly the practise of some in our Age whose chief policie yea piety for with the Pharisee they think they doe God good service is to strip a Minister whom they dislike of his Livelyhood and expose him and his family to want and poverty such in the end will hale down judgments on their own
heads for be assured with the same measure they mete it shall be measured to c. It is CHRISTS Divine Rule As ye would that men should doe unto you doe you also unto them for c. If we consider this we shall cease persecution and cruelty this biting and devouring one of another lest we be devoured one of another c. Gal. 5.15 The Merchants trade concerns our bravery the Lawers occupation our goods the Physitians art our body all these have respect but the Ministers who have care of souls lie disregarded Is not the life more worth than meat and the body than rayment Mat. 6. but the soule more pretious than all MÃ t 16.26 And yet carnal-Gospellers envy not the prodigious wealth of Merchants of Lawyers of Physicians all is well if the Minister be poor decrease his wages encrease his work get straw where he can finde it yet shall nothing of his labour be diminished They seem I say to have put out the very Light of Nature they repine at the reasonable maintenance of them that minister before the Lord For who plants a Vineyard and eats not of the fruits thereof Or who feeds a Flock and eats not of the milke of the Flock Mark how the Scriptures both in the Law and the Gospel doe beat upon this point In the Law it is said Thou shalt not muzzle the mouth of the Ox doth God take care for Oxen No his care is for us 1 Cor. 9.9 10. Ministers maintenance is not Humanum inventum but Divinum institutum verse 14. And this Law is reasonable equitable just and conscionable for if we sow spiritual things is it a great matter that we reap carnal things It is an action that goeth currant without contradiction Justitia suum cuique tribuit Justice giveth to every man that which belongeth unto him whosoever therefore converteth to any prophane use that which is consecrated to Gods service and for his use robs God of his due and takes his right from him if you mispend his Sabbath that time set apart for his glory you rob him if you make a false entry on his free-hold and prophane the place of his publick worship you rob him My house shall be called a house of prayer c. Mat. 21.13 Belshazzar carowsed in the bowles of the Temple but drank the draughts of his own confusion Dan. 5. And if you creep into Gods right and let them starve at the Altar that serve at the Altar you rob God and are thieves Mal. 3.8 for what is sacrilegium but sacriledium a prophaning of that which is holy Give unto Caesar c. Give him part of thy substance part of thy time the first fruit of thy age the calves of thy lips and the root of thy heart Miserable are they that eat up sheep and shepherds both that grow rich out of the ruines of poor Ministers that turn Aram dominicam into haram domesticam the Lords Sanctuaries into swine-styes and stables William Rufus used to say Church bread was sweet bread but poor King he smarted for it Balshazzar took sacrum de sacro Dan. 5. but he had better been without it Julian the Apostata took away the Ministers maintenance with intention to destroy the Ministery but tasted of the fearfull hand of God Oh his death was lamentable it may well be verified of them all that thus deale aurum habent Tholosanum it will be sweetnesse in the mouth but bitternesse in the belly I speak this out of love and compassion to him that is guilty and for prevention of those that as yet have not consented to so great wickednesse The question was once What shall we bring to the man of God Now it is a motion What shall we take away from the man of God Oh! be not proud of mischief be not flesh't with fortunate wickednesse and doe not triumph in unblest gain for the loser shall sit down with content when the winner shall lie down in torment never value that profit that will in the end prove uncomfortable Thus much of the third thing in what the esteem and respect of the Ministers of the Gospel consists viz in their provision and maintenance I come to the fourth thing wherein the esteem and respect to the Ministers of the Gospel consists and that is in standing by them and with them as much as in people lies to encourage and help them No calling is exposed more to scorn and contempt many make it their practise to broach false rumours of them and as much as they can to throw dirt in their faces when the Pharisees thought the Disciples faulty they go and tell Christ Mat 12.2 when their Master Christ then they goe and tell his Disciples Mat. 9.11 they were restlesse and wretchlesse the limbs of Sathan boldly open their mouths to speak their pleasure that impudent and insolent claim is made use of in these daies with our tongues c. for our lips are our own They are most hatefull people to God and good men that set their tougues to sound nothing but detraction and slanders as though their mouthes were the dung gate through which the filth of a City was carried forth Aquila and Priscilla stand for Paul though they doe it with danger of their own lives Rom. 16.4 Who for my life laid down their own necks hazarded their lives for saving of mine Thou shalt not saith the Law receive a false tale of any Exod. 23.1 Much lesse of a Minister of the Gospel a Servant and Ambassadour of Christ As thou must not be a nurse of his ill fame so let there be no room in thy heart to receive any report for he that opens his mouth to detraction is a thief and he that opens his ears to entertain it is a Receiver and both of them carry the Devil with them the one in his tongue the other in his eares it is a true saying There would not be so many Thieves if there were not so many Receivers Even so there would not so many rob the renown of his Minister and clip his credit to make him lighter esteemed were it not that the Hearers open their eares to receive untrue and malitious reports As a cordiall friend will speak no evil so he will not hear evil of his friend it was a brand of Jannes and Jambres that they withstood Moses 2 Tim. 3.8 S. Paul sighs forth a sad complaint No man stood with me but all forsook me I pray God that it may not be laid to their charge 2 Tim. 4 16. it was otherwise with the Galatians Gal. 4.15 The Apostle giveth them this commendation I bear you record that if it had been possible ye would have pluckt out your own eyes and given them to me But now we live in such an Age that men are so ill tempered of the four Elements that they possesse severall seats in them all Earth in their hearts all Water in their stomacks all Aire in their brains all