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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme by a lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled / by William Langley late of S. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

Sixtly the long Omission is a barre to those helps that doe assure us of the promises and strengthen our faith First by this the Lord represents his promises as it were painted in a Table and setteth them forth as in a lively picture before our eyes that we may not onely hear but see handle touch and tast and digest them It is observed that this Sacrament doth more seal the promises than the Word doth not for the substance and matter it self but for the manner of working making us after a sort to handle Christ with our hands and see him with our eyes Though the Word and Sacraments agree as instruments by which the holy Ghost useth to make us one with Christ and partakers of salvation the working and forcible power of both depending on God alone and flowing from him as from a fountain and yet they differ in that the Word is offered to all none excluded and debarred from the hearing of it 1 Cor. 14. yet not all to be admitted to this Again the Word begins and begets faith but this is of another nature We must bring Faith with us the Word affects the eare but this offers Christ to the eyes and we see him crucified before us Secondly this Sacrament strengthens faith it is an effectual means to that very purpose and it is found by experience that Christians in their spiritual languishings gather strength from this heavenly Manna being a speciall support and prop to faith The Lords Supper is defined by Doctor Ames to be the Sacrament of the nourishing and growth of the faithfull in Christ Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment The Lords Supper is to be considered under a fourfold notion 1. As it is a spiritual medicine to cure the remainders of our corruptions 2. As it is a spiritual food to strengthen our weak graces 3. As it is a spiritual cordial to comfort our distressed consciences 4. As it is a strong obsignation and forcible engagement to all acts of thankfulnesse and obedience in Jesus Christ I leave it to any experienced Christian to judge whether their faith hath not been greatly strengthned in the frequent receiving of this blessed Sacrament and in the long forbearance have found much weaknesse of faith Seventhly the long Omission of the Lords Supper is not warrantable Jemes because it is a special part of Gods positive and instituted worship It is more properly and immediately the worship of God than the exercise of discipline Discipline is necessary to the well-being of a Church Rutherf Whitaker de Eccl. contro 2. Quaest 5. c. 17. but this Sacrament in some degrees necessary to the essence and beeing of a Church the administration of the Sacraments are in some sort the essentiall mark of the Church but so is not discipline Some think the Sacraments are but only civil and ceremonial and to be received in obedience to Magistrates but are of no effect to perfect one But it is not so for they doe greatly sin who either doe not use the Sacraments at all or administer them when and to whom they list It is a duty that lies upon all Believers to the end of the world 1 Cor. 11.24 25 26. Want of Chu government no warrant c. p 3. Jeans pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty Mr. Jeanes well observeth from the aforesaid Text quoting severall Learned Authours as Tilemanus Hishusius Fredericus Baldwinus Peter Martyr Calvin Musculus Aretius Hipperius Tossanus Paraeu● Piscator and others and he addeth from Master Pemble that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as you doe it therefore doe it often as a duty incumbent on Christians for this we have the example of the last and purest times The Apostles delivered it and the people received it every Lords day Acts 2.41 42. 20.7 This was the custome of the Church many years after the Apostles times as we read in Ecclesiastical story in some places every day as Augustine * August in Iob. ir●ct 26. Chrysost in Eph. 1. Hom. 26. every Lords day as Chrysostome in all places So Just Martyr and Tertull. often in the year as the same Augustine † Aug. ad Ian. Epist 1.9 Untill the negligence of the Pastours and coldnesse of the people brought in the seldome-use of it It cannot be denied but it proceeded from the shop and invention of the Devil whosoever were the instruments to bring in this corrupt custome of once communicating in the year By this word as often is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper I will not dispute the Churches liberty concerning prudent fit Ieanes pag. 4. and convenient seasons for the administration of the Lords Supper so that she keep within the latitude of frequency it is not left free unto Christians and committed to our discretions to receive or not receive Such a conclusion is bad from this word as often this were no lawfull liberty but unlawfull licentiousnesse We ought to make some conscience of this duty being a Commandment of Christ as we doe of other Commandments prescribed Thou shalt not steal few but make some conscience thereof because Gods Commandment so here is a Commandment from our Father and Master whom we should obey as Sons and Servants God is dishonoured by a carelesse abstaining as well as by an unreverent receiving Now it cannot be otherwise imagined but the long Omission is a neglect of our duty and of that principall part of Gods positive and instituted worship It is the safest for Christians to conform to the Apostolical and primitive times and that then it was used every Lords day is apparent Divine Right of Church-government pag. 20. Jean 21. And whatsoever actions say the London Divines were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment are obligatory to all and a Rule to after-generations and how the omission for 7 8 9 10 years stands with Apostolical practise I leave to any to judge and what if it binde not to the same time yet it holds out a frequency of administration I wish all Ministers would observe this Apostolicall practise for we cannot have better patterns for imitation than the Primitive Church Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity and as a Guide leadeth us the way The Lords Supper is the work or speciall businesse of the Lords day and the day is the special time for such a businesse Shep. of the Sabbath It was ordained by the Canons of many Churches that every one should communicate at least three times in the year but now if a survey were taken it

authority of sin whereby it detained men under condemnation Calvin in loc Captivitas hîc est nomen collectivum pro captivis hostibus significat quod Deus in suam potestatem hostes redegerit The second fruit of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave gifts unto men The Heb reads it Lakachta Mattanoth Baadam Thou hast received gifts speaking to ●hrist in the second Person Psal 68.18 betwixt receiving and giving there is a vast difference To reconcile the Prophet and Apostle for Gods words admit of no contradictions Hieromes answer may suffice any sober Christian Hieron in Psal 68. David speaks of this donation in time to come but S. Paul as already past and accomplished Thou hast received gifts à Patre hominibus distribuenda Zanch. in Eph. 4. from the Father to be given to men and behold in the Gospel the performance dedit he gave he received that he might give such a reading we finde Exod. 25.2 Speak unto the children of Israel that they receive an offering for me that is according to the translation of our present Church Bible they that bring Bibl Hen. 8. where receiving as Abenezra noteth is giving Castalion Genebr in Psal 68. Calvin in loc and so S. Paul alluding rather to the sense than to the words of David saith He gave gifts unto men Calvin speaks to the same purpose Rem potius ipsam sequitur c. Christ saith August August in Psal 68. is said to receive gifts in that his members received them Mat. 25.40 In as much as ye have done c. As he was man he received gifts on earth as God Aquin. in loc he gave gifts in heaven the first I conceive is more agreeable to the minde of the Holy Ghost whosoever desireth further satisfaction may consult Calvin and Beza But it may be further demanded Quest how Christ is said to give some Apostles c. when elswhere we read that God the Father ordained them 1 Cor. 12.28 and in the same Chapter the Spirit works all these offices I answer Answ 1 from the Person in the text we are taught three things First that all the works of the holy Trinity quoad extra without it self are common and communicable to every Person of the three according to that rule In operibus ad extra tres personae operantur simul servato ordine personarum in operando for we finde that Redemption Acts 20.28 Sanctification 1 Pet. 1.2 is ascribed to the Father Creation John 1.3 and Sanctification 1 Cor. 1.2 is ascribed to the Son Creation Psal 33.6 and Redemption Ephes 4.30 is ascribed to the Holy Ghost joyntly all to each 1 Cor. 6.11 The changing of the persons is usuall in the Bible S. Peter affirmeth that the Word of God was written by the Holy Ghost but S. Paul saith Heb. 1.1 that God the Father in old times spake by the Prophets Secondly we may learn that God the Son is equall in power might and mercy to the Father the Persons diversity alters not the sacred identity He being ascended above all heavens giveth gifts unto men The Creation of the world Col. 1. and his omnipotency Mat. the last his omnisciency forgivenesse of sins divine adoration and a plenary donation of gifts to his Church doe bespeak him God the true God To lay down some particular instances the works which none can doe but God alone are ascribed to him to wit to create and preserve Joh. 1.3 5.17 Col. 1.16 Heb. 1.2 3. to redeem 1 Cor. 1.30 1 Thes 1.10 to blot out iniquities Mat. 9.6 to search the heart Mat. 9.4 Mark 2.8 14.13 to hear our prayers Joh. 14 14. to quicken Joh. 5.27 to judge Joh. 5.22 Moreover the miracles which he wrought by his own power according to that prophesie Esa 53.5 6. unto which also even Christ himself sendeth us Joh. 10.25 Mat. 11.4 5. and for the working whereof he gave power to his Apostles Mat. 10.8 Moreover those attributes which doe agree onely to the nature of God and are ascribed unto him as eternal Mic. 5.2 almighty Joh. 3.31 infinite Mat. 18.20 King of kings Rev. 19.26 Saviour Mat. 1.21 and the rest testifie him to be God by nature I might adde Scripture wherein the Divinity of Christ is proved Esa 9.6 Judg. 6.11 Mat. 16 16. John 20.28 Rom. 9 5. 1 John 5.20 1 Tim. 3.16 In which places Christ is absolutely called God and the name JEHOVAH given to him From the Person Ipse saith Calvin is signified First that it is not a humane invention but a holy institution of Christ Secondly that the Apostles did not chuse themselves but were chosen of Christ Thirdly that none are fit for such a work but those that are set apart by Christ But how is Christ said to give some Apostles Quest and Prophets after his Ascension when we read that on earth he chose his Apostles Mat. 10 gave them a Commission to preach and after his resurrection confirmed them by breathing on them and giving them the Holy Ghost John 20.21 They were sent Answ fitted and qualified whilst Christ was on earth but after his ascension they received the gifts of the Holy Ghost after a more glorious manner and in a farre greater measure Leo. Eadem semper virtus charismatum quaemvis non eadem semper mensura Donorum They had tasted of the Spirit before but at the day of Pentecost they were filled with the holy Ghost they had infusion but then diffusion and effusion as one speaks who distinguisheth the gifts of the holy Ghost by Infusion Diffusion Effusion Again they received the gifts of the Holy Ghost after a farre more glorious manner multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues the substance of the Spirit was invisible the signe visible there must not be onely a tongue eloquence and utterance but fiery tongues courage and zeal Vt fervor discretionem erigat Bern. serm 23. in Gant discretio fervorem regat That zeale may lead discretion and discretion govern zeal If Christ had given his Apostles onely cloven tongues and not fiery they should have been full of knowledge but void of zeal if fiery tongues and not cloven they should have abounded with zeale but not according to knowledge Christ therefore did send down the Spirit in fiery and cloven tongues Thus much of the Person Secondly from the Act in the text pointing out the ordaining and setting apart men for the work of the Ministery is held forth the free and unlimited love of Christ So Placid and Jacob de Val. who besides many pledges of his love freely and undeservedly bestowes on his Church garments of divers colours some excelling in explication some in application some in determination of School-doubts some judicious in informing the understanding others powerful in reforming the will and affections some the sons of consolation others of thunder some construing the Scriptures

and Abiram had a specious pretence for their usurpation yet fire consumes Corah and his company and the earth swallows Dathan and Abiram They had perverted that order that God had established to continue in his Church and the Lord works a strange work altering the course of nature Now although God doe not thus execute judgment from Heaven when his Ordinances are violated yet this sin is not hereby lessened the punishment mitigated nor the hand of God shortned The Sacraments of the Gospel of Christ are of much more worth and value than those of the Old Testament and are therefore guilty of much sorer punishment Sacred Functions ordered by God must not be prophaned by voluntary usurpations Secondly the sin must needs be great because it fights against this institution which was given for our direction This sin is not only against man but against the Author and Instituter of the Sacraments Shall private persons usurp to be the Lords Messengers to bring his Letters and Seals not called nor authorized It cannot be without dishonour to God without the check and controlement of Jesus Christ who is the Captain of his own host the head of his own body Lord of his own house and the great King of his own Church if therefore private persons administer the Sacraments they sin against God and go beyond the bounds of their calling Atters 3 book of the Sacr. of the Lords Supper chap 20. If they will not be restrained but rush forward their sin lieth at the door I shall here briefly discover to you the greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull ordination or deputation thereunto First it is repugnant to the Word of God For none but such as are called according to the rules and cannons of the Apostles ought to take upon them this Office No man saith Luther although he be more wise than Salomon or David ought to take this honour unto himself except he be called of God as Aaron was Heb 5.4 though not called immediately by himself yet mediately by Deputies under him Titus was to ordain Elders in every City T it 1.5 The Apostle ordained Elders in every Church Acts 14.23 Separate me Ba●nabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Acts 13.2 3. besides their extraordinary gifts they must be set apart to this office God commands it his word enjoynes it St. Paul St. Peter St. James call themselves Apostles implying their Commissions for both their calling and their authority is set down in the word Apostles for Apostolos is as much as one sent This sinne that we are now upon is one of those many that hales down judgments upon this Land Secondly it crosses the custome of the Churches of God those I meane purged from superstition who with one consent hold forth this doctrine that it is not lawfull for any man to take upon him the office of publique praying or Ministring the Sacraments before he be lawfully called and sent to execute the same witnesse the confession of all the Reformed Churches Whosoever is guilty in this particular we may say of him we have no such custome no nor the Churches of God St. Augustine proposeth a rule and I think it is a good one and it is this he that goeth against Reason is no wise man he that goeth against the Scripture is no sober man and he that goeth against the Church is no peaceable man and it is observed if any make his entrance unlawfull his course and progresse is troublesome it is a step to much Schism and Faction Thirdly it is a breach of that order God hath enjoyned for what greater disorder saith a Reverend Doctor can there be then without order to usurp the Ministeriall function nothing better becommeth us then order God is the God of order and the three persons in the Trinity put themselves in order to shew how they love it and our Ministry is called by the name of Orders to shew that we are bound to order above other professions Decor in Domo ejus Beauty and comelinesse are in his Sanctuary and must they not be in his Servants Order it is natures beauty the Churches ornament the worlds harmony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing excelling all things both for use and grace it is in all things in all places in heaven and Earth hell excepted there is no manner of comliness without it but all out of fashion no kinde of constancy but all loose without it all falls back to the first Tohis and Bohu emptinesse and disordered rude Chaos of confusion Now what greater disorder then for a man to run unsent to the Lords Vineyard to thrust his sickle into Gods harvest to step rudely into Moses chair to climbe in at the Window and not at the door if none durst assume the honour of the Leviticall Priesthood except he were called Heb. 5 4 Evangelicall is much more honourable and it is great boldnesse to presume to assume it without a calling Yea it is a breach of that order God hath enjoyned As is confessed by the Church of England Fourthly the greatnesse of their sin appeareth in that they are guilty of Intrusion and Usurpation These are two freckl●s in the Churches face The sin of Intrusion it is a brand of false Prophets Jer. 14.14 23.21 27.15 The Lord condemneth them in that they prophesied but he sent them not what needs this preposterous haste this running before God It is surest and safest to take him along with us Vix bono peraguntur exitu quae malo sunt inchoata principio Things ill begun are not commonly well ended Neither are the proceedings likely to be good whose beginnings are so greatly out of order They which enter not into the Temple as did Aaron will hardly behave themselves in the house of the Lord as Aaron did Much hast is seldome encountred with good successe Again Of the duty and dignity of the Minist 2 treat the greatnesse of their sin appears in their presumption and violent boldnesse to lay hands upon such a holy function It is a doctrine of Master Perkins That all true Ministers especially such as are deputed in the greatest workes in his Church must be first of all stricken into a great fear in consideration of the greatness of their function yea into an amazement and astonishment in the admiration of Gods glory and greatnesse whose room they occupie and whose message they bring and this he grounds on those words of the Prophet Isa 6.5 Then said I woe is me I am c. He that steps into this function without feare may question his calling When the Lord calleth any of his servants he drives them into fears and amazements as Moses Exod. 4.10 13. Oh my Lord I am not eloquent c. So

to spare this plea and let some other speak for you alienus laudet te non os tuum it would sound better in your neighbours mouths take heed to your selves I beseech you take heed that you doe not welcome Religion under a wrong notion there is an Idol called Self set up in every corner and men fall down worship it this is Englands great abomination men thinking themselves something when they are nothing mistaking the means of grace and holinesse for grace and holinesse it self formality and meer outsidenesse in Religion are those things which breed so many miscarriages amongst us Here in effect thou hast bestiam Pharmacopolae that Julian the Pelagian upbraided S. Augustine with the Beast that the Apothecary promised his Patient of wonderful virtue which afore morning was come had eaten up her self Doe you desire a description of true virtue He tell you Brevis vera descriptio virtutis est ordo amoris saith S. Augustine it is nothing else but the ordering of our love Religion is the Jewell of the Ring and consisteth of two parts Faith and Works the latter demonstrates the former You know S. James his rule Shew me thy faith by thy Works Believe it it is a notable hypocrisie to boast of Religion Thus did the Pharisees Joh. 8. The varnish of their own hypocrisie did delude them so that they grew in love with their seeming virtues and Narcissus-like were enamoured of their own shadows Every man saith Luther hath a Pope bred in him an opinion of his own works albeit there be in him no reall virtue and true substance as wickedness so this devil of conceitednesse is the ruine of thousands a speckled Pharisee is all one to God as a spotted Publican he dislikes the hot feaver and inflammation of hypocrifie aswell as the cold palsie and shaking-fits of impiety there is a Generation of men that are so proud of their worth and puffed up with vain conceit that when the rod of God is shaken over the heads of a Nation they make themselves the onely men that are fit to stand in the gap They blaze the honour of their Ministers preaching to be so full of life that they and onely they know the marrow of the Scriptures and as for their Prayers they think them so effectual as if Elias Spirit were redoubled on them and every one of them a second Elisha What others in charity may give is not modest in you to assume to your selves Prop● io suo ore non sonat laus Let others praise you 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth Prov. 27.2 Let another man praise thee and not thine own mouth a stranger and not thine own lips Saint Paul was so modest that he calleth himself the greatest sinner and the least Saint Saint Peter a sinfull man Luke 5.8 The Centurion one unworthy Luke 7.9 S. Paul a miserable man Rom. 7.24 Yea the best Saints have ever thought themselves the greatest sinners and have condemned none more than themselves Take advice from a poor man the drop that sips in at the leak drowneth the ship aswell as the waves overturn her Many little sands gathered to a great heap have swallowed great vessels Continual drops of rain cause great floods even so those sins we esteem little are heavy enough to sink us to hell Non contemnenda quia parva sed metuenda quia multa Let us not despise our sinnes because they are little but fear them because they are many saith S. Augustine Secondly that a Christians chief Righteousnesse is a righteousnesse without him It is a bold saying of Reverend Luthers Christiana sanctitas non est activa In his Common places sed passiva sanctitas extra nos est justitia non in nobis A Christians righteousnesse is a Righteousnesse without us it is in God whereby we stand righteous before God Hieron Tom. 2.254 All our perfection consists in acknowledging our imperfection All our Righteousnesse in forgivenesse of sins Aug. lib 19. cap. 17. rather than in perfection of virtue I exclude not inherent Righteousness We are Mundi mundandi Clean in part August lib. 9. Conf. cap. 13. and in part to be made clean Vae etiam laud●bili vitae hominum si remotâ misericordiâ discutias eam Woe to the commendable life of man if God set mercy aside in judging it Were ye sensible of your own nothingnesse and did but see your own nakednesse you would never so vainly boast of your acquired holinesse and trumpet forth your selves to be Religious and a Godly partie Pont in 10th of John 2. saith No man ought in this life to justifie and commend himselfe if he consider the time past he hath cause to lament his sins if the time present to blush at his infirmities if at the time to come to fear lest he fall Thirdly a man may go farre in the wayes of Religion and yet for all that fall short of heaven he may be Righteous in respect of others and yet damnable in himself Fourthly the blossoms of profession will not serve without the fruits of a holy practise Gal. 5.25 If we live in the spirit let us walk in the spirit Jam. 2.20 Wilt thou know O vain man that faith without works is dead Jam. 1.26 If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans Religion is but vain Whiles you style your selves Religious you give a mighty wound unto Religion by your censoriousnesse malice persecution and uncharitablenesse no Characters of Religious persons Would to God you would talk lesse and doe more of goodnesse Where God bestoweth a greater portion of grace he expects a greater proportion of holinesse Let your light shine before men c. Fiftly that is the most dangerous vice that bears the countenance and wears the cloak of virtue As there is an unfeigned zeal of a false Religion Gal. 1.14 so a counterfeit zeal of a true Religion Beware ye be not of the number of those Solomon speaks of Prov. 30.12 that make Religion a faction for there are many in this City go under that name that are unclean and filthy It is seen by sad experience that many poor souls are wofully deluded by a carnal opinion arising from their own conceit and Sathans deceipt I conclude then it is unhandsome to blaze your own goodness you may justly suspect your own sincerity Let your pious charitable deeds commend you Hear the Apostle 1 Cor. 3.18 Let no man deceive himself If any man among you seemeth to bewise in this world let him become a fool that he may be wise But I much admire you excuse not Mr. Butlers marrying of two whom I much honour either you want a handsome excuse or else think it not worthy the taking notice of Did you not hear of it was it not observed what a gap doth this open to disorder

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