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
allegorically as Origen some historically as Hierome some morally as Gregory the great some pathetically as Chrysostome some dogmatically as Augustine Thirdly the persons ordained some Apostles c. The Lord hath from time to time raised up instruments and taught the children of men the secrets of his kingdome by men of the like passions its true he can give wisdome without a Teacher maintain life without bread raise up children to Abraham of stones doe more by his absolute power than he will by his actuall But it is his will to make use ordinarily of means to teach Cornelius by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip and every soule that is wise in the doctrine of salvation by Apostles Prophets c. Lat. Confes of Helvetia c. 18. God hath alwaies used his Ministers for the gathering or erecting of a Church to himself c. True it is God can by his power without any means take unto himself a Church amongst men but he had rather deal with men and the ministery of men The Lord useth no Angels in this great work of mans happinesse but men Consultissime autem sapientissime fieri à Deo intelligimus Zanch. confes Châ— relig de Eccl. Milt gâ—ber quod non per Angelos sed per homines doceat in Ecclesia Christus tam quia libentius sinimus nos à nostri similibus familiaritèr institui quam à longè dissimilis naturae spiritibus cum insolita majestate deceri c. We know saith he it was most wisely and advisedly done of God that Christ should teach in his Church not by Angels but by men both because we can more willingly suffer our selves to be informed familiarly of our equals than to be taught of spirits of a farre differing nature with an unacquainted Majestie and also because we might more easily be deceived of Sathan falsly faining himself to be sent of God and transforming himself to an Angel of light and those surely in our judgment are two not the least causes why the Son of God when he was to fulfill the Office of a Teacher in the Church would be made a man and our brother and familiar like unto us in all things sin onely excepted hence it is that in these last dayes he is said to speak unto us by his Son Nempe jam homine facto In cod loco familiariter in Ecclesia agente Namely being now made man and living familiarly in the Church Bucanus gives severall Reasons why the Lord doth not teach by Himself or by Angels but by Man First Buc. in 42 Com. pl. of the Ministery he provides for our infirmity in choosing such Interpreters Secondly to make triall of our obedience who speaks by such Thirdly that he may declare his favour towards us when he consecrates the mouthes and tongues of men to himself that in them his very voice may sound out unto us Fourthly lest without the outward Word we should expect the hidden Revelations of the Spirit or preaching of Angels Lastly this treasure is in earthly vessels that the excellency of the power may be of God and not of us 2 Cor. 4.7 We shall considering the weight of every word in our Text handle the persons therein 1. Severally then Joyntly Apostles To be called by God to the office of Publick teaching and administring the Sacraments Zanch confes Chr. relig de Eccl. Milit. guber is two fold Extraordinary or Ordinary Extraordinary is that which is done by God himself or the Son of God immediatly without the work and Ministerie of man and this is done 3 waies First without using any mans service or suffrage Bucan 42. Com. pl. of the Ministerie but his own voice onely of this sort was the calling of Abraham Moses the Prophets John Baptist and the Apostles Secondly when God useth some but yet as Messengers only shewing the calling and commandment of God so Philip was called by the message of the Angel to baptize the Eunuch Ananias sent to comfort and baptize Paul the Apostle Thirdly by his inward inspiration Of this kinde was the journey of Philip to the City of Samaria Acts 8. Of this sort was the calling of those that preached the Gospel in Phenicia and Cyprus after the scattering of the Churches The 12 Apostles had the aforesaid extraordinary calling not from man or by man but immediately by Christ employed in the highest Ministery of the Church planters of the New Testament amongst the Nations founders of the future edifices of the Church whose doctrine is the canon and rule of all Christian Religion free from corruption of inerrable spirits impowered by the laying on of hands to give the Holy Ghost verst in all Languages else they could not be instrumentall to convert all Lands and having the gifts of miracles which doth ever accompany an extraordinary calling saith Mayer Mayer Jam 3. Doct. 3. else how should men know they were sent of God But Zanchy thinks Miracles not alwaies necessary to an extraordinary call Zanch relâ—g Christi de Eccl. Mil. guber Neque enim credimus ad hujus generis Ministrorum vocationem Ministeriúmque confirmandum semper opus esse miraculis cum neque omnium Prophetarum c. We doe not believe that there is alwaies need of Miracles to confirm the calling and Ministerie of this kinde of Ministers sith we read not that the sending of all the Prophets was confirmed by miracles but onely by the Spirit of God and zeal of his glory wherewith they burned c. had the Apostles done no Miracles yet their very preaching was not without Miracle probatur Deus per Apostolos God was exceedingly glorified by such mean poor rude men and out of the mouthes of these babes and sucklings God ordained praise Leo serm 1. de pen. We may see Vbi Deus Magister est quà m citò discitur quod docetur Where God is the Tutour the lesson is soon taught such instruments as these God thought fit to lay the foundation by but employed ordinary ones for the building of the walls and of the roof Now this extraordinary calling singular endowments and miraculous actings of the Apostles are not patterns and presidents for us The Church of God is not now to make use of illiterate men unfit unqualified relying on Enthusiasms and Revelations for the same Christ that elected these by the pen of his Apostle in that excellent Epistle to Timothy which Hierom calleth Speculum Sacerdotii as the whole Scripture is Speculum Christianismi sets down some directions for the choice of a Pastor 1 Tim 3.2 he must be sober vigilant of good behaviour apt to teach it is not enough to be holy and well-learned and so climb into the Pulpit and preach but he must have an outward ordination by the imposition of hands 1 Tim. 4.14 God doth not in these daies so enthusiastically inspire men but sets them 1st to be Cisterns in the Universities
this I come to the third thing in which the Ministerial office chiefly consists and that is the Administration of the Sacraments viz Baptism and the Lords Supper The Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeed did not only preach but also Baptize Act. 2.38 41 8.12 13. for which there is a command Mat. 28.19 and so administer the Supper of the Lord Last Confess of Helv. of the Minist of the Church form Confes Doctr. of the Church of England Confes Bohem. cap. 9 French Confes Art 25. Acts 20.7 1 Cor. 10.16 for which there is likewise a command 1 Cor. 11.23 that in these things the duty of Pastors consists is apparent by the Confession of the Reformed Churches The offices of the Ministers are divers yet notwithstanding most men doe restrain them to two in which all the rest are comprehended to the teaching of the Gospel of Christ and lawful administration of the Sacraments CHAP. III. That the Sacraments ought to be administred onely by a lawfull Minister one ordained and set apart to the work of the Ministery IT is the consent and harmony of the Reformed Churches That none may administer the Sacraments in the Congregation before he be lawfully called It is not amisse to set down the Confession of the Churches as farre as concerns our present purpose first that of Helvetia No man ought to usurp the honour of the Ecclesiastical Ministery La◠Confes◠of the Minist of the Church cap 18. that is to say greedily to pluck it to him by bribes or any evil shifts or of his own accord But let the Ministers of the Church be called and chosen by a lawful and Ecclesiastical election and vocation that is to say Let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult Ibidem seditions or contention And to the end that he might more fully declare their Ministery he addeth further That the Ministers of the Church are Stewards and Dispensers of the Mysteries of God Now the Mysteries of God Paul in many places and especially in the 3d to the Ephesians doth call the Gospel of Christ And the Sacraments of Christ are also called Mysteries of the antient Writers Therefore for this purpose are the Ministers called namely to preach the Gospel of Christ unto the faithful and to administer the Sacraments For this function is to be given to none Art 17. whom the Ministers and they to whom this charge is committed by the Church doe not finde and judge to be skilful in the Law of God Form Confes of Helv. of the Minist of the word to be of blamelesse life and to bear a singular affection to the name of Christ which seeing it is the true Election of God is rightly allowed by the consent of the Church and by the laying on of the hands of the Priest But Ministers ought not of their own accord to presse forward to that calling Confes of the Church of Bohemia pag. 351. but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto Therefore it is not permitted to any among us to execute the office of the Ministerie And in p. 352. or to administer holy functions of the Lords unlesse according to this custome of the primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appear by the ancient Canons of the Church S. Cyprian hath in like sort set down the manner of ordaining Priests Engl. Confes pag. 361. Art 6. Further we say that the Minister ought lawfully duly and orderly to be preferred to that office of the Church of God and that no man hath power to wrest himself into the holy Ministerie at his own pleasure Wherefore these persons doe us the greater wrong which have nothing so common in their mouthes as that we doe nothing orderly and comely but all things troublesomely and without order And that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures This especially every one ought to take diligent heed of Confes of Belg. pag 364. that he doe not by unlawful means thrust himselfe into those offices For every one must wait untill he be called of God himselfe that he may have a certain testimony of his vocation and may know that it is from the Lord. Concerning Ecclesiastical Orders they teach Conf. Auspurg Art 14. That no man should publickly in the Church teach or minister the Sacraments except he be rightly called according as S. Paul giveth commandment to Titus to ordain Elders in every City Neither is it to be permitted to every one Conf. Wirth mberg Art 20. although he be a spiritual Priest to usurp a publick ministerie in the Church without a lawfull calling c. This is the Confession of the Church of England Of the Church of England Art 23. It is not lawfull for any man to take upon him the Office of publick teaching or ministring the Sacraments before he be lawfully called to execute the same To this agrees the Assembly of Divines Humble advise of the Assemb of Divines chap. 17. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord Neither of which may be dispensed by any but by a Minister of the word lawfully ordained Salvo semper incolumi Orthodoxae Ecclesiae judicio Confes of the office dignity and power of persons Art 13. So the Church of Sueveland Here it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and cōnsecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent Secondly It is the judgment of all the Orthodox Ministers of the truth for we are not only Dispensatores Ministeriorum as the vulgar Latine but Mysteriorum as the Original Administers of his Sacraments 6. Tom. loc com de Minist Eccl. cap. 3. To the calling of the Ministery belongs the Administration of the Sacraments as a special part thereof saith Gerardus Those to whom the Ministery of the word is committed their office is properly to administer Baptisme for to whom Christ said Preach the Gospel to them also he said Baptize 47. Com. place of Baptisme The Apostle enjoyns the washing of water with the word of the Gospel saith Bucanus And again putting the question What is the Ministery Quest Answ 42 Com. place of the Ministery It is an Ecclesiastical function upon earth assigned to preach the Word and administer the Sacraments And further in the same place He that hath either no calling in the Church
book of Bapt. ch 3. her example must not be drawn into imitation The same may be judged of any private or Lay man Neither doe we admit that case of necessity if it compell us to violate the orders prescribed of God besides the testimony of all the Orthodox this practise was absolutely condemned in the Councel of Carthage Can. 100. There is no plea for necessity which by the ordinance of God is broken and prophaned But admit a private person may administer the Sacrament of Baptisme It will follow that he may as well administer the Lords Supper for the dignity of one Sacrament is no lesse than the other CHAP. VIII That the efficacy of it is not tyed to the Instrument or outward signe IT depends not upon the person or worthinesse of the Ministers Buc. 43. com pl. of the power and authority of the Church but upon God who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duly execute his office The Minister hath power of consecration and Sacramentall obsignation but not of conferring the power and efficacy of it a Minister may be said to cleanse from sin and to regenerate not effectively but sacramentally and to remit sins not authoritatively but instrumentally for by him as by an instrument Christ doth wash and regenerate And we must take heed of ascribing that to the Minister which is proper to Christ He may offer the signe but he cannot bestow the thing signified John may baptize with water but he cannot give the Spirit Man sprinkleth the body but Christ the soul being saved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Christ 1 Pet. 1.2 and this is signified by externall Baptisme which may wash away the filth of the body but not the conscience without the powerfull working of the holy Spirit Doctrine of the Church of England Art 26. and other Reformed Churches The efficacy of the Sacrament hangeth not upon the fitnesse or unfitnesse the vices and the virtues of the Minister his impiety and wickednesse makes not a nullity of the Sacraments but the want of him doth I confesse the Church should endeavour that the Ministers thereof be holy and unblamable and woe unto them if any perish by their vitious practises yet we must not measure the profit of the Receiver by the person administring The Sacraments are good though the Instrument be never so bad He may minister comfort to thee though none to himself As the workmen that builded the Arke prepared a meanes to save others but were drowned themselves I had rather make choice of an honest godly Minister than one prophane for such a work it is more comely and yeilds more comfort yet their power is the same Now there ought to be enquiry made after such as are bad Nor is God tyed to the outward signe but is a free Agent Sometimes the baptism of water is without the baptism of the Spirit as is seen in Simon Magus Sometimes the baptism of the Spirit goeth before sometimes accompanieth and sometimes followeth the baptism of water The effect of it is deferred till God see good It doth not of it self confer grace nor is it tyed to the Sacrament First they are the signes not the causes of grace Secondly that which is proper to God ought not to be bestowed on the creature Thirdly the subject of grace is not the body onely but the spirit Therefore the Sacraments doe not by their own virtue work any thing as flowing from their essence but ministerially or instrumentally onely effectually so farre forth as they encrease and nourish our faith Not by any inward power or virtue of their own but by virtue of the principall Agent or Worker they being means helps and instruments of salvation in which sense the Church is said to be sanctified and washed in the laver of water through the word Ephes 5.16 This is the chanell of conveyance but not the fountain 1 Pet. 3.21 So that of themselves of their own power or any reall and essentiall virtue they have nothing Grace is not contained and shut up in them as water in a vessel or as a medicine in a box therefore the bare want of it cannot bring the danger of eternall condemnation yet let men beware of putting a small account and estimation on them for they are Gods ordinances appointed by him to which we must neither make addition nor substraction The Sacraments cease not in themselves to be true Sacraments although administred by unworthy Ministers and received by unfaithfull people We doe saith the Confession of Helvetia â—orme Conf of the Minist of the word Art 15. confesse that the Ministers of the Church are as Paul termeth them the fellow-Labourers of God by whom he doth dispense both the knowledge of himself and also remission of sins turn men to himself raise them up comsort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the virtue and efficacy that is in them unto the Lord and give a Ministery onely to the Ministers For it is certain that this virtue and efficacy is not to be tyed to any creature at all but is to be dispensed by the free favour of God in what manner and to whom it pleaseth him For he that watereth is nothing neither he that planteth but God that giveth the increase Therefore Ministers are to be considered The later Conf. of Helvetia not as Ministers by themselves alone but as the Ministers of God even such as by whose means God doth work the salvation of mankinde For which cause we give counsel to beware that we doe not so attribute the things that pertain to our conversion and instruction unto the secret virtue of the holy Ghost Of the Ministers of the Ch their insti and offices chap. 18. that we make frustrate the Ecclesiastical Ministery But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word Out of the declaâ— of the same Confes which Luther himself approved by his Letters Anno 1537. and to the Sacraments or as though we did take that from them which the Lord himself doth attribute unto them and by this means should overthrow and abolish the ordering and guiding of those things which pertain to the Church Whereas on the contrary side we have a chief regard unto this that we neither attribute too much nor too little to these things Notwithstanding The lat Conf of Helv. of the Sacraments of Christ ch 19. we esteem not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the Receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulness or truth and the meer goodnesse of God Also we teach this that the Sacraments of themselves Out of the Conf of Boh of
Ordinance must not be neglected much more dangerous is the wilfull neglect of this Sacrament of the Lords Supper of greater price and estimation worth and excellency not a Legall but Evangelicall Ordinance Will you have the Minister to give it to all indifferently Object 3 and not hinder Drunkards Adulterers or other notorious sinners from prophaning of the Seals what a grand abuse is this to admit all that come though never so wicked and sinfull First Answ 1 that in a constituted Church where there is a setled government and persons that have power to suspend and excommunicate upon just and legall proof of Witnesses such persons so convicted and adjudged guilty ought not to be admitted till repentance and publick confession make way for their admission all sinners quatenus sinners are not to be exempted The Law must take First Cognizance of them they must be legally tried and adjudged Secundum allegata probata Secondly It belongs not to every Minister to debarre from the Sacrament because the partie is known to him or to another to be scandalous unlesse the said partie be convicted as aforesaid and then and not before is he to be thought unfit to receive the Lords Supper If the Judge saw with his eyes the guilty commit a fact yet he cannot by Gods Laws condemn him but upon the testimony of Witnesses and those two at least Deut. 19.15 Mat. 18.16 1 Tim. 5.19 for otherwise God seeth what confusion and tyranny will follow if one might be both Judex Actor Testis the Judge Accuser and Witnesse What a world of tyranny will it introduce into the Church if every Minister have power of suspension from the Sacrament either for supposed crimes which will upon proof vanish into nothing or else for reall crimes without legall triall and proof of Witnesses If this open not a gap to tyranny what doth The Minister singly by himself hath no power or authority to hinder and keep back scandalous persons he hath the power of order but not of sole jurisdiction Thirdly take notice that it belongs to the Governours of the Church upon legall triall and proof of Witnesses to take cognizance of scandall Ruth due right of Presbytery As Nature hath given Hands to a Man to defend himselfe from injuries and violence and Horns to Oxen to hold off violence so hath Christ given the power of Excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Chap 30.4 The Officers of the Church are to proceed by admonition suspension c. say the Assembly of Divines and who these are they tell us To these Officers the Keyes of the Kingdome of Heaven are committed We will consider here what is meant by Keyes and to whom they are given Musc in Is 22.22 Calv. Com. Ibidem Jun. Aug. in Mat. Lib. de fide ad Pet. Hom. 55. in Mat. Tom 2. cont 4. cap. 5. By Keyes are meant the power and authority of Governours so Musculus and Calvin They hold out a full government Plenam administrationem saith Junius The power of Ministers saith Beza and Augustine de civit Dei lib. 20. cap. 9. Hierom The Key that is the power of Excellency and Eminency The power of Binding and Loosing saith Fulgentius Great power saith Chrysostome A power of Office given to some not all saith Whittaker Christ speaks of Peters publick Office Of his Apostleship saith Calvin Bullinger Erasmus Zuing. But. 43. Com. pl. of the auth of the Church and Marlorat Not to Peter alone but to the faithfull Pastors of all Ages Now this power is given onely to the Ministers of the Gospel and Stewards of the mysteries of God 1 Cor. 4.1 Who are to open the doors and behave themselves aright in Gods house 1 Tim. 3.16 This warrant and officiall authority of binding and loosing Christ gives onely to Peter as representing Apostles Teachers and Elders I will give thee the Keyes that is the power to binde and loose there is the exercise and this was given to Peter as carrying the person of Apostles Pastors and Church-Guides But lest the power of binding and loosing which is by publick Pastoral teaching to remit and retain sins doe not fully hold this out The power of Government belongs only to those to whom the Keyes are given they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 Over the people in the Lord which word the Apostle borrowed from the Septuagint so styling the Rulers not because of their place of preaching onely but of governing also given unto Kings 1 Pet. 2.14 Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops Watchmen not onely for Preaching but for Government also Phil. 11.1 1 Tim. Zanch. de Eccl. Milit. Guber 34. 3.2 Acts 20.28 We are assuredly perswaded as we learn by the holy Scriptures and by continual experience that the Church cannot rightly be governed unlesse at known times there be meetings of Ministers c. And he addeth further How shall this discipline have any place there Ibid. 39 where the Ministers doe never meet together to know what is amisse in the Church Ibidem c This discipline saith Bucanus hath 3 parts Increpation or Common faction Suspension and Excommunication which power belongs to the Governors of the Church For saith the same Author the power of Ecclesiasticall Jurisdiction was in their power which were called the chief Rulers of the Synagogue who did also manage the affairs of particular Churches Let none imagine my intention by what hath been spoken is to eradicate Lay-Eldership it is an Herculean labour too difficult for me my purpose is to shew that discipline belongeth to the Governours of the Church who are to take notice of scandall and those I conceive are the Ministers of the Gospel It is fit the Minister should have Assistants call them if you please Lay-Elders but a power of Coordination of equality I see no footsteps of it and besides it is likely to produce sad consequents and engender too much confusion I know none fitter to rule the Church than the Ministers of the Church Fourthly by way of Answer to the Objection All that are baptized instructed in the faith of Christ and make publick profession as members of the visible Church wanting neither ripenesse of age nor use of reason nor knowledge of the doctrine of godlinesse nor legally accused and convicted of scandall should be admitted to the Lords Supper if none of these hinder and render them uncapable they ought not to be denied the benefit of approach to the Table of the Lord. There are 5 sorts of people ought to be debarred First Children that know not the nature use and end of the Sacrament Secondly Madmen and such as want the use of reason Thirdly all ignorant persons that doe not discern the Lords body that have not the knowledge of God of themselves and the doctrine of the Sacraments and other necessary points of Religion Fourthly all Atheists
poyson Object 5 their own damnation The Minister dispenseth not poyson Answ but a necessary Ordinance if it become poyson it is because of the ignorance sinfull corruption and evil disposition of the Receiver The Minister doth but his duty and therefore having used all lawfull means of informing instructing menacing and the like cannot be guilty of giving poyson Secondly here is not Occasio data sed accepta Not an occasion sinfully given but sinfully taken and the Minister standeth free from the guilt hereof Thirdly a Minister doth but what his calling obligeth him to and if the event be not good the parties contract guilt and pull down vengeance on themselves The power of a Minister to administer the Lords Supper is called by Divines Potestas ordinis or potestas muneris specialis it is a Church-power more special and is distinguished from the power of jurisdiction which is more general and common a Minister ought to exercise and employ for the edification of the Church all the power and authority that he may lawfully exercise I hold the Church saith S. Augustine full of wheat and chaffe I better whom I can whom I cannot I suffer Fugio paleam ne hoc sim non aream ne nihil sim I avoid the chaffe lest I become chaffe I keep the floore lest I become nothing Presbytery the government of the Church is wanting Object 6 that should put in practise severity against all ungodly persons First the want of Discipline is to be lamented Answ 1 It was the saying of Bishop Jewell All Ministers have idem Ministerium sed diversam potestatem I deny not the necessity of Jurisdiction both Corrective and Coactive the one restraining where there is too much forwardnesse the other inforcing where there is slacknesse Secondly all scandalous persons convicted to be such the Church ought to cast out but we are not to cast our selves out of the Church and debarre our selves from the Ordinances of Christ Jesus Thirdly if Presbytery never be setled as is neither improbable nor impossible shall this necessary Ordinance be never dispensed God forbid Fourthly the Sacrament of the Lords Supper hath been truly administred without Presbytery otherwise we shall shew our selves the most uncharitable people that ever breathed to condemn the preceding Church for many generations and throw dirt in their faces that suffered Martyrdome for maintaining the truth and purity of this Ordinance I shall onely instance the administration of the Lords Supper by our Saviour which was most exact and perfect in the point of Essentials and a pattern for the Church for after-times it wanted nothing Essentially belonging to the true dispensation of it insomuch that Saint Paul sticks close unto that pattern and telleth the Corinthians What I have received c. 1 Cor. 11. Now at that time I think none will affirm that the Church was presbyterated and that there were Lay Elders amongst the Apostles or that it appeareth out of Acts 2.42 20.7 1 Cor. 11.24 That those that received the Lords Supper were all examined by an Eldership Ieanes otherwise no admittance the Lords Supper hath no essential dependance on an Eldership as that it cannot be without it It is no such necessary antecedent as that the Lords Supper is to be omitted or forborn for the want of it for if Presbytery never be established shall the Lords Supper never be administred God forbid The exercise of Discipline as I said before is not necessary for the essence of a visible Church but onely necessary to the welbeing of a Church But now all doe say That the Sacraments are though not absolutely yet in some degrees necessary to the essence beeing of a Church So then if you compare together these two duties Exclusion of scandalous and ignorant persons from the Lords Supper and the Celebration of the Lords Supper the Obligation unto the Administration of the Lords Supper is of the two the greater and more weighty For the Lords Supper is more the worship of God lesse separable from and more necessary to the Church than exclusion of scandalous and grosly ignorant persons from the Lords Supper Therefore it is altogether improbable that this latter viz exclusion c. should be an Antecedent absolutely necessary unto the former viz the celebration of the Lords Supper That the Passeover and Circumcision were omitted to the Children of Israel in the wildernesse is most true yet that makes nothing to this purpose For after the first celebration of the Passeover all future celebrations were by expresse and plain command to be in the Land of Canaan Exod. 13.4 5. Deut. 16. from the 1st to the 8th therefore this Argument concludeth nothing CHAP. XI Contains the end of the Ministeriall Office which is threefold set down by the Apostle Ephes 4.12 perfecting of the Saints work of the Ministery and edifying c. OF the first Perfecting of the Saints where let us consider what is meant by Saints and what by Perfection Saint the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cometh from a privitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra denoting that holy men should be unearthly holinesse is in opposition to earthliness Oh how few are the number of Saints in these dayes that grovel altogether on the Earth GOD is in their Mouth the World in their Hearts like the foolish Comedian they cry O Coelum and point the finger downward Oh how is this pretious name abused and by many assumed as the Devil Samuels mantle to deceive driving on their own ends and interests and rising to honour and preferment by the staires of pretended Saintship As Religion is the best thing so the Corruption of it the worst Corruptio optimi est pessima and the greatest villany and michief hath marched under the flagge of Religion Either intended by the seduced or pretended by Hypocrites their own hypocrisie deludes them so that they grow amorous of their seeming virtues if they can appear good there is little care taken how to be good as if all Religion consisted in appearance whereas it should be from God the coal of our zeal should be fetcht from heaven for God and the furtherance of his glory not our own ends and interests 1 Cor. 10.31 according to God both for the quality of the matter and quantity of the intention of affection according to that of the Apostle Gal. 4.18 It is good alwaies there is the quality of the matter to be zealous in a good thing there is the quantity of the intention of the affection But to come to the word Saints it admits of a double signification either by External profession or Internal regeneration The first is known to us the other to God for the foundation of God standeth sure and the Lord onely knows who are his the one are his in the judgment of charity the other in the judgment of infallibility People outwardly professing Religion and manifesting to the world lives conformable may be called
thou art fretted with just reprehensions consider whose Word he speaks whose message he carrieth and why God sendeth him For if you receive not the message and Messenger that bringeth the glad tydings it is an argument of a hard and stubborn heart yea I dare lay this down as a positive truth That no childe of God cometh into Gods presence to hear his Word but with godly reverence due preparation and carefull attention he leaves prejudice behinde and puts on Cornelius resolution Acts 10 33. What if we convert none to God Object Answer is all our labour lost We shall save our souls though Israel be not gathered yet shall I be glorious in the eyes of the Lord Isa 49 5. If we have laboured and none be turned by us yet for our faithfulnesse there is layd up a Crown of glory 2 Tim. 4 8. I reap no profit by going to the Church Object but as an Ethiopian into the bathe who cometh out as black as he went in First Answ 1 examine thy self whether the fault be in the Preacher or in the Hearer whether the vaile be not over thy heart and thy understanding darkned and God 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 cauteriz'd and benummed consciences Secondly this is a great discouragement and grief to a Minister that his tongue should be the pen of a ready writer and thy heart like a paper oyled which will not receive the print of the pen that his talk should drop upon thee and thou like Gideons fleece remain dry yet the Cock doth crow though Peter still denies his Master and Peter knocketh still though the Damsell doth not open unto him and launcheth out into the deep though he hath laboured all night and taken nothing Non est in medico semper relevetur ut aeger Yet the Physician hath his see though the sick patient never recovers health for the diseased Woman spent all she had upon Physicians yet was never the better Every man receiveth his wages according to his labour Secundum laborem saith a learned Fryer non secundum proventum and therefore S. Paul saith I laboured more than they all not profited more than they all The Conclusion A short Refutation of Master Butlers practise arraigned and justly condemned by all the Orthodox And the Apologie of his Friends examined and confuted WHat hath been spoken extremely condemneth the practise of those that durst be so bold and presumptuous as to take upon them the Ministerial Function or exercise any part of it without lawful Ordination or deputation thereunto Of this some I finde guilty as Master John Butler Minister of Stowe who took upon him a publick charge of Souls at Lichfield the boldnesse to Marry and to Baptize Infants had the maintenance of 150 lib. per annum allowed him upon a false Certificate that he was a Minister of the Gospel and yet was not set apart to this holy Function An action that never passed without the Churches censure no light or small sin repugnant to Gods word the judgment of all Orthodox Divines and Reformed Churches all which we have made fully to appear But lest you judge it unreasonable that any should passe verdict before the party be heard to speak for himself though an ingenuous confession in my judgment were farre better and more sutable to the nature of that offence and the best Apologie I will lay down what himselfe and others say for him 23 Art of the Church of England which view'd with a single and impartial Eye will be found little to avayl to the extenuating his grievous fault so esteemed by all the Orthodox First that he was a Minister intentionally but not actually Object 1 Answ What strange Evasions men finde out for the justifying of their sinfull actions which an humble acknowledgment and Christian confession might salve and into what grosse absurdities will they run before they be brought to confesse their Errour Nemo periculosius peccat quà m qui peccata defendit No man sinneth in an higher degree than he that makes Apologie for sin I wish it may be considered First what a gap this opens to disorder who will not climbe into Moses Chair Primas in Rom 2. and intrude himselfe into his Office if this distinction may serve the turn such an easie pretence will give no small encouragement to mutinous Corahs Dathans and Abirams to invade our properties Secondly if a Minister intentionally intitle onely to the exercise of the Ministerial Function shew me where ever any did upon the like pretence assume the Ministerial Function or if any did for à facto adjus argumentum non valet saith Zuinglius It is not lawful from a matter of fact to conclude a matter of Law Hath it not ever by the Orthodox been declared unlawfull who tell us That it is the proper office of Ministers ordained and if I must use the term actual Ministers in facto not in fieri to perform the administration of the Sacraments as hath been fully proved in the 3d Chapter where I have fully shewed That the Sacraments ought to be administred onely by a lawful Minister one set apart c. Thirdly this distinction proceeds from the puddle of Popery where I finde something of intention but not much to your purpose yet I believe there you rak'd for it The Papists tell us That the Sacraments depend upon the intention of the Priest therefore saith Bellarmine If a Masse-Priest in his Ministration intend to doe as the Church of Geneva doth it sufficeth to make the Sacrament effectual and of force how doth this leave the conscience unsetled and without comfort what small assurance can that be to the parties if the intent of the Minister give power to the Sacraments This foppery brings to my minde a story which Manlius reports in Prorussia Sacerdos parùm doctus cùm aliquando delatus esset apud Episcopum Quod non juxta ritum Ecclesiae baptizaret infantes Episcopus volens experiri hanc rem accusat Sacerdotem de negotio Sacerdos negabat dicens se retinere communem morem baptizandi infantes Vt autem certus de hac re esset Episcopus sic exploravit Cùm nullus infans baptizandus esset subornat quosdam componentes ut dicunt ex stramine quem fasciis involvi jussit sic inscio Sacerdotem ad baptizandum adferri Cúmque jam ad baptismum aestaret Episcopus alii Sacerdos fraudem subolens dixit Baptizo te in nomine Episcopi in nomine meo in nomine compatrum Episcopus statim erupit in haec verba Domine an haec est forma baptizandi in Ecclesia Respondit sacerdos Qualis est puer talis est Sacerdos A Priest in * Borussia or Prussia is Poland scituate on the North of Mazoviae Borussia of little learning when he
our God and consider him that underwent the contradiction of sinners A second is of bearing patiently injuries and they are twofold Personal or Ministerial what concerneth his person and what his calling An indignity that onely toucheth our private person must be borne as S. August replied to railing Petilian Possumus esse in his pariter copiosi sed nolimus esse pariter vani He could be as full as he but would not be so vain The best Apologie to scorn and petulancy is patience and silence but when slanders redound to the discredit of their profession and calling it behoves us not to be silent When Festus scorned Paul as a mad man he answered I am not mad oh noble Festus but c. And the primitive Christians often did Apologize in defence of themselves when truth was wounded through their sides It is observed by divers Divines that when as the Jewes objected against Christ two crimes one that he was a Samaritane an irreligious vile person and another that he had a Devil he neglects the first concerning his person and stands upon that especially which touched his doctrine he answered I have not a Devil Ioh. 8.49 Christ accused of blasphemy did ever Apologize for himselfe zealous we ought to be for God howsoever remisse in what concerneth our selves It was the saying of a Father He would rather lose his life than suffer one syllable of Gods holy truth to be betrayed Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui saith Hierome Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Jesus Christ we must not put up And further he saith in crimine haereseos neminem oportet esse patìentem When any is accused of heresie or schisme he ought by no means to put it up in silence but make his lawfull defence Hier ad Pamma I might here fall to lament and deplore the state and condition of this Age there being scarcely any Religion but what is tainted with a spice of Faction nor any encouragement to Ministers of the Gospel unless schismaticall Novellists the bane of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the onely wise Omnipotent God and Trinity in Unity be ascribed all power and praise dominion and thanksgiving now and for evermore AMEN THE END Faults escaped in the Epistles correct thus Epist Ded. p. 4. l. 9. r. their saith p. 6. l. 6. r. Sir I p. 11. l. 12. r. That ye In the Book Page 6. line 1. read by the p. 9. l. 6. r. superstitious p. 14. l. 12. r. heires the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. publick preaching p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavel p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9. r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. dele except they be sent p. 134. l. 4. r. Chaoâ— p. 139. l. 34. r. be well A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crock in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. â—odnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae
or not lawful calling cannot execute any Ecclesiastical office in the Church with a good conscience The power of Teaching and Administring the Sacraments doth belong only to the Pastors of the Church 43. Com. place of the power authority of the Church Christ relig fidei de Eccles Milit. gubernaâ— 20. this is the judgment of Zanchy Credimus enim legitimis Ministris magnam esse à Christo datam authoritatem ad ea nimirum ad quae etiam vocati sunt praestanda ad praedicandum Evangelium ad sacr as liter as juxta fidei analogiam interpretandas c. We believe Christ hath given great authority to lawful Ministers namely in such matters as for which he calleth them to preach the Gospel to interpret the holy Scriptures according to the Analogie and rule of faith and amongst other things Christ relig fid de Bapt. 8. he adds to administer the Sacraments which Christ instituted And again we believe that holy Baptism is to be administred by those by whom also the Gospel is preached And in another place Externa quidem symbola per ministros homines dispensat Christ relig fid de Sacra Novi rest Confes Christ relig de Spir. sanct cap. 4. He giveth the outward signes by men his Ministers Of this judgment is learned Beza Vtitur autem Spiritus sanctus seipsum imbecillitati nostrae accommodans c. The holy Ghost accommodating himself to our weaknesse useth man to this Ministery that is of the Sacraments designed thereunto And again De Eccles cap 5.27 he makes use of the Ministery of men both in the preaching of the Word and administring the Sacraments Christ saith Virrell committed the administration of the Sacraments to them alone to whom the preaching of the Word is committed Of the Sacraments Of this judgment is Amesius Bell. enerva Tom 3. lib 2. de Bapt. cap. 1. qu. 2. pag 340. Jus baptizandi proprium effectum est vocationis Baptisme is an Act of Office And again institutio simpliciter considerata non est actus potestatis sed charitatis sed baptizare semper ubique est actus potestatis Though teaching be an act of charity yet Baptism is ever an act of authority Trelcat instit lâ—b 2. de Bapt. Conjuncta sunt officium docendi Evangelium administrandi Sacramenta The office of preaching and administring the Sacraments are conjoyned together and belong onely to a Minister of the Gospel Nee privato homini etiam in casu necessitatis c. The same speaks Marlorat Euch. loc com de Baptismo Baptismatis administratio ei commissae cui verbi praedicatio And so Melancthon in postil 3. of John Bib. pars quint. cap 6. de Bapt. Piscator institut Bapt Sarce Loc com de Bapt Reud in his Isagog I might instance a full Grand-Jury who all give their verdict against Baptisme by private persons as properly belonging to Ministers Inftit Chr. Relig lib. 4. cap. 15 20 21 22. de Bapt. De Sac. Bapt. lib. 1. cap. 7. But we will name no more onely conclude with Calvin whosoever is pleased to consult with him will hear him speak aloud for the Ministery onely debarring all other persons from the act of Baptisme A quibus administrari debeat Nempe ab Ecclesiae Ministris non à privatis aut mulieribus c. Vnde hic abusus invaluit His defence of this truth occasioneth Bellar to exclaim against him who wonders that any should deny Baptisme by Lay persons in case of necessity De hoc etiam nunquam ix Ecclesia dubitatum invenio Vnde nova est inaudita Calvini haeresis Which he finds was never doubted of in the Church from whence then is this new and unheard of heresie of Calvin But Calvin might well reply That the heresie is on Bellarmines part and not his What Bellarmine endevoured to prove is learnedly answered by Trelcatius and if I mistake not this great Doctor confutes himself Jus baptizandi ex officio ordinario convenire solis Sacerdotibus The right of Baptizing ordinarily belongs onely to Ministers and for an extraordinary calling the Church admitteth none To this it seems agree some of the Fathers Munus baptizandi proprium id esse dicunt Sacerdotum The office of Baptizing is proper to the Ministery so speak Isidore Epiphanius Ignatius and therefore the great Doctor doth very ill to say Novam enim Heresin Calvinus excogitavit That Calvin was the father of this Heresie I therefore conclude this with the Greek Catechisme Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom doth the Administration of the Sacraments properly belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ When the feeding of Christs flock and the administration of the Sacraments are conjoyned it is not to be doubted but the Administration of them properly belongs to those to whom the word is committed CHAP. IV. That the administration of the Sacrament of Baptisme by a private person one not set apart to the Ministery is no Sacrament but invalid and to no purpose with answer to some Objections FIrst every Sacrament that receives not warrant from the Institution of Christ is no Sacrament But Baptism by Lay-persons receives no warrant from the Institution of Christ therefore no Sacrament Buc. 46. com pl of the Sacrament Zanch. of the Sacr of the New Test 11. This is the hinge of all the rest The Proposition is undeniable Christ is the Instituter and Ordainer of every Sacrament to him only it belongeth to institute a sign of grace a Sacrament is in the predicament of relation and if a mans action relate not to this institution it is but a humane invention a trick and devise of man That which giveth life to a Sacrament is divine institution if this be wanting it is but a piece of forgery Zanch obs Atho 1. cap. 24. Sacramentum enim ut in Ecclesia definiri solet est invisibilis gratiae visibile signum adde ex verbo hoc est ex institutione Christi ad eam rem consecratum hoc est à prophano usu ad hanc rem sacram translatum A Sacrament as the Church hath used to define it is a visible signe of an invisible grace adde by the word that is by Christs institution consecrated to that purpose For pray you whence hath water virtue to be a signe of such a thing but from the institution of Christ Zanch. in eod loc Tom 9. in Ioh. 13. tract 80. Tolle verbum nullum fuerit Sacramentum Take away the word and it shall be no Sacrament Detrahe verbum inquit August quid erit aqua nisi aqua Pull away the word saith S. Augustine and what is the water but water Every Sacrament must have Gods Word to warrant it Atters lib. 1. of the Sacram. in gen cap. 4. l. 2. of Bapt. cap. 4. or else it is no Sacrament and such Sacraments as have not Gods command for their institution are
Turks Jews and Hereticks and such as professe not the Gospel of Christ Fiftly all prophane ungodly and malicious wretches all Drunkards Adulterers Blasphemers Contemners of God c. if these should be admitted after they are legally tried and found out to be such and by authority adjudged the Church of God would be a synagogue of Sathan the fellowship of Saints a stye of swine a stable of beasts a cage of unclean birds But the question is not whether such should be debarred but who hath the power of debarring from the Sacrament for seeing the censure of the Church it doth not belong to private persons it is not in their power to draw out of the censures of the Church against notorious offenders but in the Governours of it But here it may be demanded whether the Minister in the want of government may not suspend his own act Dem. and hold his hands from giving the Sacrament to one that he knows to be prophane It is thought by most he may not for the Reasons afore alledged it is an act that belongs to the Church-Officers and would introduce a world of tyranny and few could assure themselves the benefit of Receiving if the Minister had this unlimited power Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one whom of his own knowledge he knows may be drunk and the like and this is not a censure but Gradus ad censuram The Idolaters by the light of Nature would not suffer all to approach their Sacrifices but cried out That prophane men must be packing such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water but must endeavour to keep them back by powerfull arguments of the danger of unworthy receiving which for all that if they dare go on and there be no government in the Church then to keep back his hand from reaching that to him which he knows will aggravate their judgments Every Pastor is to have a Pastoral care of any of his flock and he hath a power of order and jurisdiction as a Watchman though not of Church-jurisdiction which belongeth to Church-Officers This is done by the Law of Charity and not Ex officio by authority Every man by Divine Law is his Brothers keeper and must not suffer sin to lie on him which is no more than Sublevatio miseriae peccantis the succouring of the misery of a sinner or act of prudence mercy and compassion Esse benevolentiam potius quà m severitatem Rather clemency than severity charitatem potius esse quà m potestatem Rather an act of charity than power he doth but the part of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erre or to call him from erring But this I leave to the censure of my brethren for to be determined by me is saucy presumption From a promiscuous receiving by wicked and ungodly Object 4 there is a great deal of scandal or offence given That which is perfectly good cannot be the occasion of evil Answ 1 as the Sacrament of the Lords Supper Indeed that which simply and of it self causeth evil is evil it self Secondly know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a setled Government Thirdly none but the Officers of the Church have power of Church-censure Fourthly that in the want of Government a Minister ought to use all means possible for the removing of scandall and preventing the great abuse of the Lords Supper and after such means and endeavours he is not to omit it because of scandall and that for these Reasons First Scandall or offence will ensue the very best actions Christ is foolishnesse to the Gentiles a stumbling block to the Jewes an offence to both The Word is the savour of life and death so is the Sacrament a poyson to the unworthy Receiver a cordiall to the Believer Secondly there is not any ordinance of God at which some will not be offended Therefore to lay aside Gods Ordinances because scandall will follow is a strange conclusion for offences will be in the Church till the comming of Christ Thirdly Scandals are accepta or data taken or given the offence or scandal following the Lords Supper is onely taken not given for a Minister dispenseth a necessary Ordinance of Christ performs a commanded duty which cannot be omitted without sin therefore the administration of the Lords Supper cannot be said to cause scandal For scandal given is some way or other morally irregular either because evil in it self or because it hath appearance of evil and is inductive to sin either from the intent of the agent or nature of the action in it selfe But so is not the administration of the Lords Supper it is neither evil in it self nor hath the appearance of evil being an Ordinance of Christ It is Bonum per se and the omission of it is onely bonum per accidens in the case of scandal Now that which is good per accidens cannot shut out that which is good per se it is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni The former is Malum simpliciter the other is but Malum per accidens But here it may be objected Object that we cannot partake of the Table of the Lord and of the Table of Devils therefore we must not have fellowship with the ungodly This hath been answered before Answer I shall onely give you what Master Rutherford saith The Table of Idols is that Table of Devils and false worship kindly in respect of the Object that we must separate from but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident in respect the person being out of Christ eateth damnation to himself but it is not per se and kindly the Table of Devils to others and therefore I must not separate from it The Supper was to Judas the Devils Table because Sathan entred in him with a sop to cause him to betray the Lord and Christ told before one of them twelve had a Devil and so to one of the twelve the Supper was the Devils Table yet could not the Disciples separate therefrom I desire to know First whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians and cause of grief as the administration of it can possibly be a scandal Secondly whether that good that cometh by it is not greater than the offence that is taken by any Thirdly whether any duty expresly commanded ought to be forborn for scandal-sake Fourthly whether the benefit that commeth by it be not farre greater than any evil that can follow on the administration of it The Minister in giving it to the wicked and ungodly gives them
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
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
sacrifice acceptable to God by Jesus Christ Ibid. ver 9. But ye are a chosen generation a royall Priesthood a holy nation a peculiar people that ye should shew forth the praises of him Vt praedicetis virtutes illius as Mr. Beza turneth it which is to preach who hath called you out of darkness into his marvellous light Where Christians are said to be called to this That they should declare or preach virtutem Christi the power and excellency of Christ Therefore all Christians may and ought to preach which is the principal office of a Minister Rev. 5.10 Thou hast made us unto our God Kings and Priests c. Rev. 20.6 They shall be Priests of God and of Christ 2 Cor. 3.6 Who also hath made us able or fit Idoneos Ministers of the New Testament Answer These places are to be understood of a Spiritual priesthood Answ 1 wherein we offer spiritual sacrifices of prayers praises and good works which Christians of all sorts are bound to offer to God and thence are they called Priests in Scripture as I learned from the incomparable Doctor Rainolds Conf p. 463 471. c. Which priesthood is common or rather proper to all Godly men But the Ministery whereof the question is agreeth likewise to sinners who are not a chosen generation a holy nation c. as S. Peter calleth them For Order is Gratia gratis data a Grace freely given for he saving of others but not Gratia gratum faciens a Grace making gracious for the saving of himself And God forbid that the sinnes of the Minister should pollute or annihilate the Ordinance of God any more than a fowle hand doth hurt or hinder the growth or fructifying of the good seed which it casteth into the ground And it is well distinguished in the Schools That he that hath not forgivenesse of sins formally may have it Ministerially As he that hath not in his purse one peny of his own may notwithstanding carry many crowns to another from his Lord and Master This I speak to shew That the Texts which speak of spiritual Priesthood c. are not appliable to the Functions of an External publick Ministery 2. That in Rev. 5. 20. is to be understood of the Priesthood of the Blessed in Heaven which consisteth in offering of prayers c. So that they doe Toto coelo errare that make the Priesthood In patriâ the same with the Ministery In viâ The one being grounded upon actual fruition of Joy and Glory immortal the other upon hopes and indeavours for obtaining Grace which may bring us to that state of Glory 3. The words of S. Peter seem to be taken out of Exodus 19.6 Ye shall be unto me a kingdome of Priests and an holy nation Where the same thing is spoken of the Hebrews which S. Peter attributeth to Christians But in the Old Testament all were not properly called Priests but onely the sons and posterity of Aaron and yet all were spiritual Priests namely those that did obey the voice of the Lord and keep his Covenant ibid. v. 5. 4. As well S. Peter in his Eristle as S. John in his Revelation doe joyn Kingdome with Priesthood So that all Christians are Priests as they are all Kings Not properly in respect of civil external Government or publick external Ministery but spiritually in conquering their vices and in the holy government and order of their affections and actions as also in offering spirituall sacrifices of praises thanksgiving good works c. Nay each his own body a living sacrifice holy acceptable unto God c. Rom. 12.1 But this name is given to Ministers of the Gospel in a more peculiar sense because they are called to offer up the bodies of other men in like sort See Dr. Rainolds ubi supra 5. That of S. Peter That you should shew forth the praises or preach the virtues of him c. is not to be understood That all Christians should take upon them the publick Function of preaching the word of God by Explication Application thereof to the consciences of men But that all should give thanks and praises to our Lord God for his continual and innumerable benefits And this not so much in words as in good works that so their Life may be a reall and effectuall Sermon to all that know them and a strong motive To glorifie our Father which is in heaven Mat. 5.16 In like manner are understood many other places as Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy worke 1 Tim. 2.10 Which becometh women professing godlinesse with good works Or rather * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annunciantes pietatem per bona opera By or in their good works And afterwards verse 12. he saith But I suffer not a woman to teach c. So that these who are bound to preach really are forbidden to preach verbally especially in the Church where it is a shame for a Woman to speake 1 Cor. 14.35 6. Who hath made us able Ministers c. 2 Cor. 3.6 The Apostle speaketh not of all Christians but of himself onely and his other Collegues or Co-partners in office For he compareth himself with Moses who was a Minister of the Old Testament and letter which killeth But he and his Collegues were Ministers of the New Testament and Spirit which quickneth c. But it appeareth in the Old Testament that all were not Ministers and Publishers of the Law but onely Moses and the Priests after him For the Priests lips should keep knowledge and they should seek the Law at his mouth For he is the Messenger of the Lord of hosts Malac. 2.7 Besides in all the precedent Chapter the Apostle speaketh o himself and likewise at the beginning of this Chapter when he saith Doe we begin again to commend our selves Or need we as some others Epistles of commendation to you or of commendation from you Other Objections there be to the like purpose which I forbear to set down because I would not too long trespasse upon the patience and time of the Christian Reader and for that I conceive the Answer to these to be a full Solution of the rest Only I am sorry that the great Light of the Church Mr. Luther is entituled by the Objectors to the patronage of their Cause Howsoever we are not to subscribe with a blinde obedience to the dictates of any great Master Especially when he goes single against the current of all sound and Reformed Churches Yet thus much I can say for him That his opinion is so qualified that it affordeth little or no advantage to the Objectors nor openeth a door to that Chaos of confusion which they would introduce For albeit he might hold That all Christians be equally Priests having the same power in the Word and Sacraments Yet he denieth that any may use or exercise this power without the consent of the Community or calling of a Superiour In lib. de
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