CHAP. I.

THe words contain Christs ordination or in­stitution of men to the work of the Mini­stry for the good and benefit of his Church. Docet enim Christum varios quidem Mini­strorum ordines in Ecclesia constituisse, Zanch. in loc. saith Zanchy; The Apostle teacheth that Christ hath instituted severall Orders of Ministers in the Church; Summa est, Calv. in loc. quod Evangelium per certos homines praedicatur, ad id munus ordinatos, saith Calvin; the summe of that place is, that the Gospel is preached by certain men or­dained to that work. Beza hath something to the same effect, and concludes,Beza in loc. That Doctors and Pastors are appointed by God as [Page 2]perpetuall Officers in the Church. Hem. in loc. So Hemingius to the same pur­pose, Enumeratio donorum quibus Christus potissimum ornat Ec­clesiam, & significatio finis cui ista dona destinantur, Dona sunt Apostoli, Prophetae, Evangelistae. Here he reckons those gifts with which Christ chiefly adorneth his Church: and the Text points out 3 things,Idem dedit, saith Zanchy.

• The person ordaining.
• The ordination it self.
• The persons ordained.

The ipse in the Text is Christ, mentioned ver. 7. and referres us to some thing before, where you have Christs Ascension, and the happy fruits of it branched into two particulars:

First, he led Captivity captive, [...], Cae­ptivam duxit Captivitatem, Hicron. in loc. Hemin. in loc. Zanch. in loc. that is, saith Hierome, the Devil and all his Complices, Hell, Death, and the Grave. Nomine captivitatis regnum Diaboli intelligitur. Captivity, saith Zan­chy, is taken passively, or actively: passively, for those who are held captive by the Devil; actively, for the Devil who holds men captive: the former, Christ redeemed by his mighty hand; and the latter,Zanch. in loc. he brought to subjection; Illorum potentiam de­struens regnúmque illorum evertens, according to that of the A­postle, Col. 2.15.Ambr. in loc. and having spoiled principalities, &c. Sustu­lit illam quasi authoritatem peccati qua homines destinebat in in­ferno, Christ took away the power and 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: [Page 3]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, 2 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 [Page 4]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, 3 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: Ʋt 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, 2 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 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. 3 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 [Page 6]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. Ch [...]. relig. de Eccl. Milt. g [...]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. 4 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 rel [...]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. [Page 8]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, Ʋbi Deus Magister est, quàm 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, 1^st, to be Cisterns in the Uni­versities before they be Conduits in the Countrey, they have an ordinary mission or calling according to the rules and Canons of the Scripture, and not to dream of the extraordinary missi­on of the Apostles, which was but temporary during the Chur­ches infancy, accompanied with miracles, whereunto an end was put in the primitive times of the Evangelical Church.

But it may be objected, Object. Was not the calling of Huss, Whit­cliffe, and Luther, and some others of that Age (in that general defection) extraordinary?

I answer, Answ. their calling, if we take the order [...] for the common manner and use, was ordinary, for they were Pastors from the institution of the Church of Rome; but when the fil­thinesse of that Church was wiped away, it was also lawfull al­though extraordinary, for they had the gifts of true wisdome, and knowledge of that heavenly doctrine which lay obscured. 2. They had the gift of powerful teaching, whereby many thou­sands [Page 9]were converted. 3. The gift of undanted resolution and constancy. 4. Gods unexpected and marvellous blessing of their labours to the astonishment of their adversaries, so that it may without offence be affirmed, that the calling of the Reformers of the Church was partly extraordinary, and withstood the or­dinary corruptions, wicked and suspitious forms of an ordinary calling; A calling may be expressly and formally corrupt,Ruth. due right of Presb. Ex intentione ordinantis & operantis, in respect of the particular in­tention of the Ordainers, as Luthers calling to be Monk was a corrupt calling, and in that respect, he could not give a calling to others. But it was virtually good and lawfull ex intentione operis & ordinationis ipsius, in respect of the intention of the Catholick Church, being called to preach the Word of God which obliged him, and not the Roman faith intended by the Ordainers: And the same Author concludes, that he sees no inconvenience to say,Rutherf. of the calling of the Reformers, Com 1. ad Rom. Art. 31. that Luther was extraordinarily called of God to go to other Churches as well as that of Wittenberg. It was not properly extraordinary, but a middle calling between a mediate and immediate, as Parreus. To this purpose is the Confession of the French Church, it is said, that somtimes (as it fell out also in our daies) the state of the Church being distur­bed) it was necessary that some should be raised up of the Lord extraordinarily, which should repair the ruines of the decayed Church.

[Prophets.]

Propheta comes from [...], res futur as enunciare, to tell things to come: of these some were Legal, some Evangelical; some of the Old, and some of the New Testament: he is defined to be a person called of God to declare to men his will, whether of things present, or things to come: of such we read Heb. 1.1. In the New Testament the name Prophet is taken Generally: or, Specially.

Specially, for such an one as declares things to come, as Paul 2 Thes. 2.3. and Peter, 2 Pet. 3.3. and Agabus, Acts 11.28.

Generally, For every one that hath the gift of prophesying, [Page 10]that is, of understanding, and unfolding the Scripture for the use and edification of the Church, 2 Cor 14.3.4.5.29. so Mat. 23.24. Behold I send you Prophets, that is, Preachers, such as interpret the Scripture of the Prophets. So Rom. 12.6. 1 Cor. 13. We know in part,Dr. Boys third. Sunday in Ad­vent. we prophesie in part, such Prophets God hath given to his Church till the consummation of all things.

There are 3 kindes of Prophets according to the threefold distinction of times: some write of things past, as Moses; some of things to come, so Christ was foretold by the mouth of his holy Prophets; some of things present, as Zachary.

[Evangelists.]

The name signifieth, Publishers of glad tydings, and this consists either In Writing: or, In Preaching.

In Writing:Clem. Alexan. firomat. lib. 1. interpret. Gentiano. and so Matthew, Mark, Luke, and John, are called Evangelists. The Gospel is preached as well by writing, as by speaking; as well by pen, as by tongue. The word spoken for the time is most piercing, but the letter written is of most continuance.

In Preaching: and so Saint Paul exhorteth Timothy to doe the work of an Evangelist, to preach the glad tydings of salva­tion: the Evangelists were subsidiary, and certain secundary Apostles, who had power and authority to set Pastors and Or­ders in particular Churches to which they were sent, and that untill such time as they were recalled by the Apostles, of this sort were Timothy, Aretius de Of­fic. Eccl. loc. 62. Calv in Eph. 4. Titus, Sylas, and others, they were Apostolis proximi officio dignitate tamen inferiores, saith Aretius and Cal­vin, next to the Apostles in office, inferior in dignity: Gradus officiorum in primitiva Ecclesia, saith Aretius, for all are not Apostles, Rom. 12.9. The Apostles planted Churches and layd foundations of faith, the Evangelists watered those Churches, and built on these their foundation;So Buc. 42. pla. of the Ministe­rie. preaching the Gospel some­times in one, sometimes in another place, as it were, subsidiary [Page 11]and certain secondary Apostles not in one onely, but in many Churches.

[Pastors and Teachers.]

Some have made a difference about the words,Rutherf. Due right of Presb. pag. 141. but I see not any inconvenience why they may not meet in one person. He that is gifted for both may attend both, saith Rutherford, and yet they differ saith he, for the Word of God doth difference them. 2. We know that many have gifts to teach,Ibid. pag. 158. who are but dull and weak to perswade, and work upon the affections, as is observed amongst the Fathers. Augustine excelled in teaching, and disputing; Chrysostome, in exhorting: Salmeron observeth, that there Thomas Aquinas was eminent. in informing the un­derstanding, and Bonaventure excellent for moving the affecti­ons; and many are fitted to work on the affections, as Pastors, who are not able to teach as Doctors in the Schools. Pastors, saith Zanchy, are, Qui alicujus certi gregis dominici curam ge­runt, Zanch. in Eph. 4. placed over a certain Cure: and Doctors or Teachers are such, Qui vocati tantum sunt ad docendum, quae sit vera religio­nis Christianae doctrina & ad refellendum haereticos &c. To teach the true doctrine of Christian Religion, to confute false, to give the plain interpretation of the Scriptures, and to rule Ecclesia­sticall Schools, such as Origen in the Church of Alexandria, Cle­mens, and the like. The same, saith Aretius, of Pastors.Aretius de effic. Eccles. loc 62. Anselme. Beza Confes. Christ fidei de Eccles. Cap. 5.26. And that Teachers are Catechists and Instructors of Babes in the School. Pastors are such as feed Christs sheep, Teachers are such as feed his lambs. Pastors, saith Beza, are such, Qui in suis conscionibus doctrinam verbi applicent Ecclesiae usibus priva­tim ac publicè, precando, exhortando, &c. who in their preaching apply the Word of God to the benefit of the Church private­ly, and publickly, by praying exhorting, reproving, informing, comforting, and watching, day and night, for the salvation of the flock: and Teachers are such as, Catechumenos presertim in­stituere, as you heard before: as for Calvin, Calv. in Eph. 4. I finde much mo­desty in his opinion, who is not peremptory, but concludes, meo judicio. Pastores ergo sunt meo judicio, quibus cerei gregis cura commissa est: quibus doctorum nomen attribui non displicet, modo interim sciamus alterum esse Doctorum genus, qui tam formandis [Page 12]Pastoribus quam erudiendae toti Ecclesiae praesunt; non quin idem interdum Pastor esse queat qui Doctor est, sed quia facultates sunt diversae.

Pastors (saith Bucanus) are such as are lawfully called,42. Com. lo. de Minis. and placed over one flock or Church, doe preach Gods Word, and in preaching doe not simply explain it, but by teaching, ad­mon [...]shing, reproving, correcting, informing exhorting, and comforting, doe publickly, and privately apply it to the use of the Church; and besides, doe labour in the administration of the Sacraments, conceiving publick prayers, and with their Consistory, are watchfull to take away offences, and to govern the Church.

Doctors are they who applied themselves to the faithfull and plain interpretation of the Scriptures, and to rule Ecclesiastical Schools, to the end that sincere doctrine might be kept in the Church, or they who only explained the Word of God to deli­ver true doctrine, and confute false. Such were the Catechi­zers as Origen in the Church of Alexandria, and Clemens, and the like.

Ambrose saith,Ambr [...]n Eph 4. [...]. that by Apostles, are meant Bishops; by Pro­phets, Interpreters of the Scriptures; and by Evangelists, Dea­cons: But, to this Calvin answereth, that in the Commentary of S. Ambrose, Calv in loc. there are many things, Nimis puerilia & indigna Ambrosio. Childish, and not becomming Ambrose.

Pastors and Teachers (saith Theophylact) are Presbyters and Deacons.Theophil. in loc. Now, as some make a difference betwixt these two, so others conceive that there are divers names of one Office, otherwise S. Paul would have distinguished as he did the rest, some Pastors,August. Chrys. Muse Whug. Bull Piscator. Hier. Lombard. Anselme. Ruth. of Elders. Epist. praefix. oper. August. aug. de Giv't lib [...]8. cap 43. Hier advers. Ruff. tom. 2. sol. 22. some Teachers, and not joyn them together, Pa­stors and Teachers. Of this opinion is Augustine, Chrysostome, Musculus, Whitgift in defence of his Answer to the Admoni­tion, fol. 234. Bullinger, and Piscator in loc. Hierome, Lombard, Anselme; and why not? It is granted that these Offices may meet in one person, and he that is gifted for both, may attend both. Augustine was so wonderfully beautified with the gifts of the Spirit, that Erasmus said, all the good parts of a good Bishop were found in him. Hierome was homo doctissimus, & omnium trium linguarum peritus. Hilary for his eloquence was [Page 13]styled, the Trumpet of the Latine Tongue. Vincentius L [...]rinen­sis saith of Tertullian, Cujus quot pene verba tot sententiae sunt; Quot sensus, tot victoriae. What need I name the rest of the Fa­thers, in their Age the salt of the earth, and the light of the world? See Magdeburg, Cap 10. in every Century.apud Magdeb, cent. 3. col. 242. So Martin Luther Philip Melancthon, Pet. Martyr, Bishop Jewell, and other true Prophets in our time, were so much adorned with all kinde of knowledge, that all the world (not blinded by the Prince of darknesse) might easily perceive they were sent and separated unto their calling by God.

Now in this variety of opinion it is too much boldnesse to de­termine: as Zanchy in a like case, so I may, Quis obsecro, ego sim, qui tot tantisque doctoribus, in tali hujus scripturae interpretatio­ne, quae neque vim facit contextui, neque cum aliis scripturis, neque analogia fidei pugnat, neque ulla secum affert absurda, con­tradicere audeam aut debeam? Who I pray am, that I should dare or that I ought to gainsay so many and so learned men in such an exposition of this Scripture; which neither doth any whit wrest the text, nor contradict any other Scripture, nor is against the Analogie of faith, nor bringeth with it any absurdity?

How doe Pastors and Doctors differ from Apostles, Quest. Prophets and Evangelists?

Nothing at all in respect of the Essential parts of the Mini­stery, Answ. which are the sincere preaching of the Word, the admi­nistration of the Sacraments, and correction of manners: But in respect of things peculiar, and personal, which were given properly to the Apostles alone, they differ much. As Prophecie by singular Revelation, discerning of Spirits, the gift of Tongues, and of doing of several Miracles, and the like.

It may be here demanded, whether these forementioned Of­fices are to continue in the Church? Quest.

Some are of opinion, as Calvin, Beza, and Zanchy, Answ. that by Apostles, Prophets, and Evangelists, S Paul olds out an Extra­ordinary calling and temporary, and by Pastors and Teachers, that which is ordinary and continual,Defence of his Answ to their Admonition, fol 219. and must remain in the Church till the end of the World. But I humbly conceive other­wise herein, treading in the steps of that Rever [...]nd Father, Archbishop Whitgift, who writing against the Schismaticks of [Page 14]his Age, proves out of this present Text, that those degrees of Ministers must in some sort remain till the worlds end. Some things in the Apostles were temporary, and to remain for a time Proper to them alone: as 1. Prophesie by singular Reve­lation. 2. Discerning of Spirits. 3. The gift of Tongues, and working Miracles, the giving of the Holy Ghost, by laying on of hands. 4. The testimony of the Spirit that they should not erre. 5. Their immediate calling and general Commission, all which ceased with their cause, and was not passed over to their heirs, their successours; but to preach the Gospel of Christ as they did, and to administer the Sacraments was perpetual to their heirs. The Ministers, whose office is to preach, and use all means possible for the good of the people, 2 Cor. 8.23. their Office ceased not in regard of their Doctrine and Ministery, to which the Church is perpetually obliged. Men ordinarily called are Pastors of the Catholick Church, but not Catholick Pastors of the Church, as were the Apostles.

Secondly: 2 Prophets, if taken in a strict sense, for fore-telling things, and prophecying of the Messias. Their Office was tem­porary, the Law and the Prophets was but untill John. But if taken in a large sense for interpreting the Scriptures, and un­folding the Mysteries of God, 1 Cor. 14.4. so it is perpetual, and must remain for ever in the Church.

Thirdly: 3 for the Office of the Evangelists, if taken for the writing of a Gospel its ceased; but if for preaching of the Go­spel, it is perpetual, 2 Tim. 4.5. there must be a watering of the Apostles planting, a building on their foundation, perfecting their work till the consummation of all things.

Fourthly: 4 as for Pastors and Teachers none questions their duration or continuance,Hipp in verba Pauli, 2 Cor. 32. inter opuscula Hip pag. 671. Pet. Martyr com. in 12 Rom. Ball. in Eph. 4. therefore a great Divine is bold to say, That God will alwaies have these degrees in the Church: and Peter Martyr is of opinion, that the Apostle describes in that place such gifts as are necessary for the Church at all times, amongst which he mentioneth as a chief one, prophecy­ing. Bullinger observes, that the words Prophets. Apostles, and Evangelists, are confounded; and the Pastors of Zurick, in their later Confession of Helvetia, Harm Confes. sect. 11. p. 339. Chap 18. write thus, The Mini­sters of the New Testament are termed by divers names; for, [Page 15]they are called Apostles, Prophets, Evangelifts, Bishops, El­ders, Pastors, Doctors. Having spoken of the words severally, we shall consider them joyntly, and they teach us this Lesson, That there is a Ministerial office, Confess Helvet. 1 Ar. 15. & 2. chap. 18. Boh. chap. 8, 9.14. Gal. artic 25, 29, 30, 31. Belg. ar. 3.31. Aug. ar. 7. Sax. ar. 11. Wittenberg. ar. 8.20. Suev. ar. 13.15. men ordained and appointed by God for dispencing the Ordinances of the New Testament; of this we read, 1 Cor 12 28. Mat. 28.19, 20. besides the judgment of all the Orthodox, it is the joynt consent of all the Reformed Churches, as Rogers observes on the 23 Article of the Church of England, a raithful incerter of truth.

CHAP. II.

IN Publick Teaching, under which head I conclude Catechi­zing which is of necessity, and of much use and benefit in the Church. That this is a part of the Ministerial office, we read, Tit. 1.9. 2 Tim. 2.2. This Christ giveth in commission, Mat 28. Go teach; there is a necessity laid upon me, saith the Apostle: Et vae mini si non praedicavero, and woe unto me if I preach not the Gospel, 1 Gor. 9.16. As publickly to preach before men be sent is a grievous sin, so not to preach being sent is a mighty fault, and exposeth a man to the wrath of God. I must (saith our Saviour) preach the kingdome, for therefore am I sent, Luke 4.43. The Apostles (though wofully tost from post to pillar) yet ceased not to teach and preach Jesus Christ, Acts 5.42. Our calling alloweth us no time to sit still, and sing re­quiems. I cease not (saith S. Paul) to admonish every one day and night with tears, Acts 20 31. I cea [...]e not, Ecce laborem, behold his pains; to admonish, Ecce officium, behold his duty; every one, Ecce amorem, behold his love; night and day, Ecce vigilantiam, behold his watchfulnesse; with tears, Ecce com­passionem, behold his pity. As they are stewards of Gods gra­ces, [Page 16]so they must be faithful and painful in the distribution of them.

First: 1 there is required faithfulnesse, for every steward is Promus condus; Promus to lay out, aswell as Condus to lay up; for Gods flock must neither be starved, nor lean fed, they must have their [...], Luke 12.42. both [...] their meat, and [...] their measure. A Ministers chiefest quality is [...], to be faithful both in accepto and expenso, to give every one their meat in due season; for if he cut them short of their portion, the Lord will cut him off, and give him his portion with unbelie­vers, [...], v. 46. Many run curvo pede, with a swift, not a straight foot; they are in Moses chair before they are aware: but he that is sent of God cannot so speedily execute his Com­mission. When it pleased God (saith S. Paul) to send me to preach his Son amongst the Heathen, immediately I conferred not with flesh and blood, Gal. 1.16. The Messenger must doe the Senders businesse, not his own; and he that commands us agere to doe, commands hoc agere to doe this: S. Paul adviseth Timothy, I charge thee before God, &c. 2 Tim. 4.1, 2. Christs charge to S. Peter is tripled: 1. Lest he should not feed the flock at all. 2. Lest he should doe it negligently; Bernard comments thus on the words, John 21.15. Unlesse thy conscience bear thee witnesse that thou lovest me exceedingly much, plus quam tua, plus quam tuos, plus quam te, more than thy goods, more than thy friends, more than thy self, thou art not worthy to under­take this office.

Secondly: 2 there must be painfulnesse, free from all sloth and negligence, [...], 1 Tim. 5.17. La­bouring in the word and doctrine; the word in the Original signifies not an ordinary labour, but such as is with great strife, earnestnesse, and strain of all the strength, borrowed from the toyle of Rowers in galleys;Bp. of Salish. Oportet Episcopum mori praedican­tem, a Bishop or Minister should die preaching; and the Greek name for Ministery is [...], derived of [...], signifying dust, whence is the word [...] to serve, and [...] to minister, and [...] a Minister or servant who labours till he be of dusty­sweat: not unlike to this is the word [...] of [...] to d [...]e, minister, or perform ones duty: the office of such is a worthy [Page 17]work, not only [...], but [...], 1 Tim. 3.1. those several names given to the Messengers of God point out painfulnesse; he is called a watchman, therefore not to be slothfull; a Seer, there­fore not to be sleepy; a Trumpeter, therefore not to be dumb; a Labourer, therefore not to be idle; a Steward, and therefore not to be carelesse; a Shepheard, and should not a Shepheard feed his flock? Ezek. 34.2. Cursed is he that doth the work of the Lord negligently, Jer. 48.10. for it is a haynous fault, and pro­cures a grievous punishment, Zach. 11. ult. The bells in Aarons garment betoken the voice of a Minister; and if the sound be not heard, it is the price of the Priests life; if any soule miscarry through his negligence, then his blood will be required at his hands. The Lord grant, that none that puts his hand to the plough, may either be guilty of unfaithfulnesse, or slothfulnesse in his calling, which will undoubtedly bring the wrath of God upon him. It is no matter (amongst many) how small their flock be, so their fleece be great; how little their pains, so their profit be much; how few souls they gain to God, if they can gain large preferment to themselves, never proposing the end of their Ministery, the Conversion of soules, but the satis­fying of their own ends, which will prove destructive in the end.

A second thing in which this Office chiefly consists, is, 2 in praying for and with the people, James 5.14. Acts 6.4. The Ministers are Gods mouth to the people, and for the people; to them in constant preaching, for them in fervent praying. If people rise up against their Pastors, let their Pastors fall on their faces for the people: Thus did Moses and Aaron, Samuel little lesse, 1 Sam. 12.23. God forbid, &c. Absit à me hoc pecca­tum. Christ that good Pastor and Bishop was earnest in prayer for his own, Father keep them; and for his Enemies, Father forgive them; Precatio & praedicatio, prayer and preaching, are holy actions, both sisters in Gods service; the one must not thrust out the other. Saint Paul often practised this, as we may read in his Epistles, beginning and ending them with prayer. He that bids despise not prophecying, saith in the same Chapter, pray continually, 1 Thes. 5. In solemn actions it hath ever been the custome of the Church of God to begin with prayer. Christ [Page 18]sent not his Apostles without prayer, John 17.17. Father sancti­fie them through thy truth. The Deacons are not chosen with­out prayer, Acts 6.6. Nor Matthias (one of the seventy) in the room of Judas without prayer, Acts 1.24. It was the laudable and commendable custome of the Church to begin with prayer, Almighty and most mercifull Father, &c. Every important action requires prayer, much more the preaching of the word. Those that represent God, and carry his message to the world, should be consecrated by publick devotions; private prayer is commendable, but publick much more; pure hands are ac­cepted in every place, but especially in the Sanctuary. The Lord (saith the Psalmist) that made heaven and earth, blesse thee out of Sion; he saith not, The Lord that made heaven blesse thee up­on earth, nor the Lord that made earth blesse thee out of hea­ven; but the Lord that made heaven and earth blesse thee out of Sion: blessings come originally from Heaven, mediately through Sion. Humble advise of the late As­sembly. As we are to pray in every place, so more so­lemnly in the publick Assemblies, which are not carelesly or wil­fully to be neglected, or forsaken, when God by his Word and Providence calleth thereunto.

Now that prayer may have acceptance, there is required: First, 1 that it be made in the name of the Lord Jesus Christ, through whom our persons are accepted, and all our perfor­mances are as sweet smelling incense, 1 Pet. 2.5.

Secondly, 2 that it be made by the help of the Spirit, who helpeth our infirmities, and teacheth us to cry Abba father, Rom 8.26.

Thirdly, 3 according to Gods will, 1 John 5.14. for if we re­quire mala, things in their own nature bad, or not good to us, or male good things for bad ends; God will not hear us, Jam. 4.23.

Fourthly, 4 with reverence becoming the Majestie of GOD suitable to his Omnipotency, and Holinesse, Psal. 95. falling down, &c. Eccles. 5.1. Not offering the sacrifice of fools. It was a tart rebuke that the Emperour Augustus gave to a Citi­zen of Rome, who inviting him to a slender banquet, no waies answerable to his greatnesse and majestie, tells him. Nesciebam me tibi tam familiarem esse, I never knew before that thou and [Page 19]I were so familiar: So will the God of all the world say unto such as give not that respect unto him, befitting his greatnesse, and glorious Majestie, to whom belongeth all reverence and godly fear, Heb. 12.28.

Fiftly, with humility, 5 which is a comely garment for every member of Christ, Be ye cloathed with humility, 1 Pet. 5.5. hu­militatem insinuate, as in the vulgar Latine, that is, in sinu habete, cherish it in your bosome with loves heat, that it may be both hearty and ready for use, when occasion is offered. S. Augu­stine calleth it, the first, second, and third virtue of every Chri­stian: the Pharisee goeth from Gods door without an alms, he was proud and arrogant; but the humble Publican receives a blessing. Never did any that begged with humility, but ei­ther had his desire, or better than he desired. Reverend Bede writing of the Publican, saith, Appropinquare noluit ad Deum ut appropinquaret ad illum, He would not draw neer that he might draw neer. He that will not be a mountain in Christs way, must not be a Mountebank of his own virtue, but levell himself even with the ground; for he fills the hungry with good things, but the rich he sends empty away. So the rich in their own conceit, and proud of their own gifts, shall be sent empty from Christs gates. Let us empty our selves, and deponere magni­ficentiam, abhorre our selves, Job 42.6. Casting our crowns, and glory, the best things we have at the feet of Christ, Revel. 4.10.

Sixtly, it must be made in faith; for, 6 without faith it is im­possible to please God, Heb. 11.6. Faith is a Mother-virtue, with­out which, all things are to no purpose; therefore, we are ex­horted to ask in faith, Jam. 1.6. Cain offered a sacrifice aswell as Abel, but it was Abels faith in Christ that made Abels sa­crifice accepted, Heb. 11 4.

Seventhly, it must be with fervency; 7 for the life and soul of any duty is not the outward action, but the inward affection of the heart. Lycurgus enjoyned his people to offer little sacri­fices to their gods, for (saith he) they regard more the in­ward affection, than the outward action; a rule which our great Lawgiver hath given us, Mat. 6.7. When ye pray, use not much babbling. It is said of the Publican, Oravit paucis, Buter. sed af­fectu [Page 20]multo, He couch't much devotion in a little room, and yet all the vertues of a true penitent are found in him, confession, contrition, faith, and amendment of life. If we bring our sheep to Gods Altar, and them alone, we had as good have left them behinde, they are not worth the carriage, Isa 1. To what pur­pose is &c. When the Searcher of the reins shall finde a carkas of Religion without a quickning spirit, he will turn his counte­nance from it, Deus non habet gratum offerentem propter munera, sed munera propter offerentem. God valueth the offerer by the gift, not the gift by the offerer, Non corticis, sed cordis Deus, He regards not the rinde of the lips, but the root of the heart, the inward parts, Psal. 51.6. integer and rectus are joyned to­gether, Job 2.3. So we must have these two properties: We must be recti straight, not crooked; and integri, sound, not hollow; our Tabernacles must have gold within, as well as without, Exod. 25.11.

Lastly, it must be directed only unto God through Jesus Christ, without the Invocation of Saints or Angels, [...] and [...] properly belong to God, Mat. 4.10. Therefore we may not so much as [...], give any adoration to Saints or Angels.

But fearing I have been too long on this, 3 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.

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 3^d 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, 2 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, 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. guberna [...]. 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 [Page 24]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, Ʋtitur 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. l [...]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. Ʋnde 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: Ʋnde nova est & inaudita Calvini haeresis. Which he finds was never [Page 25]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.

FIrst, 1 every Sacrament that receives not warrant from the Institution of Christ is no Sacrament. But Baptism by Lay­persons 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 void, and nothing worth; the word of Institution is the form of Baptism. For the assumption, it is most true,Buc 46. com pl. of the Sacram. in generall. for where doe we read that Christ ever gave this power of baptizing to any, but Men in office? The Sacraments be the ap­purtenances [Page 27]of the Ministery of the Word. None may under­take it, but such as are thereunto lawfully called.Atters. 2 book of Bapt cap. 3. God hath joyned the Ministery of the Word and Sacraments together, and what God hath coupled let no man put asunder. I shall conclude this with that of S. Augustine against Fulgentius the Donatist, Etenim Paganus Baptizat, Judaeus Baptizat, Sadu­caeus Baptizat, Et multi extra regulam legis datae baptizare non cessant: sed illud est unum, quod verum; illud verum quod Christi, Although a Pagan, a Jew, and Saducee, and many besides the Rules of Gods Law cease not to Baptize: yet that is one which is true; that is true which is of Christ. For a Lay-person to baptize is a violation of the institution.Trelcat. lib. 2. de Bapt. Nec homini privato etiam in casu necessitatis, baptizare licet, cum nulla sit necessitas quae nos cogat praescriptos à Deo ordines violare. But this being fully cleared in the precedent Chapter, I think it needlesse to adde any more.

Secondly, Baptisme by a Lay-person is invalid, 2 because done Non habente potestatem by one that hath no power. Zanchy speaking of Baptisme, saith,Fid. de Christ. relig. de Bapt. 6. Ritè autem ac legitimè administrari intelligimus, cum doctrina primum praecedit Evangelii, juxta Christi institutionem &c. We say that it is rightly and lawfully administred, when first the doctrine of the Gospel concerning the true God, Christ, and his office goeth before, according to Christs institution: and then the parties are baptized by water, and that by a lawful Minister in the name of &c. Any act of Gods worship not rightly and lawfully done is invalid, But Baptisme an act of Gods worship (done without a lawful Mini­ster) is not rightly and lawfully done. Therefore, this Conclu­sion doth necessarily flow from Zanchy's praemisses: Seals are no seals except set to by one formall, invested with sealing-authority,Atters. 2. lib. of Bapt. cap. 3. unlesse done by one Quatalis furnished with power to that purpose: We see in the affairs of the Common-wealth, and in passing Conveyances of Lands, how careful, and circum­spect men are to passe them where they ought to be passed, in such Courts, and under such Officers as are authorized for that purpose; for, whatsoever is done by him that hath not a patent to warrant his practise, is held to be void and frustrate by Ma­sters of that profession. In like manner, it stands us all upon in [Page 28]matters of higher importance than the sealing and signing of temporal possessions to walk carefully to the diligent perfor­mance of this special duty, that the signing of our Infants and sealing them in the Congregation be made by the hands of such Officers as are appointed by God for that purpose, and by no other.Atters. cod. loc. If it be the will of a King to make a seal for the sealing of his grants, and commit it to the trust of some Officers; and albeit another be made of the same matter, and of the same form and fashion, yet it is none of the Kings seale, its but a counterfeit Stamp. So the Lord hath instituted the seale of Baptisme, and committed it to certain persons that they onely should have a sealing authority, so that no Sacraments can be warranted to be his Seals but such as are signed by his Officers. I would gladly know to what purpose any mans seal is that ne­ver was invested with a sealing power. Beza makes a supposi­tion, Suppose that a Princes seal should be stolne away, which he hath appointed to seal his grants withall, and should be set to by him that hath no authority, not being the Keeper thereof, what assurance hath such an one by such an act? So, if it were possible to be the seal of God which a private person should set to,Baz. lib de Quest. in Sac. Quest 140, 141. yet for all that he hath stolne his patent and used it con­trary to Gods commandment; it is to no purpose to the party, and renders the doer of such an act guilty of a heinous crime. The outward parts of a Sacrament are 4. the Minister,Atters 1 book of the Sac in Gen. ch. 4. the Word of Institution, the Element, and the Receiver. The Mini­ster is the first outward part of a Sacrament. There is required a Minister lawfully called, chosen, and ordained, whosoever shall presume to set to any of the Lords seals without a war­rant or a calling, being no Officer nor Keeper of them, pro­phanes those seals, and sets to a counterfeit stamp. Christ never gave to private persons any such commandement, he never committed to them any such office, he never commended to their care these holy actions, he never called them to this ho­nour, he never layed upon them this charge, and therefore have no part in this business Now,Eqd. loc. (saith Attersol) All these 4 parts, and every of them are needful to the being and nature of a Sa­crament; take them away, or any of them, you take away the substance and bring in a nullity of the Sacrament. If there be [Page 29]wanting either Minister to deliver it, Word to institute it, Ele­ment to represent it, or Receiver to take it, we cannot assure our selves to have any Sacrament of God, but rather a traditi­on and invention of our own. What is the reason that the Or­thodox have condemned the Baptisme of Women but for want of authority?

It cannot be a Sacrament at all without that which is essen­tially praerequired,Buc. Bez [...], Calv. Trelcat. &c. and where there is wanting any essential praerequisite, it is a nullity.

Thirdly, 3 No private person (but one lawfully called) hath power to conferre or seal Sacramentally or Ministerially, Rem Baptismi, the thing offered by Baptism, which none but he can doe. To this purpose speaks Trelcatius, Lib 2. Inflit. de Bapt. pars [...]. Causa efficiens Baptismi bifariam considerari potest. Vel ut causa instituens, vel ut causa instituta. Baptismate utens seu Baptizans, posteriori modo Mini­ster baptizans dicitur, Quia in Christi nomine baptismum admi­nistrans Sacramentalitèr ac Ministerialitèr rem baptismi obsignat & confert, Ministri autem nomine intelligimus eum cui in legi­tima vecatione Ministerium verbi commissum est. The effici­ent cause of Baptisme is to be considered in a double considera­tion: Christ is the person instituting, the Minister the person baptizing so called, because administring Baptisme in the name of Christ, doth Sacramentally and Ministerially seale, and con­ferre the thing offered by Baptisme: and by the name of Mi­nister we understand him to whom the Ministery of the Word is committed in a lawful calling: For when there is no power Sacramentally or Ministerially to seal, to what purpose is that fealing? such doe violare praescriptos à Deo ordines, violate the orders prescribed of God. A Minister (and not a private per­son) represents the person of Christ in the Sacrament, whose Deputy and Ambassadour he is; and therefore he onely can offer and deliver with power and authority the outward signe which answereth fitly to the inward matter, for he onely hath the key of binding and loosing, a power that no Lay-man hath. If you look unto men by whom this power is administred, it is a meer Ministery; but if you look unto Christ, it is a most high authority, than which there is on earth none greater, more pro­fitable, or more excellent. There are two keys, the binding [Page 30]and loosing, in regard of the divers objects and effects. The loosing key is that part of the Ministery whereby remission of sins or absolution from sins in the name of Christ is pronoun­ced unto the Believers according to Gods word publickly or privately: and so Heaven is opened and the Believer loosed by the preaching of the Gospel, from the bonds of sin, and decla­red an heir of life. The binding key is that other part of the Ministery, whereby the retention of their sins is denounced un­to the Unbelievers and disobedient, and so Heaven is shut unto them, and they are bound, that is, they remain captiv'd in the chains of sin, and are adjudged to damnation, unlesse repen­tance follow; and these keys are of that weight, and efficacy, that whosoever is remitted or retained on Earth is also remit­ted and retained in Heaven, according to that John 20.23. whose sins ye remit &c. None must imagine that this power de­pends upon the person or worthinesse of the Minister (for, in­deed properly he can neither binde nor loose any man) but it depends upon his lawful Ministery, or rather upon God him­self, who by the holy Ghost is powerful in the Ministery of the word, as often as the Minister doth duely execute his office: in this sense, these two places are reconciled, Mark 2.7. Who can forgive sins, but God alone? that is authoritative; and that of John 20.23. Whose sins ye remit &c. namely, instrumentally; therefore (saith Attersol.) Take away the Minister, and it is no Sacrament.

Fourthly, 4 a private man hath no power of Consecration, without which the water is but common water,Atters. 1 book c 5. of the Sac. in generall. and this is ne­cessarily required to the substance of the Sacrament; for when the word is added to the Element, then there is made a Sacra­ment. Now the Sacramental word consists partly of a com­mandment proper and peculiar to Ministers, Go teach all Na­tions; partly of a promise annexed, in the name of the Father &c. In all the Scripture we never reade of either command or pro­mise warranting the use of Baptisme by Lay-persons; without the power of Consecration, Sacraments are as a dead body with­out life, as a dumb shew without voice, as an empty cloud with­out water, and as a barren tree without fruit, idle and dumb signs. But it will not be amisse to speak somewhat of the Conse­cration [Page 31]of a Sacrament. To consecrate,Atters. 1 book of the Sac. ch. 8. is to take a thing from the Common and ordinary use, and to appoint it to some other holy use. It is the sanctification or dedication of the outward signes to an holy purpose: without this the water in Baptism is common water, the bread common bread, the wine com­mon wine, and such as all men may take at their ordinary tables. Without this it hath no power, force and vertue:1 book. ch. 4. and if this be wanting, there is no Sacrament: for Baptism is no Sacrament, except the word be joyned to it and consecrated to that use. If either Minister, Word, or Element be wanting; you take away the substance, and bring in a nullity of the Sacrament.

Fiftly, There is but one baptisme, Ephes. 4.5. 5 in regard of the use, and of the end; so the Nicene Councel, I believe one Ba­ptisme for the remission of sins: we doe all by this one dore (and no other) enter into the visible Church. Now this one Ba­ptisme is described unto us in the word of truth,Atters. 3 book of the Sac. of the Lords Sup­per, chap. 20. which we may understand by the Institution of Christ, and discharge those from that number of Sacraments that want the warrant of the word; so that if there be any other than what is there pre­scribed, it is none, a fiction, and humane invention. This calls to my minde an expression of Zanchy's concerning the Baptism of the 12 Disciples of Ephesus, Obs. in cap 25. de Bapt Aph. 6. Cùm Paulum diximus eos de quibus, Acts 19. Denuo baptizasse tanquam non rite baptizatos: id sine ullius. interpretis praejudicio diximus &c. so goes on. Whereas we said that Paul baptized again those of whom it is spoken in the 19 of the Acts, as being not rightly baptized: we said it without prejudice to any learned Interpreters, for we condemn none. Only we desire the Reader to construe favour­ably that word Rebaptize; for we meant not that they which were rightly baptized, were afterwards baptized again: Sed qui vero baptismo praecedente, scilicet vera de Deo Patre, Filio, & Spiritu Sancto doctrina, baptizati non suerant: But they which were not baptized with true Baptisme, where the true doctrine of God the Father, the Son, and the holy Ghost went before. This to speak properly, was indeed not to be rebaptized, but to be truly baptized; and presently after, Illos duodecim discipulos fuisse à Paulo, vel saltem jussu Pauli baptizatos, tanquam non ritè antea baptizatos, Those 12 Disciples were baptized of [Page 32] Paul, or at least by Pauls commandment, as having not been rightly baptized before. These twelve Disciples have occasioned almost as many opinions: the Treatises are large, I shall confine them, desirous to finish this fourth Chapter; and so proceed to the rest, concerning which we shall be brief. Some from hence draw an argument of Rebaptization, But August: who held a difference betwixt Johns and Christs Baptisme, yet defends his opinion from Rebaptization. Ambrose and Hierome are of Zanchy's opinion, as before related, that by a counterfeit Ba­ptisme, under the name of the Baptisme of John they were ra­ther defiled than washed, or at least not rightly and duely ba­ptized.Chrys. 3 tom. in art. Hom. 40. Orig in 19 Art. August. Tom. 7. cont. Petil. c 7. Sueg. Tom. 1. in Evang. Hom. 20. The Fathers taught that these words [and when they heard it they were baptized] were not the words of Saint Paul spoken of them which heard Saint John Baptist, but expoun­ded them as the words of S. Luke spoken of them which heard Saint Paul, and so it seemeth evident from the Text. Some say that they were initiated into the Baptisme, that is, the doctrine of S. John, but were not partakers of the Baptisme of water. Others, that being baptized by S. John, they were afterwards ba­ptized into the name of JESUS, that is, adorned with the won­derful gifts of the Holy GHOST.Tertull. de Bapt. pag. 707. Cypr, de Bapt. cap. 1. pag. 430. Ans. Tom. 7. cont. Petil. c. 7. col. 498. Tertullian, Cyprian, Au­gustine, and others of the Fathers are of opinion, that Johns Baptisme and Christs were different. But Zanchy, Bucanus, and our later Divines are of opinion that Johns Baptisme and Christs are the same, In the Author, substance, doctrine, signe, ceremony, effect, or signification, for the same Sacrament is in­stituted of God, and the same forgivenesse of sins, and grace of the holy Ghost is signified, offered, and sealed: whether it be John that administers, the Apostles, or succeeding Ministers. The only difference is touching the circumstance and manner of the manifesting of Christ. John baptized into him which came im­mediately after him, that is to say, into Christ which should shortly suffer, and rise again; but the Apostles, and after them all Ministers, baptize into Christ that hath suffered and is risen again. But against this truth the Councel of Trent thunders, If any shall say that the Baptisme of John hath the same force with Christs baptism, Let him be accursed. But for all this, it is a truth:

First, 1 We have the same doctrine, the same word, the same [Page 33]promise, the same repentance, the same forgivenesse of sins, the same element of water.

Secondly, 2 The Baptisme of John was consecrated in the per­son of Christ.

Thirdly, The outward form of Baptisme was the same; 3 for as he baptized with the same matter, why should we imagine he observed not the same form that Christ commanded to his Apostles.

Fourthly, 4 Neither Christ nor his Apostles rebaptized any that were baptized with the Ministery of John. Apollos that was baptized with Johns baptisme, we read not that he was baptized again.

Fiftly, 5 If a difference, then Christ was baptized with another baptisme than we are, or he himself commanded. Our baptisme was sanctified in the person of Christ; the members have the same baptisme with the head.

Sixtly, 6 Christ himself testifieth, that the baptisme administred by John portained to the fulfilling of all righteousnesse, Mat. 3.15. And Luke testifieth that the Publicans being baptized of him justified God; but the Pharisees despised the counsel of God against themselves and were not baptized, Luke 7.29. It is very evident that Christs and Johns baptisme was the same, that is, but one baptisme, and therefore whosoever observes not Christs institution, but baptizeth contrary to his injunction (for so doth a private person) brings in a baptisme different from Christs, overthroweth this one, and so maketh none.

It is an old received opinion, Objection. Quod debet non fieri valet fa­ctum, that it may be valid, when done, which ought not to have been done.

The falsity of this will appear, Answ. if we compare things done by a calling with such as are done without a calling, whereby we shall see that to have a lawful calling to doe a thing, giveth life, liking, and allowance unto the doing; for we must not onely consider what is done, but also who is the doer. Joab killeth Abner and Amasa, and is reserved for judgment. Phineas kil­leth Zimri and Cosby, and it is imputed to him for righteousness. Peter is reproved for drawing the sword, yet the Magistrate commended, Rom. 13. Phineas was stirred by God to the exe­cution, [Page 34]so was not Joab. Peter was a private person to whom God said, Thou shalt not kill; But the Magistrate is a publick Of­ficer, ordained by God to take vengeance on those that doe evil. There is more to be considered than the deed done, seeing the same deed performed by a person that hath a calling is lawful, which done without a calling is unlawful. The Heathen Poet acknowledgeth this:

that is,

Not that the deed is differing, the doer is all in all; so it is with a private person, that attempts the Sacrament of Baptism: in regard he hath no calling nor commission he makes a profane washing and administers no Sacrament of the Lord,Calv. in lib. Ep. p. 85. but is un­godly and unlawful. What if it be administred by a Boy in sport, or by a Fool, or Madman, by a Turk or Atheist using the words of institution? must it be a good, lawful, and perfect Baptism? What is more unreasonable, and absurd? I cannot see how a quod fieri non debet valet factum will make Baptism administred by a private person valid and lawful, to whom God never committed the administration of his Sacraments.

It is a Maxime, Object. 2 Accedat verbum ad Elementum, & fit Sacra­mentum, Joyn the word of Institution to the outward sign, and there is made a Sacrament.

This Rule of the Father is undoubtedly true if rightly under­stood. Answer. The meaning is, that if there be the matter (the outward sign) and the form (the word of institution) which presuppo­seth a Minister, then there is a Sacrament; as for example, if there be the matter and form of an house, we conclude it an house. Yet we presuppose a builder (without which, it could not be) that prepared the matter, and ordained the form: so this principle must be understood. There must be a Minister, or else no Sacrament: so that from what hath been said, it is evident that the administration of Baptisme by a private person is no Sacrament, but invalid, and to no purpose. I conclude, with [Page 35] Attersoll, We affirm, that neither the Sons of Romulus at Rome, 1 Book of the Sacr. in gen. chap. 5. nor of Remus at Rhemes, shall ever be able to shew, and prove, that they are to be acknowledged and received as Sacraments of the Church, which have no warrant of the word to command them.

CHAP. V.

IT is the usurpation of anothers office alieni muneris usurpa­tio. One of the highest offices in the world, which sin God hath visited with grievous judgments, as Ʋzza who was smit­ten with sudden, and unexpected death, 2 Sam. 6. only because he exceeded the bounds of his calling in putting up his hand to stay the Ark from falling, which onely belonged to the Levites; although his intent and purpose was never so good, yet it dis­pleased God, he had no word, nor warrant for it. Azariah is made a Leper to the day of his death for attempting one act of the Priests office, and but once, 2 King. 15. Corah, Dathan, 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, 2 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 [Page 36]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, 1 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, Tit 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, 2 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 [Page 37]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, 3 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, 4 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 [Page 38]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 the Prophet Jeremiah, Jer. 1.6.7. O Lord God, behold I cannot speak, for I am but a childe, &c. Thus it was with Saul, afterwards Paul, Acts 9.6. And he trembling, &c. Mans nature is ready to take enough, and too much to it self; God therefore in his wisdome puts a bridle into this corrupt nature of man, and maketh it astonished, lest it should presume and boast too much of it self; and how can he preach the feare and reverence of the Lord, that was never cast down in the ad­miration of Gods glory and majesty, but thrusts himself vainly and proudly into the Ministery, not considering whose message he brings, and whose person he represents? to assume this cal­ling without a call, is extreme boldnesse and sinful presumption. For, if a man would consider Gods greatnesse, and his own vilenesse; he durst not thus attempt it. Upon that forementio­ned Text,Eod. loc. Isay 6.5. Master Perkins maketh this use, Let us see (saith he) the monstrous presumption of such as dare venture rashly into the Ministery to tread upon the holy ground of God, with unclean feet, to handle the holy things of God with [Page 39]unwashen hands; for what is it to enter into the Ministery, but to enter into the presence of the great King? If God rebuked Moses for stepping too hastily to the bush where his presence was, how will God check the consciences of such as carelesly rush into the Ministery and to Gods holy Table, where God is present in a farre more excellent manner than he was in the bush? Such as assume this calling are guilty of intrusion and presumption. Calvin on the 2^d of the Acts, and the 2^d verse, And there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting: this, saith he, was to terrifie them and to make them humble, for the Lord respects the lowlinesse of his servants, and dwells with them that are of meek spirits, he resists the proud, but gives grace to the humble, Jam. 4.6.

Fiftly, it is a mocking of God, 5 to pretend a Commission and have it not; to seem to do Gods publique work without a war­rant; to put their hands to the plough, and not sent by him. Accipite, saith Christ, Receive the holy Ghost, not assumite, Take it to your selves: it is sad, and to be lamented, when men make sin a trifle, and mock God to serve their own turns, Jer. 23.21.

Sixtly, God punisheth this kinde of practise. 6 One censures it a deed worthy of many deaths, he is perhaps too severe; but this I am sure of, God makes a King a Leper for attempting it; but one act of it, and but once, Saul would play the Sacrificer, but his seed for this sin was thrown from his Throne. God him­self hath punished it in some with death, as in Ʋzza, and in the Bethshemites: it is thought of Origen, a man of extraordinary parts, that his many errours were as Gods judgements on him for his presumption in this particular. Let not the bold Bethshe­mites looke into the Arke, or Huzzah handle it, if they love their lives. Thus have I briefly discovered the greatnesse of their sin, that thrust themselves into the calling of the Ministery, with­out lawfull ordination or deputation thereunto.

CHAP. VI.

OF this judgment is Zanchy. Credimus praeterea, fid. de Christ. relig. de Bapt. 6. sicut Cir­cumcisio in carne semel tantùm fiebat: sic Baptismum aqua qui circumcisioni successit, semel ritè ac legitimè susceptum non esse denuò repetendum. Furthermore we believe, that as Circumci­sion was done onely once in the flesh; So the Baptism of water, which succeeded circumcision, being once rightly and lawfully received,Beza de spir. Sanct. cap. 4. ought not againe to be repeated. Of the same opini­on is Beza. Jam verò quum quisquis semel Christo verè datus est, quamvis interdum deflectat, nunquam tamen for as ej [...]ciatur, ac perinde satis sit semel receptum esse, &c. There are Reasons rendred for this:

First, 1 because there is no commandment for the reiteration of it; Circumcision in whose room Baptism succeeded, was not to be reiterated.

Secondly, 2 lawfully done by a call'd Minister according to Christs institution, is not to be accounted frustrate.

Thirdly, 3 as carnall generation is but once, so our Spirituall regeneration or ingrafting into the Church is but once to be performed.

Fourthly, 4 the signification, force, use, and fruit of Baptisme continues not for a time, but the whole Life of the party bapti­zed.Confes. of the Chur. of Belg Ar. 34. of Bapt. Confes of Bob. ch. 12. of Bapt. Beza Quest. & Resp. This is seen by the confession of Reformed Churches. To such as are once truly baptized into the Church of Christ, there ought not to be any reiteration of Baptisme. Now if it be performed by Heretiques that deny the principles of doctrine, and corrupt the essentiall forme of Baptism, as the Arians, Sa­mosatenians, and others that are not sincere in the doctrine of the Trinity, such ought to be baptized again, the first being of no validity: for the essentiall forme being taken away, the matter it selfe is also taken away, and this is no rebaptization, [Page 41]but the Administration of the true Baptisme.

If done by some Hereticks, as the Novatians, Donatists, Quest. Istos igitur re­baptizares? Resp. Imò Christi Baptismonan­quam bapt [...]z [...]tos bapt [...]zarem. sid. de Christ. relig. de Bapt. cap 6. or Papists who erre out of the way of truth in some part of doctrine, and using many needlesse and superstitious ce­remonies, yet using the publique Ministery, and essentiall forme of the institution, such ought not to be baptized againe. But where it is not done according to the form of Baptism, de­nying the Trinity, or by a lawfull Minister of the Gospell, such ought to be baptized againe. We have already proved it no Sa­crament, and therefore Zanchy's rule will follow. Semel ritè ac legitimè susceptum, non esse denuo repetendum. We read not that the Apostles did ever baptize any except those which Paul did baptize, who had not been rightly baptized. For saith he,Observat. Aph 6. Non enim intelleximus, qui ritè baptizati fuerant, eos postmodum fuisse rebaptizatos, sed qui vero baptismo praecedente, Scilicet, vera de Deo Patre, Filio, & Spiritu Sancto doctrina baptizati non fue­rant. For we meant not, that they which were rightly baptized were afterwards baptized againe: but they which were not baptized with true Baptism, where the true doctrine of God the Father, the Sonne and the Holy Ghost went before it, they, after Paul had taught them the true and sound doctrine of Christ, then they tooke true Baptisme; and after Baptisme, by the laying on of hands received the Holy Ghost, and the gifts thereof: and this to speak properly, was indeed not to be rebaptized, but to be truly baptized. Which saith he, is not re­pugnant to the Analogy of faith, nor bringeth with it any ab­surdities, because the Fathers doe not speake of a Baptisme rightly administred, and when this is, he renders one Reason as before, when done by a lawfull Minister.

CHAP VII.

BEllarm: De Sacrā. Bapt. lib 1. cap. 7. and the Church of Rome teach, that it is not law­full for private persons to Baptize, except in case of ne­cessity, and exclaimes against Calvin for affirming the contra­ry. We have already proved, that the Administration of the Sacraments do only and properly belong to the Ministers of the Gospel, and private persons are quite exempted. This procee­ded from that harsh, and uncharitable opinion of the necessity of Baptism, without which they taught that salvation could not be obtained; and of this opinion was Austine, who deservedly is called Durus pater Infantum: hence it was that Midwives and others were permitted to baptize children, to prevent damna­tion, and hence from that bloody opinion that children were damned which dyed unbaptized, grew these curious questions, whether wanting water, we might baptize with sand, or water distilled, and compounded, and the like. Sacraments are not the cause,Atters. 2 book of Bapt. chap. 5. but Seales of salvation, and doe not of themselves confer grace. It is not the naked privation of the signe, but the contempt of it, that is dangerous. What shall we think of the great number of Infants in time past that dyed without circum­cision before the Eighth day, or those who were not circum­cised for the space of Fourty yeares in the Wildernesse, or the Infants of Christians who dyed before the Feasts of Easter and Pentecost without Baptism,Socrat. lib. 5. cap. 21. (for at those Feasts Baptisme was administred in times past, in Thessalia;) Baptism was celebra­ted once in a year, namely, at Easter. That they were all de­prived of salvation? it is harsh and uncharitable so to think. Hence I say, proceeded Baptism by Women, which was brought in by the Heretick Marcion, Epiph l. 1. Tom. 3. haer. 42. p. 144. as Epipha. witnesseth. Quod per­miserit mulieribus authoritatem baptizandi; and this amongst other things he calls Marcions Ludibria.

The Orthodox, in case of necessity, will not allow private persons to baptize. Some will sooner grant an extraordinary [Page 43]call to the Ministerie, then declare the baptisme of one out of office lawfull. Zanchy upon a question started by St. Augustine, Cont. Ep. Parm. lib. 2. cap. 13. col. 42. Ʋtrum, qui nunquam fuit Baptizatus, baptizare alium possit, which he durst not resolve without a Councell, notwithstanding Thomas Aquinas dare doe it, and resolves it in the affirmative. Sed ego, saith Zanchy, proponam quaestionem, in Ephes 5. in Quaest. de caus. [...]ff Bapt. Quaest. 5.21. ad quam facilius responderi posse arbitror. Esto Turcus aliquis, in regione unde facilè ad Christianas Ecclesias veniri non possit: Is ex lectione novi Testamenti donetur cognitione Christi, & fide: doceat verò familiam, eamque ad Christum convertat, atque adeò etiam alios. Quaeritur An is possit baptizare eos, quos ad Christum convertit, cum ipse nunquam fuerit baptizatus baptismo aquae? Suppose a Turk farre distant from Christian assemblies be converted to the knowledge and faith of Christ by reading the Scriptures, be teach and convert his family & others, may he baptize these thus converted by him? He answers, I doubt not but he may: Ratio est, quia Minister est verbi à Christo extra ordinem excita­tus. For that he is a Minister of the word extraordinarily rai­sed up by Christ. Others, in cases of extremity thinke when publick Baptisme cannot be had, private is sufficient, and when not so much as private may not be well obtained, votall is e­nough: As some of the Doctours of the Romane Church ac­knowledge. Satis est si adsit mentaliter, Rhem. & Caje [...]. in Joh 3. idem Cajet. in 3 Tho. Quaest. 68. art. 1. L [...]mb sent lib 4. d [...]st. 4. ubi non potest haberi Sa­cramentaliter, Where this Sacrament cannot be had, the desire is sufficient. If in extreme necessity thou canst not enjoy this holy water, assure thy self God accepteth a desire for a deed. To this purpose speaks Bucanus, Care should be taken that the Infant be baptized by a lawful and fit Minister;J [...]nseu. con­tex. 20. Thom. part 3. Quaest. 68. Art. 2. but if that may not be obtained, it is to be commended to God, that he may baptize it with the Baptisme of his Spirit. Constantine the great was the first Christian Emperour, yet was he not baptized till the time of his death. And Valentinianus, a Christian Empe­rour, died without Baptisme;Bus. 47. com. pla. of Bapt. Tripe. 1. H [...]st. lib 3. cap. 12. Orat. de ob [...]u Valent. yet doth Ambrose give him his due commendation, and doubted not of his salvation; for as he was coming to Ambrose, he died in the way, who was (saith he) baptized in will and desire, though he had never the out­ward means. The Orthodox, I say, will not allow (in case of ne­cessity) Baptisme by private persons, but looks upon it as un­lawfull [Page 44]and a violation of the order and rule prescribed by Christ.in. Eph. 5. de cau. effi [...]. Ba Quaest. 3. Instit. lib. 2. de Bapt. Instit lib 4. cap. 15, & 16. Instit. Bapt, [...]x­plic. [...] apud Marcum cap. 16. ve [...]s 15, 16. & expos in Mat. 28.18. Beza Quaest. & Respons. The lat. Cons. of Helvetia, cap 20. So Zanchy, Nulla est necessitas quae nos cogat praescriptos à Deo ordines violare. So Trelcatius hath the same words, Non homini privato in casu necessitatis baptizare licet, cùm nulla sit necessitas quae &c. Calvin is large to this very purpose. So is Pi­scator. So is Beza, propounding of the question, Whether Baptism ought to be administred by Midwives? He answereth, Apage verò crassam & putidam hanc sacri Ministerii prophanationem, and further adds, Sed quid si urgeat necessitas? Jam antea re­spondi, salutis nestrae initium duci à Tabulis ipsius foederis, non à Sigillo iis appenso: quod tamen si quis aspernetur, illarum bene­ficio meritò privetur: Non videri verò contempsisse, qui illud ob­tinere servato legitimo ordine non potuerit. This is the doctrine of Helvetia, We teach that Baptisme should not be ministred in the Church by Women or Midwives. For Paul secludeth wo­men from Ecclesistical callings; but Baptisme belongeth to Ec­clesiastical offices.

And seeing, saith Bucanus, 47 Com. place of Baptisme. the office of Preaching is not per­mitted to Women, nor the administration of the Lords Supper: Why should they take upon them to baptize? and for that example of Zephora who circumcised her son, It is either to be held as a rash unlawfull act of a foolish and angry woman, or as a singular action not to be followed,Atters 2 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.

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 [Page 46]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, 1 they are the signes, not the causes of grace.

Secondly, 2 that which is proper to God ought not to be be­stowed on the creature.

Thirdly, 3 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, [...]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. [Page 47]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 de­cla [...] 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 the Sacra­ments in ge­neral, ch. 11. or by their own virtue, for the works sake, or for the onely outward action, that is, for the bare participation, receiving and use thereof, cannot give grace, nor a justifying or a quickning faith to any which before was not inwardly quickned by the Holy Ghost, and hath no good motion within himself.

CHAP. IX.

THe cloth of gold with which the Church is apparelled is the righteousness of Christ imputed. The hand that putteth on this goodly Garment is faith; and the Sacraments confir­ming our faith in Christ, are the buttons, as it were, clasping the cloake close to the soul. We have already clearely proved that it is the office of the Minister of the Gospell, and to him it properly belongeth to preach the word and Administer the Sacraments. Having spoken of Baptisme I shall now presume to offer something concerning the Lords Supper. God in all ages hath given his Church outward representations and visible signes of inward, spirituall, and heavenly things: such were the tree of Life, and the tree of Knowledge of good, and evil; The ratifying his Covenant to the Jewes by Circumcision, and the Passeover; and to us by Baptism, and the Lords Supper; which as visible Sermons preach unto us the love of God, and give assurance of his promises: his Word is the Evidence, his Sacra­ [...]ts the Seals; and what is promised by the one, is sealed by the other. God did not think his outward word sufficient, but also added this Sacrament of his last Supper, for our further assurance, and confirmation, a testimony of his faithfulnesse, a pledge of his promises, a token of unmeasurable love, and re­medy against all carnall doubting and distrust; having not only his hand writing, but seale, from whence the faithful soul draws an argument of much comfort and spiritual consolation; here are not onely promises, but the writing of God, the oath of God, and the seale of God for confirmation. The Sacrament of the Lords Supper doth more clearly and fully (considering the manner of working) represent and paint out before us the [Page 49]love of God in Christ, than the word doth; for we doe not only hear of Christ, but as it were, see, handle, touch, and taste him. Now the Lord hath ordained Officers, Keepers of his great Seal whom he hath deputed, and set apart to this very end, to seale his promises and Covenant-graces to every believing subject. And therefore if any (so deputed) shall through pride, envy, or any sinister respects & groundless excuses no waies warrantable refuse to put to this Seal for that use and purpose God intended it, is guilty of no small crime, and deserveth justly to bear Of­fice no longer. At my coming to this place I did upon the im­portunity of some godly Christians (considering the long omis­sion of this Sacrament) administer the Lords Supper, yet not without many praevious Sermons made for the instruction and preparation of my Congregation, at which some more precise than wise, took offence; and whereas it was intended as a bond for further communion, it was made use of to a finall separa­tion, and my practise extremely condemned, and my person exposed to much calumny, being the beginning of a sad perse­cution. I must crave some time to vindicate my practise, re­solving by Gods assistance that truth shall never suffer by my negligence or cowardize: as I long since satisfied my self, so I hope I shall satisfie others in this particular. What I did in giving the Sacrament to all indifferently, must be considered in a time when there was no government or discipline in the Church. I shall humbly propose

First, 1 whether the practise of such Ministers as for a long time omit the giving of the Lords Supper where there are sub­jects capable of receiving it; viz: (both knowing and godly Christians) be warrantable or not.

Secondly, 2 I shall lay before you such Reasons as are alledged for the omission of it. Concerning the first, I resolve upon the holding the Question negatively, That the practise of such as for a long time omit the giving of the Lords Supper, where there are subjects capable is not warrantable, and that upon these ensuing grounds:

First, 1 the long omission puts a barre to a Christians thank­fulnesse, for one end of the Lords Supper is to shew forth with thanksgiving the death, crosse, and sufferings of Christ: when [Page 50]we read or hear of Christs passion we are greatly affected, but much more when he is set before our eyes, and visibly crucified in our sight, this extremely moves devout affections, and leaves behinde deep impressions: No action more than this sets out before us the great love and goodnesse of Christ our Saviour, in which, every believing soule must needs acknowledge the depth of Gods mercy and love, who through Christ was recon­ciled to us miserable sinners, enters into a League and Cove­nant to be our God, and seales his grace and unspeakable bene­fits by this Sacrament; he loves us living and dying, and leaves a perpetuall commemoration of his love to mankinde, being in this exhibited not onely to the eare, but eye and caste, which affords exquisite fruition and delight. This Sacrament is not a naked, but exhibitive signe, an objective, exciting the minde as the word doth in a morall way, representing Christ and him crucified; besides it hath a consideration of [...] & non [...] tantum, it is a seal, and not a teaching and representing signe onely. I leave it to any rational mans consideration, whe­ther the long omission of so great a pledge of love, or seldome administration of this necessary Ordinance of Christ doth not put a barre to a Christians thankfulnesse. The Lords Supper is called an Eucharist, Luke 2.14. because it is a thanksgiving to God, for giving his Son to die for us; and therefore that Hymne is so fitly sung by Men on Earth at the commemoration of his death; as it was by the Quire of Heaven at the celebration of his birth. It was first used in the Communion (as it is thought) by The­lesphorus a good man,Walfrid. lib. de [...]b. E [...]l cap. 22. Ian. lib. 3. cap 3. and a glorious Martyr, Anno 254, Jan. 5. That which followeth in our Communion book, We praise thee, We blesse thee, Baron. annot. tom. 2 fol. 120. Cassand. liturgi. cap. 21. was added by that famous Bishop Hilary: sing­ing it first in his own Church, Anno 340. and after brought into other Churches by Pope Symmachus, An. 510. The Churches of Scotland use the like form of thanks at their Communion.

Secondly, 2 that the long omission is a barre to a Christians assurance: for this Sacrament is added to this very end to assure us of the love of God in Christ; as the word is a speaking Sa­crament, so the Sacrament is a visible word, whereby we have an assurance of Gods favour. It is a signe to signifie and represent a seal, to ratifie and confirm; the promises we read are confir­med to the believing soul, Rom. 15.8.

First, in the Book of his Eternal Counsel, that Book S. John speaks of, Revel. 5.1, 2. which had 7 seals, to signifie that it was perfectly ratified.

Secondly, in his Son our Saviour, for him hath God the Fa­ther sealed, John 6.29. The riches of the New Testament are confirmed to us by the blood of Christ, Heb. 9.15.

Thirdly, by Gods privy Seal: his Spirit is called the Spirit of promise, Ephes. 1.13.

Fourthly, God confirmeth his promises by this Sacrament, which is his broad Seale to confirm our faith, and ratifie our assurance in Christ: It doth give and conferre faith, but more surely and strongly confirms faith; which confirmation is not by any inherent power in it, but by the holy Spirit working a strong perswasion and assurance in us, sealing the blessings of the Covenant, which doe chiefly consist of three parts:

First, the forgivenesse of sins, Jer. 33.8. Isa. 43.25.

Secondly, the adoption of sons, Jer. 31.31, 32.

Thirdly, the promise of Eternall blessednesse. And what greater blessings than pardon to poor sinners, acceptation of bond­slaves to be sons, and to have the promise of Everlasting life? This is the Covenant written by God, to which he hath put to his Seale for our further assurance: One Tree of Life served Adam, One Rainbow gave assurance to Noah, but to us behold Two unchangeable Sacraments, two witnesses whereby we have full assurance. Now I conceive that the deferring of this Seale from time to time, which doth confirm our Charter, is a great weakning of our faith, hindrance of our assurance, and ratify­ing the blessings of the Covenant of grace.

Thirdly, 3 the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another, hence it takes its denomination of communion, 1 Cor. 10.16, 17. As faith receives him, so by this we are joyned near to him and have spiritual fellowship with him; by this (he means) that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally, by the Bread sacra­mentally, and by the Holy Ghost spiritually made one spirit, 1 Cor 6.17. or one spiritual body: as the members receive life from the head, and the tree moysture from the root, so the faithful from Christ.

Secondly, this seals that communion that Christians have one with another: For we that are many are one bread and one body, because we are all partakers of one head, 1 Cor. 10.17. It puts us in minde of our unity and concord being one body, and to avoid discord and dissention, 1 Cor. 11.18, 20. When ye come together, &c. This was one end why it was ordained of Christ, to be a bond of love, and chain us together, that we break not from God and our Brethren.Of the Church of England, Art. 28. The Church of England saith, that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to ano­ther, &c. This are we taught by the same bread compact of many corns, the same wine prest out of many grapes, 1 Cor. 10.17. Oh how many great and grievous are our distractions! Brother against Brother, Father against Son, Minister against Minister, People against Minister; he hath no part in Christ that doth not grieve at this. What a shame is it that the Sheep of the same Shepheard, the Children of the same Father, the Servants of the same Master, the Heirs of the same Kingdome, the Guests of the same Banquet, the Partakers of the same Hope, the Members of the same Body, the Professours of the same Faith, should contend, and strive one against another, fighting, quarrelling, hating, envying, and backbiting one of another. Saint Paul condemning the abuses of the Corinthians, exhorts them to tarry one for another, 1 Cor. 11.33. that they would go hand in hand, and lay aside all difference and dissen­tion. And our Saviour enjoyns Brotherly reconciliation, Mat. 5.24. When thou bringest thy gift, &c. I appeal to any judicious Christian, whether this fact doth not conduce to the renewing and maintaining of love, and was by our Saviour instituted to that very end, and whether the seldome use of it be not a great cause of that generall hatred, rancour, spight and envy of one against another.

Fourthly, 4 the long Omission of it is a barre to the frequent meditation of the great work of Redemption.Art. 28. The Church of England calls this a Sacrament of our Redemption by Christs death. It was Christs last word to his Disciples, the words of a dying friend, which ever leaves behinde deep impressions, [Doe this in remembrance of me,] it was reserved till the approaching [Page 53]of his death, that we might the better remember him when he was dead: God gives the Rainbow, a token of mercy to po­sterity; the first born must be sanctified, that so the day of the Jewes deliverance out of the Land of Aegypt might be remem­bred: There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food. When the Lord parted the waters of Jordan, he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works, and that when the Children of Israel should aske in time to come what was meant by those stones, they should answer, that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ, and hath comman­ded us to continue this holy remembrance of his death and passion, 1 Cor. 11.25, 26. to be kept in memory, and remain to posterity that they might know the occasion of it. I desire that it may be considered, whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption.

Fiftly, 5 the long Omission is a barre to the serious and sad re­membrance of our sins: it is true, we are every day to call to minde our wormwood and our gall, to cast up our accompts, Quid feci, quid non feci? Yet we had need of all helps to this end, and the Sacrament being a lively representation of a cru­cified Christ, doth bring to our mindes the remembrance of our bitter sins, that brought to Christ such bitternesse of tor­ment, Magna amaritudo peccati quae tantam amaritudinem pe­perit, Great was the bitternesse of sin which brought forth so much bitternesse of torment. When we behold a crucified Sa­viour, we presently reflect on our sins as the proper and prin­cipall causes of Christs sufferings, Pilate, Herod, Judas, the Jewes and Gentiles were but instruments which our sins set on work. None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory.

Sixtly, 6 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, 1 [Page 54]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, 2 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, 7 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 [Page 55]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 [Page 56]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 would be found not once in many years, to the great shame and beastly slothfulnesse of many Ministers and Christians.

Eighthly, 8 the long Omission is crosse to the command of Christ that enjoyns the often and frequent use of it. There is not a virtual and Analogical, but expresse and peremptory com­mand for it, 1 Cor. 11.24, 25, 26. and so we are to understand these words,So Ieanes, p. 3. Pet. Martyr, Calvin, Musc. Arctius, and many others. as the Orthodox affirm. Christ commands the perpetual remembrance of his death, and it was ordained pur­posely to stirre us up to that very end: besides many worthy considerations, this is not the least, that it is the commandment of Christ; and we are to make conscience of this duty, if we would bring Christians to the Apostolical practise: and to-have [Page 57]the often use retained, wee must not study Arguments to frighten people from it, but endevour how they may be prepa­red and fitted for the worthy receiving of it. I wish it were considered that he that willingly abstains from the Lords Sup­per, and will not come, is as well guilty as he that abuseth it. As it is a grievous sin to present our selves unworthily to this Sacrament, without due preparation; so we greatly offend in the frequent absenting our selves: it must not be imagined (God forbid it should) that the abuse of this Ordinance con­sists onely in the unworthy receiving; if so, to avoid this, very few would receive it at all. God is dishonoured by a wilfull ab­sence, as well as by an unreverent presence. They that may and will not, are as well guilty as they that doe and should not. We must not presse sinners altogether not to come, and terrifie them with judgment, (for some scarcely hear any other lesson) but presse preparation; to teach them how to be fitted, and qualified, and to win them by the heart-breaking, and heart-piercing love of a Saviour.Atters. lib. 3. chap. 15. of the Sacram. of the Lords Supper. I shall conclude this with the words of a Reverend Divine, A sick Patient that maketh no account of the diet which the Physician hath prescribed, is no lesse blame-worthy than he that abuseth it disorderly; for such as being bidden to come to the receiving of his Son, and refused, were aswell destroyed as he that came without his wedding-garment: When the Passeover was celebrated, such persons as were negligent to observe the same were cut off from his people, because they brought not the offering of the Lord in his due season, they shall bear their sin, Numb 9.13. If this pretence were a lawfull warrant to abstain from the Lords Supper for fear of unworthy receiving, or receiving with the unworthy, we might upon the same reason bid all godlinesse farewell, inasmuch as it opens a gap for men to refrain from all the duties of piety. It is matter of grief and sorrow to see men make so little account of the receiving of this Sacrament, as if the Omission were nothing, and that all sin lay in the un­worthy receiving of it.

Now for commands, there can be no dispensation to binde us to obedience; without dispute, the word [as often] doth not leave us to liberty, when and how often we please to commu­nicate, [Page 58]to use or not to use it.Jeanes, pag. 5. There can be no such conclusion drawn from hence, but he teacheth us what we must doe, as often as according to the command of Christ, we celebrate it, viz: to shew forth the death of Christ. Now I am much un­satisfied how we can obey this command, and yet omit this Ordinance for many years together.

CHAP. X.

I Come now to those Objections I finde and have heard al­ledged for the long Omission of the Lords Supper, to use rather their own term, the suspension of it for the present.

First, 1 though it be granted that there be a command, yet it is affirmative, and it is an old rule in Divinity, Affirmativa praecepta semper obligant, non ad semper, Affirmative precepts doe alwaies binde, but not to alwaies: so that we are not thus to perform alwaies what they command, but onely Loco ac tempore debitis, when we have due time and place; so that pro hîc & nunc, they may cease to be obligatory, as when scandall will ensue, or, there is not a fit season and opportunity to doe what is commanded.Jeanes of the Lords Supper, p 7. To this I will give you the answer of a late Orthodox Divine, We must put a difference between a trans­gression of a precept, and a temporary or occasional forbea­rance of the matter commanded. No precept whatsoever is for the eschewing the scandall of any to be broken or trans­gressed, and if a precept be not transgressed, where what is en­joyned in it is wholly and altogether omitted, I leave it to cen­sure: totally to abstain from what they command, is sinfully to omit what is commanded by them. There can be no dispensati­on of an expresse command upon any ground or pretence what­soever: we are to make conscience of the duty, and obey the command, observing the rule of preparation, and due examina­tion. This command is violated not onely when the Ordinance is wholly omitted, but when seldome or rarely dispensed.

Many wicked, Object. 2 and ungodly people thrust in themselves to the Sacraments with the faithfull, which is a great abuse, and therefore to be forborn for a time untill there be a power to debarre them.

First, our charity should begin at home, Answer. and our greatest care should be how to avoid sin in our selves, and not over-sollici­tous how to prevent it in others: We should not let sin lye on others without reproof, yet not omit a necessary Ordinance for the sin of any. Every one is to prove and examine himselfe, and use all means possible to be free from scandall; but if after all endeavours in people, and Minister it cannot be removed, yet the Lords Supper is not altogether to be omitted.Ruth. separation discussed. We are com­manded to examine our selves, and so to eat, but not examine our fellow Communicants; to judge our selves, but not others: so that if some receive a blank-seale, and make the Sacrament a lying-seale and damnation, the sin is neither the Pastours nor peoples, if lawfull means of prevention have been used.

Secondly, 2 if the ungodly doe thrust themselves into the society of believers, shall this hinder believers from their food, their communion and fellowship with Christ, and one with an­other? Must not the children sit at the table, and eat their supper, because there are dogges in the family? Their eating is much different: the wicked partake onely of the outward part or signe, the godly the inward part and thing signified Jesus Christ, and with him all saving graces: so that the presence of ungodly persons, that come to the Sacrament with the godly, cannot hinder them in their worthy eating, and drinking.Atters. 1 book 2 ch. of the Sac. in general. The unbelievers and unrepentant come indeed into the Assembly of the faithfull to hear the Word of God read, preached, and expounded; and as they come without faith, so depart without fruit, yet their company defileth not the saving hearer, so it is in the Sacraments. Again, as the faith of the worthy Receiver cannot sanctifie the offensive Liver; so the infidelity and ini­quity of another shall not barre the faithfull soule from fruitfull receiving, according to that saying, The righteousnesse of the righteous shall be upon him, and the wickednesse of the wicked shall be upon himself, Ezek. 18.20. The believer is not to omit a ne­cessary duty because of the presence of the ungodly, though [Page 60]the miscellane rabble of the prophane be admitted amongst us, shall the leudnesse of those take away Gods Ordinance? God forbid. What if some did not believe? shall their unbelief make the faith of God without effect? Rom. 3.3. So if some receive the Lords Supper unworthily, shall their unworthy receiving make the Lords command without effect? In all companies there will be intruders, Sathan amongst the Angels, Saul amongst the Pro­phets, Judas amongst the Apostles, Nicholas amongst the Dea­cons, Demas among Professors. Yea, though Thyatira retain a Jezabel, the good are commanded to hold their own, Rev. 2.24. Did not S. Paul command communion with the Church of Corinth, 1 Cor. 5. wherein there were carnall men, deniers of the Resurrection, and such as went to Law with their brethren, and that before Infidels; Some say the place, 1 Cor. 5.11. is to be understood of eating at the Communion-Table, or if it be of familiar eating and drinking, of civil conversing: Then much more are we not to communicate with them at the Table of the Lord; but not to eat in that place, is not to keep intire fellowship with him,Ruth. Reasons for Separarion discussed. as the phrase noteth, Psal. 4.9 John 13.18. Psal. 55.13. so doth Chrysostome, Theophylact, and Oecumenius, expound this place. Bullinger, Contubernium, & interiorem con­victum prohibet; So Calvin, Peter Martyr, Beza, Piscator, Paraeus. Idem. So Erasmus and Aquinas, Haymo, Gagneius. It is no inconvenience to professe that we are all one visible body in the Lords Supper,Reasons for Se­paration dis­cussed. 1 Cor. 10.17. though we be not one invisible, true, and mysticall, and redeemed body of Christ, as it is said, 1 Cor. 10.2. That all were baptized unto Moses in the cloud, and in the sea, verse 3. And that all did eat the same spirituall meat, verse 4. and that all did drink the same spirituall drink, the rock Christ, yet did they not sin in this, and partake with the wicked in their evils, to wit, in their wicked prayers, and sacrifices, because it is said, verse 3. God was not pleased with many of them in the wildernesse, because verse 6. they lusted after evil things, and many of them were Idolaters, Epicures, Fornicators, Tempters of Christ, and Murmurers, and there fell of them in one day Twenty three thousand, verses 7, 8, 9, 10, 11. And upon the same ground S. Paul saith in the same place, ver­ses 16, 17. That we (speaking of the Corinthians) are all one [Page 61]bread, and one body; and yet verse the 21. many of these were partakers of the Table and cup of the Devils: and in the next Chapter, Many came drunk to the Lords Table; many did eat and drink their own damnation, and were stricken therefore of God with sicknesse and death, verses 18, 19, 20, 29, 30. &c. and yet verse 33. S. Paul chargeth them to come together to the Lords Supper; so farre is he from a shadow of separation. That separation the Apostle speaks of is morall, not personall and locall; its true, we must not partake with the wicked in their evils, that is, in their unlawfull, and Idol-worship, or su­perstitious and Will-worship; but what makes this for separa­tion from ungodly men that come to a Gospel Ordinance ex­presly commanded, which is enjoyned to the wicked and Hypo­crites no lesse than to the godly, and we are to countenance their communicating as we doe their hearing of the word, and to joyn with them both in our reall and personall presence, and to say Amen with them, as the Disciples gave their personall Amen, and their countenance and presence to a holy action at the last Supper, with one of their number, whom they knew to have a Devil, and to be a Traytour, and dipped their hand in the dish with this man, after Christ had warned them, that there was such an one: but this is but to say Amen to the externall worship, which is lawfull according to the substance of the act. Christ told his Disciples that they were unclean, and that one had a Devil; though they knew not the man, yet they knew there was an unclean beast in their society, yet who dare con­demn Christ, and his Disciples for communicating with Judas? Say he was not convicted of scandall, that makes it not no scandall, but aggravates the offence, being greater after than before conviction; for magis & minus non variant speciem. More or lesse of sin doth not vary the nature of sin. S. Paul knew some of the Corinthians were carnall,Ruth. Reasons for Separation discussed. denied the Resur­rection, and some came drunk to the Lords Supper. So that there must needs be a pollution of the Lords Table; yet S. Paul willeth them to examine themselves and come together to the Lords Supper, and yet in communicating there was no partici­pating of the evils of those men. I confesse it is matter of sor­row to see such come, and all lawfull means should be used by [Page 62]the Minister (in the want of a setled government) of informati­on, instruction, denunciation of judgment, and the like: all which, if it work not to the end intended; yet the Minister freeth himself from the guilt, and the unworthy Receiver hales judgment on his own head. I cannot conceive how the society or company of the wicked can debarre the use of a necessary Ordinance of the Gospel. For the last clause in the Objection to be forborn for a certain time and season, I desire to know what is meant by a certain time, and the latitude of it, how long it shall last, and when it shall end; if by a certain time you mean many years, as 5, 6, 7, 8, 9, 10. (for so long it hath been forborn in many places of the Land) I am utterly against such a time, or forbearance: for,

First, 1 there is a command for the frequent administration of it; so that if it be seldome dispensed, the Ordinance is trans­gressed.

Secondly, 2 it is necessary, Necessitate praecepti, & ordinarii medii, as an expresse duty, and ordinary means of salvation.

Thirdly, 3 the danger of the neglect is great; we read that the neglect of Circumcision was very dangerous, Gen. 17.14. And the Lord would have killed Moses because his Son was not cir­cumcised: though it was a sign that seem'd base & contemptible; yet because Gods 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, 1 Cognizance of them, they must be legally tried and ad­judged, Secundum allegata & probata.

Secondly, 2 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, 3 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 [Page 64]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 [Page 65]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. 4 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, 1 and end of the Sacrament.

Secondly, 2 Madmen and such as want the use of reason.

Thirdly, 3 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, Turks, Jews, and Hereticks, 4 and such as professe not the Gospel of Christ.

Fiftly, all prophane, ungodly, and malicious wretches, 5 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 quàm severitatem, Rather clemency than severity; charitatem potius esse quàm 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, 2 know notorious sinners proved to be such ought [Page 67]not to be admitted in a constituted Church where there is a setled Government.

Thirdly, 3 none but the Officers of the Church have power of Church-censure.

Fourthly, 4 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. 1 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, 2 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; 3 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, 1 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, 2 whether that good that cometh by it is not greater than the offence that is taken by any?

Thirdly, 3 whether any duty expresly commanded ought to be forborn for scandal-sake?

Fourthly, 4 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 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, 2 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, 3 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 [Page 69]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, 2 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, 3 nor impossible; shall this necessary Ordinance be never dispensed? God forbid.

Fourthly, 4 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: [Page 70]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 1^st to the 8^th, therefore this Argu­ment concludeth nothing.

CHAP. XI.

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 [Page 72]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 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, 2 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, [Page 73] 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, 1 in regard of their daily growth in grace, going from [Page 74]strength to strength, for the word of God is profitable for cor­rection, 2 Tim. 3.16.

Secondly, 2 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, 3 that the Saints are not above Gospel-Ordinances. The Word of God is the Scepter of Christ by which he rules and governs, called the Rod of his power, Psal. 110.2. The Law of Sion, Isa. 2.3. The wisdome of God, 1 Cor. 2.7. and the sword of his Spirit, Ephes. 6.17. Now he is stubborn, that will not be perswaded by his Rod: Rebellious, that will not be guided by his Law; Foolish that will not submit to his wisdome; and mad, that will despise the sword of his Spirit: they are doubt­lesse in a mighty errour that say, they are above the Ordinances of God.

One end of the Ministeriall Office, is, the gathering toge­ther, or perfecting of the Saints. Saint Peter writes to the Elect of God, 1 Pet. 1.1. and to those that had obtained like pretious faith. Gods Elect have need to be put in minde of their duty; even those that are regenerate and sanctified.

The second end of the Ministerial Office, is, the work of the Ministery; the word [Worke] forbids Loytering, and the word [Ministery] Lording. Domabis Lupos, sed non dominaberis ovi­bus, as Bernard told Eugenius. [...]nchy, De [...]con­sid lib. 2. As the first concerneth such as are called, so this concerneth such as are to call: the gifts of Christ are not theorical, but practical, and given unto Pastors for the work of the Ministery, to labour faithfully and painfully to bring souls to God. Take heed to your selves, (saith the holy Chost) and to all the flock whereof the &c. Acts 20. The end of our preaching is not to make way for our selves, and our own preferment, but for Gods glory; to prepare the way of the Lord, and make straight paths for our God, Isa. 40.3, 4. We have a hard task, Ars artium, Regimen animarum; The cunning of all cunnings is, to govern souls. It is no easie work to make men righteous, to dispossesse them of open impiety, and close hypo­crisie; to take the pillows from under their arms, to strip them [Page 75]naked and bare, to shew their own emptinesse and nothingness. Oh! how many are there that preach Faction, not Religion; that cry up Michaël, not Christ; that study State-affairs, not Gospel; that catch at popular applause, and rather hunt them­selves into fame, than souls into Heaven, Se praedicantes, non Christum, Preaching themselves, not Jesus Christ. Divinity by too many is made a shift; to dig. they are too lazie; to beg, ashamed; and therefore shark a living out of the Church. This is not the end why God hath placed these Officers in the Church, but to be faithful and powerfull in the discharge of their duty. The onely thing that should be desired by a Pastor, is, the weal and benefit of his flock; for if the mark whereat we look be but to make our commodity by the Gospel of Jesus Christ, wherein doe we differ from thieves and robbers? This is that whereof the Lord complains so grievously by his Pro­phets, The Priests teach for hire, the Prophets prophesie for money: yet will they leane upon the Lord, and say, Is not the Lord among us? And again, these shepheards cannot understand: they all look to their own way, every one for his advantage, and for his own purpose. Moses blessing Levi before his death, saith first, They shall teach Jacob thy judgments, and Israel thy Law; they shall put incense before thy faece: and then addeth, Blesse, O Lord, his substance, accept the work of his hands. As if he should have said, So long as Levi and his Sons doe not seek their own com­modity, but thy glory; thou art righteous, and canst not forget to provide in large manner, both for them and theirs.

A third end is, the edifying of the body of Christ: 3 this concerns such as are to be called and converted. The gifts of the Spirit are given to every man to edifie withall, 1 Cor. 12.7. Positi estis dispensatores, sed in aedificationem, non in destructionem: aliter non fidelis dispensatio, sed crudelis dissipatio, saith Bernard: Ye are placed for edification, and not the destruction of any; It is true, the word proveth the savour of death to death, but that is accidentally, and not the proper work of it: whilest we seek to win your soules to God, give us the hearing: otherwise it is not possible our doctrine should tend to edification. Christ delivers to the people a parable of the Sower, and of the seed; Some fell by the way side, and it was troden down; some fell upon [Page 76]a rock, and assoon as it was sprung up it withered away: And so Luke 8. beginning at the 4^th verse, this Christ uttereth for their edification: but observe the latter part of the 8^th verse, When he had said these things, he cryed, He that hath eares to hear, let him hear: he cryed, not onely to manifest his affection, but our dulnesse; he is not said to cry above four or five times in all his life. He cryed as he taught in the Temple, John 7.38. He cryed when he raised Lazarus from the dead, John 11.43. He cryed, John 12.44. He cryed on the Crosse, Mat. 27. at which time he delivered matter of great consequence: So here, this expression being upon a cry, must not lightly be respected of us. Men have 2 Feet, but scarcely one to walke in the way of God; 2 Eyes, but scarcely one to see the things of God. 2 Hands, but scarcely one to work in his Vineyard. 2 Ears, but scarcely one to hear the word of God: A good ear (saith the Wiseman) will hearken unto wisdome; whence observe two things.

First, 1 that we hearken unto nothing but that which is good, unto wisdome.

Secondly, 2 that we hearken unto it gladly, with a great desire to learn; for in Scripture phrase obaudire, is obedire: So Christ in the Gospel, Luke 10.16. He that heareth you, heareth me; that is, He that obeyeth you, obeyeth me; and, He that despi­seth you, despiseth me. If we would make our Election sure, we must not begin à priori, but à posteriori; such as with a good heart hear the Word of God and keep it, and bring forth fruit, shall inherit the kingdome of God: but it shall be taken away and be of no benefit to those that are carelesse and fruitlesse. Now that you may edifie and profit, hear Gods word, frequent the publick Ordinances, wait at the gates of wisdomes house, Prov. 8.34, 35. Lay your Noses open to the sweet savour of Life, your Eyes unto the Day starre that is sprung from on high, and your Ears unto the voice of the wise Charmer. Doe not as some, desire to know that they may onely know, which is curiosity; or that they might be known, which is vanity; but ro edifie and better your selves, which is true wisdome. Au­diatis ut sciatis, (saith Bernard) sciatis ut aedificemini, & hoc in­tegritas est; ut aedificetis, & hoc charitas est; Hear to know; know to edifie your selves; this is integrity: to edifie others; this is charity.

Secondly, that thou mayest edifie, pray fervently, 2 that the Lord would shew thee his waies, and teach thee his paths. If any man (saith the Apostle) lack wisdome, Jam. 1.5. let him aske, &c.

Thirdly, Read much, and meditate the sacred Scriptures; 3 as the affections are most moved by hearing, so the judgment is best informed by reading. Reade, meditate, pray, and contem­plate; reading enquireth, meditation findeth, prayer reque­steth, and contemplation tasteth.

Fourthly, that thou mayest edifie, lay aside prejudice, 4 and malice, guile, envy, and heare the word as a new-born babe; the smell possest with Rue cannot sent the Rose: the tast in­fected with gall imagineth all morsels bitter. It is a Rule in Phi­losophy, Nothing receives any thing but which is empty of all other things of a contrary nature: the Eare must be empty of all sounds, the Tast of all savours, the Eye of all colours, before there can be entertainment given to a new object; certainly he hath a most wicked heart that dares come into Gods presence, and carp at his Word, that cometh with an intention to lye at catch: Keep thy foot when thou goest (saith Solomon) to the house of God, and be more ready &c. Eccles. 5.1. By feet he means the affections; there is Oris custodia, Prov. 13.3. The mouth wants keeping. David prayes God, Psal. 141. to set a watch before it. There is Cordis custodia, Prov. 4.23. the heart needs keeping too. There is Manuum custodia, Esa. 56.2. The hands doe often what they should not. All the parts of the body, yea, the powers of the soul, are in the phrase of Scripture meant by the feet; yea all our actions.

Take notice that that which cures thee doth not alwaies please thee: thou nauseatest that Physick that would doe thee most good; doe not sequester thy Pastor, because he would sequester thee from thy hypocrisie; doe not thrust him out of his vine­yard, because he bringeth thee sowre grapes, and sharp wine of reproofs; doe not cast upon him false imputations, because 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 [Page 78]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.

CHAP. I.

FOr the continuance of the Ministerial Office, 1 it is not tem­porary but lasting, and must remain unto the end of the world,Ephes. 4.13. [untill we all come to the unity of the faith, and of &c.]

This Unity, in the Text, hath a double relation:

• 1. To Faith.
• 2. To Knowledge.

And the object of both is Christ.

Faith is taken passively,Adams, The Saints meeting. or actively; either for that whereby a man believeth, or for that which a man believeth; either for the instrument that apprehendeth, or for the object that is ap­prehended. Now if we take it for the form, there is an Unity of Faith, Ratione objecti, non ratione subjecti, One in respect of the object on which it rests; not one, in respect of the subject in which it remaineth; every man hath his proper faith, and every faith hath Christ for its object: he that seeth, must see with his own eyes; he that feeleth, must feel with his own hands; he that entreth into the mansion of glory, must have oyle ready in his own lamp; the just shall live by his own faith, and we shall all meet in the unity of one holy Catholick faith. Now if we take it in the other sense for Christ, in whom we have believed, we shall meet undoubtedly in the unity of those joyes and com­forts which we have long expected; and all Believers since the Creation till the worlds Dissolution shall meet in the unity of faith.

Secondly, 2 there shall be Unity of Knowledge at the last day, though the manner of knowing ceaseth, yet the matter remai­neth; all our knowledge in this life is through the spectacles of faith, in the glasse of the Scriptures; we see in part, we know imperfectly, we behold Christ through the lattesse, Cant. 2.9. darkly through a glasse, 1 Cor. 13.12. but in heaven we shall [Page 121]know him face to face; we shall live by sight, not by faith: faith and hope shall vanish, there shall be onely fruition in heaven; and in this we shall all meet, 1 Joh. 3.2.

To a perfect man; full perfection is reserved for heaven, when our reunited bodies and soules shall possesse perfect glo­ry, and reign with our Saviour for ever. We are said here to be one body whose head is Christ, 1 Cor. 12.27. but there, one perfect man; and in truth the expression is very patheticall, for the Saints in glory cannot be called a body, for a body re­ceives augmentation, encrease, and growth; so this mysticall body encreaseth with the encrease of God, Col. 2.19. Now in heaven there is no augmentation, encrease, and growth, there­fore are the Saints compared to a perfect man.

To the measure of the Stature; not that all in heaven shall be of that age wherein Christ died, onely it denotes that there shall be nothing wanting to make our glory perfect; here we shoot out some few boughs, bring forth some little fruit, we grow as fast as we can, adding to faith, virtue; to virtue, know­ledge; but there we shall have a full measure of sanctity, of comfort, of blisse, of glory, of the fulnesse of Christ.

Christs fulnesse is to be considered personally, or mystically; personally in himself, and so he is not onely perfect, but per­fection, Col. 1.19. in him dwelleth not onely a sufficient fulness, but all the fulness; not of any created nature, but of the God­head; not phantastically, but bodily.

2. It is to be considered mystically, or in relation to his Church, who shall be gathered together to the head, and par­take of the fulnesse of Christ. The words thus explained, there ariseth from hence this truth:

That the office and function of the Ministery is not tempo­rary,Obs. but perpetuall, that is, must remain till the Saints be per­fected in glory, it must continue till we all meet, &c.

God was the first Teacher and Doctour of the world, as he was in himselfe, so in his teaching wonderfull; in processe of time this Divine wisdome thought it necessary to use outward instruments, and to teach the sons of men, by Men; yet through various dispensations, Hebr. 1.1. God can give spirituall life without the ordinary means; he can maintain a naturall life [Page 122]without bread, he can give wisdome without a Teacher, no­thing to him is impossible, but what is to us naturall, sin, and defects: though God can doe all things by his absolute power, yet it is his will to ordain his Word as the ordinary means of salvation, to give men knowledge by instruction, and save by teaching. Thus Cornelius was taught by Peter, Lydia by Paul, Paul by Ananias, the Eunuch by Philip, Every Soul that is wise in the Doctrine of Salvation by Apostles, Prophets, Evangelifts, Pastors, and Feachers appointed for the gathering together of the Saints for the work, &c. When the Lord intended a bles­sing to his people, he made them this promise, I will give you Pastors according to my heaert, that shall feed you with knowledge and understanding. Now the Lord hath not at any time ceased, and left off, but from the infancy of the world to this present hour hath continued the Ministery to his Church; Christ gives his Apostles a Commission, Mat. 28.19. Go teach all Nations; and concludes with a promise, verse 20. Loe I am with you al­waies, &c. God will send shepherds till every lost sheep be brought to his fold; the Ministers voice shall sound, till the Archangels voice be heard.Art. 23. Pro. 4. This is the Doctrine of the Church of England. And the late Assembly of Divines hath this ex­pression, Unto the Catholick visible Church,chap. 25.3. Christ hath given the Ministers, Oracles and Ordinances of God, for the gather­ing and perfecting of the Saints in this life to the end of the world. You reade the Ministration of the Law had an end, but the Ministration of the Gospel hath no end, till the world end; God hath made us, saith the Apostle, able Ministers of the New Testament, not of the Letter, but of the spirit; the letter killeth, but the spirit giveth life, 2 Cor. 3.6. The proper office of the Law is to terrifie, to condemn; but the power of the Gospel is to convert, to save. Moses glory is done away, the type is va­nished; but Christs glory remains, and abides for ever: after the first Testament, there did follow a second; but after the second, there shall succeed none: the Gospel in the Revelati­ons, Rev. 14.6. is called, the everlasting Gospel. The Ministery of the Gospel (saith Zanchy) begun with Christ, and shall end with the world; but the power of it is everlasting, A condito orbe usque in omnem aeternitatem duratura, for it is the power of [Page 123]God unto salvation unto every one that believeth: not onely is it called so in regard of the power of it; but that everlasting life is the subject of it: it holds forth eternall life, and is the common ordinary means of bringing us thither; as the blood of Christ must be for the saving of sinners to the end of the world, so his Gospel must be preached that the people may be taught how this blood must be applied.

As long as there is a Church upon earth which will be to the end of the world, Mat. 16.18. Thou art Peter, and upon &c. God can assoon forget himselfe, as his promise; cease to be God, as cease to be faithfull: As long, I say, as there is a Church on Earth, so long must there be Teachers in and for the edifying of the Church, 1 Cor. 12 28. and so here he hath given some Apostles, some Prophets &c. Experience telleth us, there are Wolves as full of craft as cruelty, who desiring to devour their flock, endeavour the removall of the Shep­herds, but Pan curat oves oviúmque magistros. Our great Shepherd preserveth his sheep and shepherds. He that hath given the Ministery to his Church, will (maugre the malice of all opposition) maintain that order in it, and keep fast those stars in his right hand, Revel. 1.16. that none can pluck them thence; it is true, the great red Dragon with his tayle, Rev. 12. hath drawn away a great part of the starres of our heaven, and cast them to the earth; yet still some abide in their orbes to give light to this crooked Generation; and let us pray the Fa­ther of Lights to continue them, and to fix more and more burning and shining lights in our firmament, and suffer no lon­ger wandring starres, Jude 13. and ignes fatuos to misleade his people into bogs and precipices. What hath been spoken may serve

First, 1 to refute the errour of such, as say and affirm, That there is no Ministery, the Apostles are dead, their calling ceased with them: of this opinion is Episcopius, Ostorodius, and o­thers. Some affirm, that the Ministers calling is onely for or­ders sake, but a thing not necessary by Divine institution. Some crie it down as uselesse and needlesse, and condemn the Mini­sterie of the Word, and Sacraments, as poor, low, empty, and naked things.

Secondly, 2 from hence we may take notice of Gods great love to his Church, from time to time, raising up Prophets, Evangelists, Pastors, and Teachers, whereby Sathans dominion is weakned, Christs kingdome advanced, being the means of daily intercourse betwixt God and man; speaking unto them as a man to his friend, and beseeching them by us (through Christ) to be reconciled to him; it is a very sad and uncom­fortable thing when the Lord depriveth a Nation of this bles­sing: when the Lord meant happinesse to his people, he made them this promise, I will give you Pastors according to my heart, which sha feed you with knowledge and understanding; but to deprive you of this, is a token, that ruine and destruction is at hand, unthankfull are that people that will not acknowledge the wonderfull blessing of God in the Ministery: the want of this, doubtlesse, is one of the greatest judgments that can befall a people So the Lord threatneth Amos 8.11. to be debarred of the glad tydings of salvation, and not hear the sound of the Go­spel, but wander in darknesse, and ignorance, must needs be a heart-breaking and heart-tormenting sorrow: The Lord out of his love giveth Ministers to his Church, and they are for their works sake to be beloved, and prayed for; for if the Lord should totally eclipse these Lights, it would be the darkest, and dismall'st day that ever your eyes beheld. Divines have severall opinions upon that place of the Psalmist, Psal 45 9. Ʋpon 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. 1 That the Septuagint reads it so, whose translation is used by Christ and his Apostles.

Secondly, 2 the Antient Fathers for the most part interpret the words so.

Thirdly, 3 the clause [wrought about with divers colours] is no­thing else but a periphrasis of the Hebrew, Cethem.

Fourthly, 4 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 [Page 125]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 broken­hearted, 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 nick­named 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 [Page 126]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, 3 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; 'tis 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.

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 ne­cessity of the Ministerial Office.

And 4. How shall they preach, except they be sent?] Im­plying, that without mission or sending there can be no preach­ing.

5. How can they preach except they be sent?] So that mis­sion or sending is necessary to the making up of a true Mini­ster of the Gospel.

But before I presse this, let us consider that in true Gospel-Ministers, three things are requisite:

First, Ministeriall abilities, that they be [...], 1 Men apt and fit to teach, 2 Tim. 3.2. nursed up in sacred studies, 2 Tim. 3.15. and not to be admitted, as Chrysostome saith, Antequam fidei suae & vitae dederint documenta, Before they have given proof of their faith and life. Sisacerdos est, sciat legem Domini; Hier. in Haggai. si ignorat, ipse se arguit non esse sacerdotem Domini. This ability S. Paul calls, [...], rightly dividing the word of truth, 2 Tim. 2.15. The Word of God is Panis vitae, [Page 128]the bread of Life, and while it is in the whole loafe, is not so helpfull as when by a good and skilfull hand cut in pieces. Spice unbroken is sweet, but pounded in a Mortar is farre sweeter. Many men loath Manna, because it is slovenly handled: And good Liquor is spoyled, being in a fusty vessel; S. Paul in that excellent Epistle to Timothy, which Hierome calleth Speculum Sacerdotii, sets down directions for a Pastor; one of which is apt to teach: The ground of all our Preaching must be taken out of Gods book, Scriptum est, it is written: So August: Audi, dicit Dominus, non dicit Donatus aut Rogatus, aut Vincentius, aut Hi­larius, aut August. sed dicit Dominus; It is not what this, or that Man saith, but what the Lord saith. We are sent to preach on his Preachings, to paraphrase his Lectures, and to discover that to you which he dictated to us; and in truth, all our Sermons are nothing else, but rehearsals of that old Spittle Sermon, (as it were) preached by God himself to decayed Adam and Eva, Boys, The se­cond Sunday in Lent. Gen. 3.15. For first, all that is said by Christ and his blessed A­postles in the New Testament, is summarily nothing else, but a repetition and explanation of that one prophesie, Semen mu­lieris conteret caput Serpentis. Yet we are not to use no other Books but the Bible, no other Commentary but the Creed; but to read Treatises of Divinity, and the best Expositions of the Scriptures for the better understanding of this one Book, which is [...], the Booke, and must be read. S. Paul bindes Timo­thy to it, 1 Tim. 4.13. S. Peter shews it to be the practise of the Prophets, 1 Pet. 1.10. Jeremy read the Psalmes, Jer. 10. Psel. 79.6. Daniel perused Jeremy. Dan. 9.2. S. Peter lookt into S. Pauls Epistles, 2 Pet. 3.16. Nor must we despise Learn­ing and outward helps so long as like an obedient Hagar they serve Sarah with necessary help: the Book of God must be the highest in our esteem, yet not to make others of contempt: it is no small Learning to illustrate obscurities, to clear the sub­tilties of the School, to confute Errours, and the like. S. Paul had his Books and Farchments, 2 Tim. 4.13. not to write in, but look on; if Calv [...]n may be credited. Aristippus being demanded of one, how much better his Sonne should be for Learning? answered, He should have this benefit, that there might not one stone sit upon another. And to this alluded [Page 129] Tully, making the same distinction betwixt a Learned man and an ignorant, as betwixt an ordinary Man and a Beast. (ertainly Learning is of great and unvaluable estimate, and bringeth to the enjoyers thereof many unspeakable and unsensible helps and furtherances, which as it was well spoken of the benefits of health, Carendo potius, quam fruendo distinguuntur, their use is best discerned by their want. Learning is like to fire and water, which are most necessary for the daily behoof of mans life, be­ing moderately and discreetly used; otherwise Experience teacheth the simplest, that if they be applied to hurtfull pur­poses there are not any more dangerous and hurtfull Ele­ments: which gave occasion to Luther to say, Nunquaus pericli­tatur religio nisi inter Reverendissimos, Religion never comes into greater danger than amongst the right Reverend. The Ca­nonists have a rule, Omne malum à Sacerdotibus, No evil that comes not from the Priests. Learning (I say) is requisite, I mean not the Cobwebs of Learning, which have more wit than art, more art than use; nor the distorted and idle Glosses of the Canonists, which burthens a mans memory, but bettereth not his intellect; but the Learning that is helpfull for the un­derstanding of the deep and profound things of God. Theo­logia Scholastica multis modis Sophistica, School Divinity is little better than meer Sophistry. Plus argutiarum quàm doctrinae, plus doctrinae quàm usus, It hath more quickness than soundness, more sauce than meat, more difficulty than doctrne, more doctrine than use.

Here I might take some time to decipher to you the misery of this Age of ours.

First, you have many Septicks, meer Questionists, 1 who in­tangle themselves in Genealogies, and matters impertinent: preach Riddles and Paradoxes, which the people admire, but not apprehend, and make this frivolous use of all, This was a deep Sermon. But we must speak apta, non alta, non modo scripta, Demosth. sed etiam sculpta, matters of weight, not notions, &c.

Secondly, some cannot doe their Message aright, 2 for they run before they be sent, not having eaten the little Book that Saint John and Ezekiel were commanded to eat, Revel. 10. Ezek. 3. They given counsell before they receive it of the Lord, they [Page 130]preach without any meditation, onely turn the cock, and let the water run. Extemporall preaching is such a levity as works a light conceit of preaching; it should not come from a light imagination, but a serious meditation of the heart in grounded knowledge, Bernard's faithfull Shepherd, p. 12. Fishers of men should be, as the Apostles (when they were fishers) who were not alwaies casting in their nets, but sometimes mending them. So if these men be alwaies feeding others by their preaching, and never feeding themselves by reading and meditation, they will prove but dry nurses in a while, and unfit to give the sin­cere milke of the Word. I leave these Ciphers, which are no­thing of themselves, onely seem to raise the figure to a higher number.

Thirdly, 3 some dare not doe their message aright; they gild ragged walls and rotten posts, daub with untemper'd morter, and sow pillowes under the elbowes of sinners, saying, Peace, peace, where there is no peace, speaking smooth things and prophesying deceits, Esa. 30 10, 11 verses. So did some to Micaiah, all the Prophets, which are four hundred, speak good to the King, Let thy word I pray thee, be like the word of one of them, and speak that which is good, 1 King. 22.13. All their doctrine is Placentia; and thus by their flattery they puffe men up with an opinion that they are more than indeed they are. I leave these to answer for their cowardise, when they appear be­fore the Lyon of the tribe of Judah.

Fourthly, 4 some will not; they are like Issachar, who was a strong Asse, couching down under two burthens, and saying, Rest is good. Such an one was Alexander the sixt, who was more fit to keep the Castle of Saint Angelo against Charles the eighth King of France, than to lead the flock of God against the invasions of Sathan. Christ will not take Peters love to be sincere, unless he feed his Lambs: he will not have the sheep of his fold to wander in a wildernesse without a guide.

Fiftly, 5 some though they discharge their duty, and preach zeale, and knowledge, yet it is to no purpose; they give good Oracles out of Moses Chair, they say, but doe not; their pra­ctise overthrows all, which makes the people thinke of some great mysterie of Atheisme never yet imparted to them. S. John [Page 131]Baprist should be their pattern, who was a shining and burn­ing Light, shining with knowledge, and burning with zeal.

Sixtly, some minister medicines not to ease a burthened heart, 6 but to put lightnesse into the brains, scarring Religion out of her wits.

Seventhly, some minister in this place, in that place, 7 in every place, in no place, imitating the Apostles (they say) ringing the changes of opinions, and run a Serpentine course, abjuring now, what yesterday they embraced and warranted, winding from errour to errour, as Dolphins in the water; turning like Fannes on the house-top with every new blast of Doctrine; Reeds shaken with every Gust (contrary to the testimony of S. John Baptist) these are madding Physitians.

But what necessity is there of Learning? Object. it was not so with the Apostles, Christ did not choose the disputants of the world, whose wit was great; nor the Pharisees, whose credit was great; nor the Priests, whose authority was great: but he called ignorant poor Fishers, of little worth, and lesse Learn­ing.

First, Christs extraordinary call is no rule to us: Answ. 1 he chose some notorious sinners for his Apostles, that so his grace might be manifested in their persons, aswell as preaching; he chose them not to be presidents to us, but trumpeters of his glory, Who out of the mouthes of &c.

Secondly, he chose such, to shew, 2 that he was no Respecter of persons, he could make a Publican an Evangelist, a Saul, a Paul, and yet this no president to us.

Thirdly, observe, 3 that though they were at first rude and unlearned, yet he furnished them with all sorts of knowledge, and variety of Languages; he did fit and qualifie them for that high and honourable calling. Christ made them Starres in his firmament, from him they received light, and communicated it to others; the extraordinary call of the Apostles is no rule for the ordinary call of Ministers; they are to be qualified accor­ding to the Canons of the Apostles, [...], 1 Tim. 3.2. They are to be blamed, that are imperitorum Magistri, Masters of the ignorant, before they be Doctorum discipuli, Scholars of the Learned; they mount into Moses Chair before they sit at [Page 132] Gamaliels feet: shallow pits that run so long open mouth, till their springs are quite drie. And like Lapwings, run away with some part of the shell on their heads. Like the Persian tree that Theophrastus speaks of, which at the same time buds, blos­somes, and bears fruit. They will be Conduits to convey water unto others, before they be Cisterns holding water in them­selves: as Hierome notably, Qui loqui nesciant, tacere non pos­sunt, docéntque s [...]iptur as quas non intelligunt. The Minister is an Interpreter of the Law, Luke 11.52. how shall he interpret that understandeth not? and wanting the key of knowledge, how shall he open to others the kingdome of Christ? It is a sin and shame for illiterate men to take upon them the teach­ing of others, that are not taught themselves; of whom may be verified that of the Apostle, 1 Tim. 1.7. Understanding nei­ther what they say, nor whereof they affirm, &c. From whence proceed strange contradictions of yea and nay, 2 Cor 1.17. So [...]arre from skilfulness in dividing the Word of Truth, 2 Tim. 2.15. that they run to grosse absurdities and shamelesse asser­tions, and had need that one teach them their Catechisme and first Principles of the Oracles of God, Heb. 5.12.

To conclude, he that knoweth not in some measure the things of God, is but a beast amongst men; he that knoweth what is simply needfull, and no more, is a man amongst men; but he that knoweth according to the Divine rule is as a God amongst men; for such bear the lively image of Gods wisdome: whereas grosse ignorance is a true representation of the ugly Fiend of darknesse: for it is the Devils policy when he would rob and ransack our souls, (like a Thief) to put out the Candle of Knowledge, that so we might neither discern his purposes, nor decline his mischiefs: he hath bad Instruments in all Ages to darken the light of knowledge. It is said of Licinius, that he was such an Idiot, that he knew not how to set his hand to any writing. And of Balbo, that he was such an enemy unto Learn­ing, that he would neither study good letters himself, nor suffer the children of his time to be bred up therein. Domitian will turn Philosophers into exile. Julian will shut up the School-doors. The barbarous Souldiers under Clement the seventh will burn that excellent Vatican Library. Habadallus, Mahomets [Page 133]scholler, forbad all Christian Children in his Dominions from going to school, that by Ignorance he might draw them to Su­perstition. To be destitute of Learning and outward helps of knowledge, is to dance in the dark; for one means of attaining it, is the meditating of divine Scriptures, and the reading of ap­proved Authours: Arts have their use and ought not to be despised so long as (like an obedient Haga) they serve Sarah with necessary helps. When Aristippus was asked, what it would profit ones Son if his Father should give him Learning? Why saith he if for nothing else, yet herein it will advantage him, that when he comes to the Theatre he shall not sit like one stone upon another. Let the Book of God be the highest in our estimation, but let not others be in contempt. None but juggling Empricks, and sottish Enthusiasts will condemn all Learning: for, they speake falsly that say it tyes the Holy Ghost to a Pen and Inkhorn; it is of use and may be instrumen­tall to bring us to a higher pitch, Empericks indanger not more bodies, than Ideotish Priests, souls. Barbarisme is grosse in an Oratour, Ignorance in a Physician, Dulnesse in an Advocate, Rudenesse in a Minister. Christ chose Fisher-men, but made them fishers of men; gave them a calling, and virtues for it. The Priests lipe should preserve knowledge, it is no lesse a precept to the Minister, than a promise to the People. We are unfit to be Seers if we cannot distinguish between Hagar and Sarah; but Txion like take a Cloud for Juno. We are poor Starres, if light enough cometh not from us, whereby to distinguish of colours: to discern the Manna of Israel, from the inchanted Cup of Babel. There are too many, sad experience telleth us, strangely affected to Humane Learning, who would deprive us of the use of it by calling it Mans knowledge, Worldly wisdome a great enemy to Gospel simplicity, the Dagon the world worships; not unlike the Fox dispraising the Grapes he cannot reach. If they could beat down Learning, they might escape censure for their own Ignorance. I wish Quintus had his desire, Soli ut artificis de artibus judicarent. If the people would not meddle with what concerns them not, or of what they are altogether ignorant: Ne sutor ultra crepidam, is a good note. I heartily wish these men a rectified judgment, sober affections, and so [Page 134]much knowledge as to discern betwixt a hand maid and her Mistresse, it is to be feared such Children of Ignorance will per­secute all the means, and Messengers of Light, and bring both Church, and State, to a disordered Church of confusion.

Secondly, 2 in a true Gospel-Minister is required a holy life, qualified according to the Apostles rules, not to be onely [...], but [...], blamelesse in conversation, Tit. 1.8. 1 Tim. 3.3. as Timothy; so every Minister must be a pattern to his people, [...], both in doctrine and in conver­sation, 1 Tim. 4 12. they must, like Gideous souldiers, be armed with Lamps, as well as Trumpets; as they must [...], 2 Tim. 2. cut the word aright; so [...], Gal. 2. square their life aright; look both to their doctrine, and to themselves, 1 Tim 4. They are called in Scripture, starres, and God never placed any Starre in the firmament that gives no liight. He went not farre from this allegory, that prescribed a Ministers duty,Gug. Naz. Tonare voce, fulminare vitâ, Our words, thunder; our lives, lightning. If we be lightfull in preaching, darksome in living; we doe (as it were) propound our doctrines, as impos­sible to be kept. If we have knowing mindes, and dissolute af­fections, it may be said of us (as of that stigmatick Roman Em­perour Galba, Igeniū Gtlbae malè babitat. who ws both deformed, and witty) that a good Instrument is put in an evil Case. He that hath Learning, and no good Life, is like sounding brasse, and a thinkling Cymbal. As the Lacedemonians said of the Nightingale, [...]. Nothing but a voice. They are called Stewards, and Ambassa­dours, therefore should be without reproof, and make their Masters will their Rule: as they are Way-marks in preaching, so Load-stones in conversation.

If we consider a Minister in a fourfold regard:

• 1. Of God.
• 2. Of his Ministery.
• 3. Of the People.
• And 4. of himselfe; We shall plainly see that Holinesse is requisite.

For the first,Dr. Clerke in a Ser. p [...]at a Vi­sitat. the Levite must be [...], without blemish— for no Levite that had any kinde of blemish, might come neer the Lords Altar, Levit. 21. The shadow in a Type hath a pro­portionable [Page 135]truth in the body. The blemishes in the bodies of the Priests under the Law, were figures of the sins in the souls of the Ministers under the Gospel: and as God removed them from ministring at his Altar; so he repelleth these from prea­ching his Word, Psal. 50.16 What hast thou to doe to preach mine Ordinances, &c? Gods command is generall to all, especially to his servants in ordinary. Be ye holy, for I am holy, 1 Pet. 1. v 16. The place where he is worshipped is called Sanctuarium; and the Chamber of his presence, Sanctum Sanctorum, holy of ho­liest. The day of his worship, it is an holy day. The persons of his worship, his Priests, [...] i. e. holy. The Ministers, they are the Lords vessels, [...], his vessels of choice; and if they will be [...] meet for the Lords use, 2 Tim. 2.21. they must be [...] sanctified.

Secondly, they are bearers of the Lords vessels, not material, 2 but spiritual, and therefore should be holy. The Aegyptian Priests might not tast Wine, nor the Roman Priests touch a Bean. Drunkennesse is signified by the one, and unchast Lust by the other. Holy Sacrifices, and an unholy Sacrificer, doe ill agree.

Thirdly, 3 the Pastors of Gods Church ought to be ensamples to Christs flock: Vita Clericorum, should be Libri Laicorum, The lives of the Clergie, the books of the Laitie, saith one of the Fathers, The Conversation of the Priest, the Looking-glasse of the People. The Prophet calleth John Baptist, the first Prea­cher of the Gospel: a voice, not a sound, Viva vox, saith Ber­nard, that is, both vita & vox.

Fourthly, They ought to be holy in respect of themselves; 4 For when no place either of Logick, or Rhetorick can perswade, yet the Reason drawn from Lucrum and Damnum will not fail. Now the losse is of the two greatest things that man hath, the losse of his name, and the losse of his soul. In the day of the ge­nerall assise of the world, the prophesying in Christs name will not serve for an answer, Mat. 7.22. but then there shall be a reply and sentence together, I know you not; depart from me, &c. For God shall judge not after the doctrine, but after the life of the Minister, and every man shall receive according to his works. That which the Jewes spake falsly of Christ, is verified [Page 136]of such Prophets, that though they save others, yet themselves they cannot save. For he that denounceth Gods judgments on those sins, which himselfe committeth, is his own condemner, Rom. 2.1. and Christ in the last day shall say unto him, Luke 19. ver. 22. Out of thine mouth will I judge thee thou wicked ser­vant, &c.

Ille solus praedicat viva voce, qui praedicat vita & voce, He preacheth most that liveth best. All things in a Divine should preach, his apparell, his diet, his expressions, and actions, being walking Sermons, Epistles, and Gospels. A Gospel-Minister must be an example in word, and conversation, according to that of Hierome, Omnia in Sacerd te debent esse vocalia; The Prophets are said to be holy Prophets, Luke 1. ver. 70. holy by place taken from amongst others, and consecrated to this high calling. So Calvin, holy by grace, and sanctification, for holy & Prophets are Voces convertibiles. As good Preachers are Lux mundi, The Light of the world: So, Bad are Tenebrae mundi, saith Bernard, Fogs and mists; they give good Oracles out of Moses Chaire, they say, but doe not; their practise overthrows all, which makes the people think of some great mysterie of Atheisme never yet imparted to them: In currant coin three things are observed, good mettall, right stamp, and just weight; if we preach well, and live ill, our mettall is good, but our stamp bad; if we live well, and preach ill, our stamp is good, but our mettall bad; but if we both preach, and live well, our peny is good silver. It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary, that is, the sickle, talent, and cubit were of a double bignesse to those of common use; denoting that the virtues of the Mini­sters of the Sanctuary should be of a double proportion to o­thers. Hemyngius in his Pestill, Dom. 2. post Pasch tells us of four sorts of Ministers, The first neither teach well, nor live well; These pull down the Church of God with both hands, of which sort S. Peter and S Jude foretold us there should be many in the latter daies, not Lux, but Tenebrae mundi, Not the Light, as Ministers should be, but the Darknesse of the world. These are not Gospel-Physitians, but Italian Quack salvers. A second sort are such as teach well, but live ill, these set up the Temple of God with one [Page 137]hand, and pull it down with another; that build up Heaven with their Voice, but Hell with their Life. It is the Life, not the Learning of the Preacher that perswadeth the people. Sua­det loquentis vita, non oratio. Sin single in the people, is double in the Preacher, for he offendeth both Peccato and Exemplo; It is both Scandalum populi, & odium Ministerii, even scandalum in both these senses; an offence unto the people, and a scandal to his calling. Thou that teachest another, teachest thou not thy self? The Israelites abhor the offerings of the Lord, through the sins of the Priests, the sons of Eli: and such a Minister may look for at the mouthes of the people the check in the Proverb, Loripedem rectus &c. and that which is John 9.34. thou art altogether a sinner, teachest thou us? Quid verba audiam, cùm facta videam? What should we heed what thou preachest, when we see how thou livest? Suspecting Religion to be but Policy, and imagining if their Doctrine were true, they would not crosse it by their practise.

A third sort are such as teach ill, but live well. 3 This is an hy­pocritical trick of Heretical Ministers covering the bitternesse of the pill with gold; and while men gaze at their outward ho­linesse, they be easily made to swallow the dregs and drugs of their heresie. Their austerity shall be stricter than John Baptists, but not with intent to bring one soule to Christ.

A fourth sort are such as teach well, and live well, 4 being Doctores, & Ductores, Feeders, and Leaders: to sincerity of Doctrine, there must be joyned integrity of Life; to Ʋrim there there must be Thummim, Light of understanding and perfection of life. Who, saith our Saviour, can convince me of sin? As he was Rubicundus passione, so Candidus sanctitate; white and ruddy, Cant. 5.10. he was bloody in his death, spotlesse in his life: We cannot say, who can convince us of sin? we are flesh, and blood, men of the like passions; in many things we offend all. Though guilty of manifold weaknesse, yet let us take heed of manifest wickedness of any sin that may scandalize our holy cal­ling. Luther in his Com: places, saith, Hoc video, Loc. com. tse, de Minist. ver. non esse Theolo­gum qui magna sciat & multa doceat, sed qui sanctè & theolo­gieè vivit, He is not a Divine, who knoweth and teacheth much, but who liveth best. Our good deeds, saith tolet, are the [Page 138]best glosse we can set upon any Text, Example is above infinite Precepts Longum iter per praecepta, breve per exempla, To teach by precept, is tedious; by example, a short cut. When Reason sometimes cannot perswade, Example moves. All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God, as the Example of Origen. The Clergy-mans strict diet of abstinence from enor­mities, of fasting and prayer against the surfeits of sin, of repen­tance for errour is a powerfull inclination to his people to doe the like; Habet quantacúnque granditate dictionis majus pondus vita di [...]entis, The preaching of life is made more forcible by the good life of the Preacher; an evil life is an evil engine to over­throw the walls of edification. Citharisante Abbate tripudiant Monachi, When the Abbot gives the Musick of a good example, the Monks dance after him: as was their proverb, Plenè dixit, qui benè vixit, He hath spoken fully, that hath lived fairly. He is no good Pastor, that is not a good Pattern. Vox poputi hath given us the names of Spiritual persons, in some different sin­gular respect from others; and for this there is good reason, (though perhaps they know not that give it) for S. Paul, 1 Cor. 14.37. makes a Prophet and a Spiritual man all one, If any man thinke himselfe a Prophet, &c. Let us shew our selves to be in deed, what we are in name, and not let our deeds make our names odious, and render our Ministery vile to the great dis­honour of God, our sacred function, and Gospel profession, whereby God shall want his due praise, we comfort, and his people benefit.Plut. com. de exilio. It is a good Apophthegm of Diogenes. If thou wilt be revenged of thy enemy, become an honest man. Walk uprightly (saith Solomon) and then walk confidently, Prov. 10. ver. 9.

A good conversation for a Minister is very necessary:

First, because God is glorified by it, and his name blasphe­med through evil.

Secondly, it is honourable, the glory and renown of all that professe the Gospel.

Thirdly, it is comfortable, and will sing a sweet requiem to the soule at the last hour.

Fourthly, it is profitable to others, 1 Pet. 2.12. —they may by your good works which they shall behold, glorifie God in the day of visitation. The Lord purge out of his Vineyard loose licentious men, who are a smoke in his nostrils, hatefull and abominable to him, who shipwrack themselves and others on the rock of prophanenesse: and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward. It is seen by sad experience, that if a man be affected to the Common-wealth, and cry up the times, they are accepted and approved of; he fares best that (Proteus­like) can transform himselfe into any shape; appear with the mantle of good affection, it matters not a pin how is the con­versation: ô tempora! ô mores! Enquire of the former times, and it was otherwise. We have men now adayes desire to have their heads stuffe with strange notions, and their mouthes fill'd with new-minted expressions, to be Godded with God, & Chri­sted with Christ, but make not Gods law a lanthorn to their feet, and light unto their paths. Ille sacras Scripturas ritè legit qui vertit verba in opera, Welcome light; but the Lord encrease the number of them which expound Scripture not in Leaves onely, but in Lives also, turn Words into Works. I might presse this more fully, but what hath been said is sufficient. I speak not this against any in particular; but that you should shew your ha­tred of those loose, dissolute persons, who not onely dishonour their profession, but endanger others by their bad example.

I come to the third thing required in a Gospel-Minister, 3 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, [Page 140] Tit. 1.5. Timothy was ordained, by laying on of hands, 1 Tim. 4.14. and the Apostle ordained Elders in every Church, Acts 14.23. Christ seals his Apostles a warrant; [...], I send you, it is not humanum inventum, but Divinum institutum, authorized under the broad seale of Heaven; it is a badge of a false Prophet to come without his Commission, Jer. 23.21. I have not sent them, yet they ran, I have not spoken to them, yet they prophesyed. Whosoever prophesyeth without licence, or authority, cometh of himself, and we are to take heed of him. Albeit there be some question about the manner of Ordination, yet in all Ages, and in all well-ordered places, there have been certain Constitutions and Canons for admitting of men into sacred Orders. Never was the pretence of parts and piety thought sufficient to entitle a man a Minister of the Gospel of CHRIST JESUS.B [...]rn Faithfull Shepherd. If we run before the Lord call, as many doe, for profit, ease, and honour, we may go without expecta­tion of good speed; begin well, and better hope there is to end well. They are Thieves that climb into the Church at the window, and not at the door. No man, saith Luther, although he be more wise than Solomon, or David. ought to take this ho­nour unto himself, except he be called of God, as Aaron, Heb. 5.4. though not immediately, yet mediately sent by Deputies under him, as Timothy and titus, Sosthenes and Sylvanus, and others in the Primitive Church, Acts 14.23. And those (saith the Church of England) we ought to judge lawfully called, and sent, which be chosen to this work by such as have publick authority given unto them in the Congregation to call, and send Ministers into the Lords Vineyard: and they that are thus ordained, are said to be ordained by the Holy Ghost, Acts 20. ver. 28. compared with Acts 14.23. Before the exhibition of Christ in the flesh, a sending or calling was necessary, termed a separation, setting them apart to that office, Numb. 8.14. 2 Chro. 29.11. My sons, be not negligent, for the Lord hath chosen you. Where it is said that the Word of the Lord came to Jeremiah and other Prophets, the meaning is not that Jeremiah was gifted onely, but besides [...] a power, the Lord gave him [...], authority; Go speak, Lo I have sent thee: So great was the mo­desty of the Prophets that they had need to be urged unto it, [Page 141]and threatned if they did not execute their Office which the Lord called them to. In the time of the exhibiting of Christ in the flesh, none ever durst attempt this Function, without a cal­ling thereunto. John the Baptist is said to be a man sent of God, Joh. 1.6. The Apostles are said to be sent sorth, Mat. 10 5. The very word Apostolos comes from [...], mitto, to send. Matthias must be chosen before he take part in the Ministery, Acts 1.24, 25. S. Paul who was not taught his Gospel by man, but by the Re­velation of Jesus Christ, Gal. 1.12. and Barnabas who was ex­cellently gifted, yet besides their gifts, they were chosen and set apart to the office of the Ministery, Acts 13.2, 3. —Separate me Barnabas and Saul for the work whereunto I have caued them. And when they had fasted, and prayed, and layd their hands on them, they sent them away. This we finde was the practise of the Church, Acts 14.23. Tit. 1.5. 1 Tim. 4.14. The Council of Nice, Anno 314. denies those to be Gospel-Ministers that are not sent and ordained; and this is the judgment of all Re­formed Churches: How can they preach except they be sent?

Ostorodius, and others finding this Text say, Paulum de suo duntaxat tempore loqui, that S. Paul spoke this of his own time: But whosoever reads the Professors of Leiden, Calv: com: Be­za's annot: and Paraeus, all say, De ordinaria vocatione de [...]et in­telligi, it ought to be understood of ordinary vocation: for, persons ordained by the Apostles might ordain others, and that successively, Tit. 1.5. 2 Tim. 2.2. 1 Tim. 4.14. & 5.22. praedi­cate that is good; but to make ite lawful, it goes before; How can they preach except &c? Before we put our hand to the work, a calling is first to be had; we must passe the Churches hands, and not leap over her head: there is a necessity of ordination or deputation thereunto, lawfully called according to the Rules and Canons of the Gospel. To rush without authority of the Church is presumption, contempt of superiority, breach of or­der, the nurse of confusion, the mother of schisme, and bane of the Churches peace. But I have spoken fully of this in my Part I, Chap. V. where I have shewed that it is a grievous sin in such as being not lawfully called, offer to take upon them the Ministe­rial Function. I shall answer some Objections, and so end this.

Objections briefly propounded and answered.

Contrary to what hath been delivered according to the uni­versal judgment and unanimous consent of the most eminent Orthodox Divines, Object. some are of opinion, (and they declare their opinion in their practice:)

[That there is no distinct Order of Ministers in the Church, but that all Christians baptized are equally Ministers, and have power to preach the Word of God, admin ster the Sacraments, and perform other Ministerial offices, without any ordination thereunto by pray­er, imposition of hands, or Commission granted by them that have lawfull authority therein, by the Law of God and of the Land.]

For proof whereof they alledge,

1 Pet. 2 5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood to offer up spiritual 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, (Ʋt 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 [Page 143] 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 [Page 144]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 [Page 145]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.

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, 1 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 [Page 147]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: 2 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, 3 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, 4 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 Eternal of the believing Soule to her husband CHRIST. Not that we have power of our selves; for, were we all Boanergeses, the sons of Thunder, we are not able without him to turn your hearts to righteousnesse; it is Christ that must clear the eye, undeaf the eare, unlock the heart, and shake the inmost power of the soul, as the thunder shakes the wildernesse: It is by our Ministery, not our authority that your Souls are converted. Let the power be ascribed to God, not to us. It is no small honour to be Am­bassadours to the King of kings, Ministers of the Spirit, 2 Cor. [Page 149]3.6. and therefore glorious. Moses whose countenance the Israelites might not behold for his glory; yet are the Mini­sters of Christ more glorious than he, verse 8. How shall not the ministration of the Spirit be rather glorious &c?

Fiftly, they are Gods Stewards, his high Stewards, 1 Cor. 4 1. 5 Let a man account of us as the Ministers of Christ, and Stewards of the mysteries of God: they are not onely Ambassadours, but Legati à latere, Stewards of his hidden secrets; not onely Di­spensatores Ministeriorum, as in the Vulgar Latine, but accor­ding to the Original, Mysteriorum, Dispensers of his Sacra­ments, which are mysteries; and preaching of his saith, which is a deep secret, 1 Tim. 3.16 Now, saith the Apostle, Let a man esteem of such, not ascribe too much, or give too little; not magnifie them as Christ, for they are not Masters, but Mi­nisters; and yet not vilifie them, for they are not ordinary Ser­vants, but Stewards, and that of Gods own secrets.

Sixtly, they are the Masters of Assemblies, Eccles. 12.11. 6 and therefore to be reverenced; Spiritual Fathers, 1 Cor. 4 15. and therefore to be honoured; Physicians not of the body, but of the soul; to speak properly, Christ is our onely Physician who hath the soveraign balm of Gilead; but allegorically, they are called Physicians, Jer. 8.22. Not that they cure of themselves, but that they apply Christs saving Physick to the sickly souls of his people; and therefore to be esteemed. They are termed Saviours, as in the last verse of the Prophesie of Obadiah. And Saviours shall come up to mount Zion Take heed, saith the A­postle, unto thyself, and unto thy doctrine: continue in them: for in doing this, thou shalt both save thy self, and them that hear thee, 1 Tim. 4.16. and therefore in no wise to be despised; because he that receiveth these, receiveth Christ; and he that despiseth these, despiseth Christ, Mat. 10.40. Howsoever man debaseth this calling, God exalts it: and though the Minister be in the opinion of the world, as S. Paul saith of himself, [...], Ephes. 3.8. lesse than the lowest; yet in Christs judg­ment, [...], greater than the greatest, Mat. 11.11.

Seventhly, 7 Ministers and Dispensers of the Gospel are called starres, Rev. 1.20. in name, Stella à stando dicitur, Why? nomine, substantia, sins, metu, effectibus. God hath fixt them in their Orbes. In substance, it is a more solid part of [Page 150]his Orbe light, simple and most pure; in scituation being re­gularly carried, finisheth its course in a determinate space of time; in motion, 1. circular: à Deo coepimus, in Deo claudimus. 2. Incessant, without intermission. 3. Swift: nescit tarda moli­mina Spiritus, the holy Ghost cannot abide delaies. 4. Orderly, keeping our own, and equall distance. 5. In effects; in influ­ence, light, and delight. The seven Starres which thou sawest are the Angels of the seven Churches; they are Starres on Earth; and if they turn men to righteousnes, shall shine as Starres in heaven, Dan. 12.3. Philosophers tell us, that the Sun doth partly enlighten the starres of Heaven; but Divinity saith, the Sun of Righteousnesse doth wholly enlighten the Starres of the Church; God hath placed them high, that they may the more commodiously shine to us: So he hath put Ministers in eminent places that their light may be more perspicuous. Can­dles are lighted, and not thrust into blinde and dark corners.

Eighthly, 8 they are Gods Labourers, not in mean things; but in the Word, farre more excellent than either gold, or pretious stones, Job 28. than the Gold of Ophir, than much fine gold, Psal. 19. This is that Jewel which the Merchant in the Gospel bought with the sale of his whole substance; the Word, the immortal Word of God. Now that that is of price, must needs be of estimation; that, that is profitable, is honourable: and truly were there no other Reason but this, that they hold forth the Word of God, the ordinary means of salvation; the Or­gan and instrument of blessednesse, and everlasting life, it were enough to prove the dignity of their calling. I might proceed to other Names, and Titles, there being no lesse than two and twenty in Scripture that denote their worth and dignity, but this may suffice. Truly, Brethren, we live in an Age, whereof it may be said, Innumerae pestes Erebi glomerantur in unum. The mischiefs of Hell are swarmed to one round; and the abomina­tions of Dumah, Aegypt, and Babylon, may all be found in England: and this sin of the contempt of the Ministery is not the least, it was one ground of a day of Publick Fasting not long since; and it may be one ground, of our daily, and conti­nual lamenting, to see this high and honourable calling so base and vile in peoples opinion. The Galatians received S. Paul as [Page 151]an Angel of God, yea as Christ Jesus, Gal. 4.14. but many pre­ferre their Swine before them. The Word of God is the Plow of the Lord, the People the Husbandry, 1 Cor. 3.9 The Mini­sters are his Oxen to work at his plow, to break up the fallow ground, and to tread out the corn. Now how be their mouthes muzzled, and they that feed others have nothing to feed them­selves, tyed to the rack and manger? But alas! this is not all, how are they rayled on, reviled, traduced, their name and fame blasted, as if they were the scum, and off scouring of the earth? It is most unnatural for a man to despise his brother the sonne of his own father, it is a brand set upon the tongue that must burn with unquenchable flames, that it spake against his Brother, and slandred his own Mothers Son, Psal. 50.20. but greater is their sin, and lesse cannot their punishment be, that not onely condemn their brethren, but vilifie their Fathers, those whom God hath chosen as instruments of their spiritual good and salvation, 1 Cor. 4.15. When the Lord would brand the Israelites with a mark of the greatest reproach, he saith, Thy people are as they that rebuke the Priest, Hos. 4 4. [as] is here taken absolutely, they are such as indeed Rebuke the Priest; they were not onely impatient of reproof, but which was more, they contended with their Teachers. They lessoned them that would not be lessoned by them, and rebuked those by whom they were rebuked; they were grown so insolent, and impudent in their sins that they durst defend them against their Reprovers, and speak proudly, and presumptuously against the Messengers of God. This is a common disease, and plague of this Nation, that in every Town, and City, the people are as they that rebuke the Priests. That impudent and insolent claim is made ordinary in these daies; With our tongues we will prevail, for our lips are our own, no calling or degree is free from such. I shall con­clude at this time; That the disgraces of Gods Prophets, be they in word, or in deed, are alwaies rewarded with Gods judgments. The boyes of Bethel that scoffed at Elisha were rent in pieces with Bears, 2 Kings 2. The mockers of his Messengers doe hale down on their own heads the wrath, even the remedilesse wrath of the Lord, 2 Chro. 36.16. The disgraces done to them, the Lord accounts as done to himself, Numb. 16.8. What are [Page 152]we? your murmurings are not against us, but against the Lord. David accounted the abuse offered to his Messengers as a dis­honour to himself, 2 Sam. 10.5. And our Saviour saith, He that desp seth you despiseth me, &c. Luke 10.16. They ought to be had in honour, and estimation, because of their message. They bring the glad tydings of salvation; and, how beautifull are their feet &c? I speak this to the shame of such that have no more reckoning of their Ministers, than the Aegyptians of their Sheep­herds, Gen. 46.34. Every Sheep-keeper was an abomination to the Aegyptians: These, like the Devil, will smite Job's ser­vants, when he cannot smite Job himself: The Jewes will scof­fingly say, Is not this the Carpenter's Son? Many will make use of any thing that may disgrace them, but not consider them in the worthinesse of their calling, in the weight of their message, or in any thing that may adde to their commendation. I leave such as the mothes of a mans name and fame, the Cankerworms of the Church, the disturbers of peace, and enemies of God and goodnesse, who durst they, would aswell shoot out their black tongues against God, as against his servants.

CHAP. IV.

LEt a man so account of us as the Ministers of Christ, and Stewards of &c.] The primitive Christians did cleave unto the Apostles, and were greatly affected to them, Gal. 4.14. Ye received me (saith S. Paul) as an Apostle of God, even as Christ Jesus: This is a duty the Scripture enjoyns; as there is a duty from a Wife to Husband, from Servant to Master, from Sub­ject to Superiour, so from a People to their Minister, 1 Thes. 5.12. so 1 Tim. 5.17. The Elders that rule well, are worthy of double honour, &c. Many in all their life-time never make any reckoning of them, till pain, grief, and sicknesse enforce them; and then they must be sent for, and entreated for counsel and advice, direction, and prayer; and whom they never loved living, they seem to have respect to dying: thus the Athenians dealt with Themistocles; they used him (as he saith of himself) like a tree, in fair weather little regarded, but in a storm fled to for shelter; God did give honour to the builders of his mate­rial Tabernacle in calling them by name, Exod 35.30.Barker. and they doe dishonour the builders of his spiritual Temple in calling them out of their name. You know that in respect of them­selves they have a Commission from God, and being commis­sionated they are not to be slighted: though the person be mean of himself, his Commission gives him worth. And again, in respect of themselves, they are to be respected; for, were it not for the Ministery, you would be debarred of the glad ty­dings of salvation, be never shipt with Christ in Baptisme, sayle with him in the pinnace of the Church, nor anchor at the haven [Page 154]of happinesse. When the Lord would brand the Israelites with a mark of the greatest reproach, (as I said before) he saith, Thy people are as they that rebuke the Priest. Hos. 4.4. They were grown so insolent, and impudent in their sins, that they durst defend them against their Reprovers, and speak proudly and presumptuously against the Messengers of God, and therefore the Lord sets down the greatnesse of their sin, The people are as they that rebuke the Priest.

Now this reverence and esteem due to the Ministers of the Gospel consists in four things:Reverence to the Minist. consists in four things.

1. In carefull attention, and diligent hearkening to their do­ctrine, 1 with Ruth, gleaning the ears of corn, which the Labou­rers in Gods harvest let fall; watching daily at Wisdomes gate, and waiting at the posts of her door, Prov. 8.34. accounting every precept, promise; every piece and parcel of Gods Word, sweet, and delightfull, digesting the bitter pills of reproof, and thunderings of the Law, aswell as the cordials, and calm voice of the Gospel: Whatsoever precept they command and en­joyn obedience to; whatsoever vice they reprove, and would have forsaken; whatsoever duty they exhort to, and would have followed, in all obey them, and submit your selves, for they watch for your souls, Heb. 13.17. God Almighty sendeth La­bourers into his vineyard; some plough up the fallow ground, and sow wheat in the Lords field; some binde up the broken­hearted, powre oyle into their wounds; some pipe the harmo­nious musick of the Gospel, and others mourn, by the terrours of the Law; yet none of these means can allure many to hear­ken, and attend to the things of God; You are to hear our voice, not as the word of man, but as indeed the Word of God, 1 Thes. 2.13. Christ said of the Pharisees, Mat. 23.3. Quae dicunt facite, doe as they say, but not as they doe; Dicunt e­nim quae Dei sunt, faciunt quae sua sunt, saith Saint Augustine, they doe their own works, but speak the Lords Word; and therefore so long as the Preachers deliver the wholsome words of the Lord Jesus, you must entertain them, and their message as the Angels of God. He that commeth into the publick place to entrap the Minister, and carp at his word, commeth to af­front and abuse the King of Kings, and Lord of Lords, whose [Page 155]Servants they are, and whose message they bear; He that is of God, saith Christ, heareth Gods word, Joh. 8.47. and you hear them not, because ye are not of God; you see the cause why they hear not, because they are not of God. As men and women, they were of God his off-spring, but as malitious and envious, so of the Devil. A like expression S. John hath, 1 Joh. 4.6. He that knoweth God, heareth us; he that is not of God, heareth not us. By this Rule, saith Hemyngius, examine thy self whether thou be Gods childe, or the Devils servant; he that with a good will and honest heart heareth Gods Word, hath Christs Record that he is of God; but he that heareth the Word to carp and snatch at it, and persecute he Messenger, is of the Devil. It is 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. It is an Argument of a hard and stubborn heart, of a son of Belial, to sleight the Word of God, how weak and mean soever the Organ or instrument be; I doe declare that they fearfully sinne against God that doe dis­esteem the preaching and message of the Servants of God, and doe procure to themselves the wrath and anger of the Lord. They that hear not Moses and the Prophets, that is, the Law and Doctrine of Moses, and the Prophets, they will not believe though one arise from the dead, Luke 16.31. It was S. Paul complaint of Alexander, 2 Tim. 4.15. He greatly withstood our words: not our person, which had been a breach of charity; but our preaching, which was a direct offence against piety. Much to be condemned are they that will not hear, and so are carelesse; that carp, and snatch at what they hear, and so are malitious; or will have nothing but placentia, smooth and pleasant things spoken to them; so rip up the swelling of their hypocrisie, make bare their wickednesse, detect their ungodly proceedings, and then they will flie in your faces with, Away with such a man from the face of the earth. The Devil stirres not till God rouze him; as the wilde Bore sleeps till he be hunted. Let darknesse cover mens impieties, and their slumber is unmolested: produce them to light, and they cannot endure it. The ulcerous side full of dead flesh feels not till you touch the quick. Let Elijah tell Ahab of his Idolatries, and John bloody Herod of his Lusts, and [Page 156]then thou art mine enemy. Many had rather goe to Hell fast a­sleep, than to Heaven with their eyes open; to be lulled in the cradle of security, than awakened by the voice of God. Thus you see that reverence and esteem to the Ministers of the Go­spel consists, First in carefull attention and diligent hearkning to their Doctrine.

Secondly, 2 it consists in the Reverend regard and estimation of their persons. There is a Thief which entreth not by the door and cometh to destroy, beware of such an one; and there is a good Shepherd, which entreth in at the door, and careth for the sheep: know such an one, and account of him, and have him in singular love for his works sake. Why doth God style them Angels, Stewards, Ambassadours? Why doth he parle with them, enter them into commons, make them his fellow-commoners? one main Reason is, that you should with the word have a reverend regard, and estimation of them, accord­ing to these Exhortations, 1 Thes. 5.12. And we beseech you brethren to know them &c. And obey them that have the rule over you, Heb. 13. ver. 17. It is observed that the worst men of a Parish regard a Pastor the least; one gives a Reason; they are like Legs and Arms out of joynt, and so cannot endure the touch of the Chirurgions hand, whose chief care is to worke their cure. He that is sick of a Lethargie desires to sleep though he die for it, and he that is lulled asleep in sinne cannot away with the Watchman of God. Nothing is a greater trouble to him that loveth sleep than to be kept awake. It maketh the se­cure soule cry out against the Minister, as those against Paul, Acts 22.22. Away with such a fellow; he troubleth the City, Acts 16.20. when as they in their carnal security, malice, and envy, are the Ahabs that trouble Israel. None but the scum and refuse of people, the most carnal-minded, are the con­temners of the Ministers of the Gospel, for from a loathing of their persons, there followeth a detestation of their doctrine, the instrument of conversion and means of salvation; and so in the end, ruine and destruction. It is a sad thing that many more affect & take delight in variety of Teachers, than in verity of Doctrine. Brethren, the meanest Preacher whom God hath sent you, can shew you that, which if you obediently follow, [Page 157]shall effectually save you. The Word is powerfull, what In­strument soever bringeth it; and Gods strength is made mani­fest in our weaknesse: it is not we by our Learning and Elo­quence, but God by his Spirit that must work you to himself. I have observed that this immoderate crying up of some to be Elijah's and Elisha's to have their spirits redoubled on them, and the vilifying of others, have been a great cause of those rents amongst us; and Factions we may see thus kindled, which while we live, perhaps we shall not see extinguished. I am of Paul, and I of Apollos, and I of Cephas, were such cryes as bred in the Church of Corinth sad divisions, and make the Apostle conclude them not Christians, but carnal, 1 Cor. 3.34. For ye &c. This way and course is a direct opposition to that unity and unanimity that God would have in his Church; for observing rather the diversity of Instructors, than the unity of truth, there ariseth in the end as many mindes as men, as many Sects as Ci­ties, as many Gospels as Gossips; for, schismes, heresies, dis­order, and confusion, are the effects of Christians unchristian divisions: and therefore if ye would not be thought carnal, cease from partiality, and carry a loving affection and honour­able esteem towards all the Servants & Ambassadors of Christ. As Saint Paul of Epaphroditus, so I of them, Receive them in the Lord with all gladnesse, and hold such in reputation, Phil. 2.29. Doe not discourage them, either by contempt of their persons, or doctrine. I speak not this as to any one particular: I neither stand or fall, by the opinion of any. When a Minister first steps into the Ministery, he is to consider he is as a Lamb amongst Wolves. S. John Baptist came neither eating nor drinking, and yet the people said, he had a Devil: CHRIST came eating and drinking, and they said, he was a glutton, and a wine bibber; The Servant is not greater than his Master; He must not (saith S. Chrysostome in his 6. Hom: de laudibus Pauli) enter into this high and holy calling, except he be willing to suffer a thousand deaths. I thought good to let you know your duty in these times, in which so much contempt and contumely is thrown up­on the Ministers of the Gospel, and this high and honourable calling is esteemed base and contemptible. We may justly com­plain with the Prophet, We are wearied with men, Isa. 7.13. [Page 158]With the other Prophet, that We are wondred at, Zach. 3.8. And with the Apostle, that We are made a spectacle unto the world, to Angels, and to men, 1 Cor. 4.9. And are as the filth of the world, and off scouring of all things unto this day, verse 13. This con­tempt and disobedience of Gods message and Messengers, may be easily perceived by comparing peoples practise with our preaching.

I come now to a third thing: 3 The esteem and respect to the Ministers of the Gospel consisteth in their provision and main­tenance not onely in a carefull &c. For if we sow spiritual things, is it a great matter that we shall reap your carnall things? Doe ye not know that they which wait at the Altar are partakers with the Altar, 1 Cor. 9.11, 13. S. Paul giveth a strict charge, Gal. 6.6. Let him that is taught in the Word, make him that hath taught him partaker of all his goods; [...], is Emphatical, in all his goods. If Idolatry fed her Priests, Gen. 47.22. let not the Go­spel starve her Ministers. I am (I confesse) upon an unpleasant subject: I crave your attention, I matter not your censure. So great was Gods care under the Law of the Levites, that he gave to his people both mandat, and caveat, precept and counsel. Mandat, Numb. 35.2. Command the children of Israel that they give unto the Levites of the inheritance of their possession. Caveat, Deut. 12.19. Take heed to thy self that thou for sake not the Levite as long as thou livest upon the earth. Now it will follow (were there no Texts in the New Testament) that Gods care is not lesse of the Ministers of the Gospel, than of the Ministers of the Law. Observe what inference the Apostle makes, 1 Cor. 9.9, 10, 11. I reade of Christ (who came to fulfill all Righteousness) that as he paid tribute unto Caesar, so he offered his duties unto the Temple, Luke 2.24. The Minister is Gods workman, la­bouring in the salvation of his peoples souls: his work calls for wages from the people, or a woe unto the people, Jer. 22.13. The Ministers are both the sowers in the seed-time, and the shearers in the harvest; The cry of their hire, aswell as others, if it be detained, it will enter into the ears of the Lord, Jam. 5.4. The Ministers are Lamps; and shall the people look to have them burn, and not finde them oyle? shall there be Oxen, where the crib is empty? or will the Eagles flie where there is no car­kasse? [Page 159]They are Christs souldiers, and No man (saith the A­postle) goeth on warfare on his own charges; none feeds a flock, and eateth not of the milk of the flock, 1 Cor. 9.7. They seem to put out the very light of nature in themselves which repine at the reasonable maintenance of them that minister before the Lord. Every change is full of peril, and alterations, and in this particular (though shadowed with the plausible name of Re­formation) it threatens nothing lesse than the overthrow of Learning, and Religion. It was foreseen (no doubt) by Gods Spirit, how the Ministers of the Word should be contemned, how injuriously dealt withall, what havock and spoyle should be made of the Church: which moved him to those Exhortati­ons, 1 Tim. 5.17. 1 Thess. 5.12. It is written of the Christians in the life of Nero, that they preserved the state, yet dogs must devour them: They made Aurelius his Army to prosper, yet Christianos ad Leones, Threw the Christians to the Lyons. It hath ever been the posie of the Church, Facere bonum, & ha­bere malum, To doe good, and to suffer evil: So Christ himself sped; He healed, and was hurt; He pitied, and was mocked; He saved others, himself was killed. The colour of our Livery on Earth, is either black, or red; mourning, or persecution; the armes of the Church is the Crosse, Woe unto those that adde crosses to the Crosse, and grow rich by the poverty of the Church and her Servants.Bishop King. It was the saying of a Learned Bi­shop in his Lectures on Jonas, Time was that Religion did eat up Policy, and the Church devoured the Common wealth; but now Policy eateth up Religion, and the Common-wealth devours the Church. Men are grown professed Politicians: Flo­reat Respublica copiis referta, Let the Common-wealth prosper, and what care we for the Church? Unlike that godly man, Me moriente vivat Ecclesia, whatsoever becomes of me, let the Church live &c. I cannot conceive how men can plead their faith in the Gospel, and not reward those that bring it: all the Devils in hell cannot take a directer course to overthrow the Ministery, than by taking away all their livelyhood. Perhaps some will pity, but what's that? others will afford some bare and naked praise; but we cannot, like Cameleons, live on the aire of commendations: those that are driven to study how to [Page 160]get bread to put in their mouthes, will with a heavy heart study for Sermons; and, I like not those that preach without study, that turn the cock and let the water run. Oh unhappinesse, unhappinesse, misery, misery to devour holy things, and then to make enquiry, Prov. 20.25. But to wave this for the present, The Labourer is worthy of his hire, and woe to those that doe detain it, Jam. 5.4. if the Labourers that reap our fields, much more those that reap in the Lords Vineyard. Maintenance to the Ministery is not due ad modum Eleêmosynae, as of alms and courtesie, but ad modum debiti, as their right and due. I shall not here dispute the lawfulnesse of Tythes; they were lawfull to the Priests, (there was no question) Numb. 18.21. There is Mandat, and Caveat; and how they come to be taken away I know not, for there was no Law abrogated but the Ceremo­nial, and they were no part of it. Again, I finde no prohibition in the New Testament, but commendation of it: Ye observe, saith Christ, Mìnt, Anise, and Cummin, (and ye doe well.) The Pharisee was in this an honest man: our Saviour condemneth his hypocrisie, and so he did the hypocrisie of the Jewes in that they observed the smaller, but omitted the mightier matters of the Law, in boasting of their little good, but neglecting mercy, and judgment: these things they ought to have done. That which I intend to hold out, is, that maintenance by the Law of God is due to a Gospel Minister: so you may read 1 Cor. 9. from the 7^•h to the 15^th verse. Gal. 6.6. Let him that is taught in the word &c. 1 Tim. 5.17. Let the Elders that rule well be &c. [...], double honour: countenance, and mainte­nance, reverence and recompence, honour and reward. It is our duty, saith the Apostle, to doe good unto all, especially to those, Gal. 6.10. and amongst the houshold of faith, above the rest, unto such as have been our spiritual Fathers, in begetting us unto Christ, 1 Cor. 4.15. for a childe to let his father starve is both inhumane and barbarous, he is not fit to live. This condemns ex­ceedingly the practise of some in our Age, whose chief policie, yea piety (for with the Pharisee, they think they doe God good service) is to strip a Minister whom they dislike of his Lively­hood, and expose him and his family to want, and poverty; such in the end will hale down judgments on their own heads: for be [Page 161]assured, with the same measure they mete, it shall be measured to &c. It is CHRISTS Divine Rule, As ye would that men should doe unto you, doe you also unto them; for &c. If we con­sider this, we shall cease persecution and cruelty, this biting and devouring one of another, lest we be devoured one of ano­ther, &c. Gal. 5.15. The Merchants trade concerns our bra­very, the Lawers occupation our goods, the Physitians art our body, all these have respect; but the Ministers who have care of souls, lie disregarded. Is not the life more worth than meat, and the body than rayment, Mat. 6. but the soule more pretious than all, Màt. 16.26? And yet carnal-Gospellers envy not the pro­digious wealth of Merchants, of Lawyers, of Physicians; all is well if the Minister be poor, decrease his wages, encrease his work; get straw where he can finde it, yet shall nothing of his labour be diminished. They seem, I say, to have put out the very Light of Nature; they repine at the reasonable maintenance of them that minister before the Lord: For, who plants a Vine­yard, and eats not of the fruits thereof? Or, who feeds a Flock, and eats not of the milke of the Flock? Mark how the Scri­ptures both in the Law and the Gospel doe beat upon this point: In the Law it is said, Thou shalt not muzzle the mouth of the Ox; doth God take care for Oxen? No, his care is for us, 1 Cor. 9.9, 10. Ministers maintenance is not Humanum inven­tum, but Divinum institutum, verse 14. And this Law is reason­able, equitable, just, and conscionable; for, if we sow spiritual things, is it a great matter that we reap carnal things? It is an action that goeth currant without contradiction, Justitia suum cuique tribuit, Justice giveth to every man that which belongeth unto him: whosoever therefore converteth to any prophane use that which is consecrated to Gods service, and for his use, robs God of his due, and takes his right from him; if you mispend his Sabbath, that time set apart for his glory, you rob him; if you make a false entry on his free-hold, and prophane the place of his publick worship, you rob him. My house shall be called a house of prayer, &c. Mat. 21.13. Belshazzar carowsed in the bowles of the Temple, but drank the draughts of his own con­fusion, Dan. 5. And if you creep into Gods right, and let them starve at the Altar that serve at the Altar; you rob God, and [Page 162]are thieves, Mal. 3.8. for, what is sacrilegium, but sacriledium, a prophaning of that which is holy? Give unto Caesar, &c. Give him part of thy substance, part of thy time, the first fruit of thy age, the calves of thy lips, and the root of thy heart. Miserable are they, that eat up sheep and shepherds both, that grow rich out of the ruines of poor Ministers, that turn Aram dominicam into haram domesticam, the Lords Sanctuaries into swine-styes and stables. William Rufus used to say, Church bread was sweet bread, but poor King he smarted for it. Balshazzar took sacrum de sacro, Dan. 5. but he had better been without it. Julian the Apostata took away the Ministers maintenance with intention to destroy the Ministery, but tasted of the fearfull hand of God. Oh his death was lamentable! it may well be verified of them all that thus deale, aurum habent Tholosanum, it will be sweet­nesse in the mouth, but bitternesse in the belly; I speak this out of love and compassion to him that is guilty, and for pre­vention of those that as yet have not consented to so great wickednesse. The question was once, What shall we bring to the man of God? Now it is a motion, What shall we take away from the man of God? Oh! be not proud of mischief, be not flesh't with fortunate wickednesse, and doe not triumph in unblest gain, for the loser shall sit down with content, when the winner shall lie down in torment, never value that profit, that will in the end prove uncomfortable. Thus much of the third thing, in what the esteem and respect of the Ministers of the Gospel con­sists, viz: in their provision and maintenance.

I come to the fourth thing, wherein the esteem and respect to the Ministers of the Gospel consists, and that is, in standing by them and with them, as much as in people lies to encourage and help them No calling is exposed more to scorn, and contempt; many make it their practise to broach false rumours of them, and as much as they can to throw dirt in their faces; when the Pharisees thought the Disciples faulty, they go and tell Christ, Mat 12.2. when their Master Christ, then they goe and tell his Disciples, Mat. 9.11. they were restlesse, and wretchlesse: the limbs of Sathan, boldly open their mouths to speak their plea­sure, that impudent, and insolent claim is made use of in these daies with our tongues, &c. for our lips are our own. They are [Page 163]most hatefull people to God, and good men, that set their tougues to sound nothing but detraction and slanders, as though their mouthes were the dung gate through which the filth of a City was carried forth. Aquila and Priscilla stand for Paul, though they doe it with danger of their own lives, Rom. 16.4. Who for my life, laid down their own necks, hazarded their lives for saving of mine. Thou shalt not (saith the Law) receive a false tale of any, Exod. 23.1. Much lesse of a Minister of the Gospel, a Servant, and Ambassadour of Christ. As thou must not be a nurse of his ill fame, so let there be no room in thy heart to receive any report, for he that opens his mouth to detraction, is a thief, and he that opens his ears to entertain it, is a Receiver, and both of them carry the Devil with them, the one in his tongue, the other, in his eares; it is a true saying, There would not be so many Thieves, if there were not so many Re­ceivers: Even so, there would not so many rob the renown of his Minister, and clip his credit to make him lighter esteemed, were it not that the Hearers open their eares to receive untrue and malitious reports. As a cordiall friend will speak no evil, so he will not hear evil of his friend; it was a brand of Jannes and Jambres that they withstood Moses, 2 Tim. 3.8. S. Paul sighs forth a sad complaint, No man stood with me, but all for­sook me, I pray God that it may not be laid to their charge, 2 Tim. 4 16. it was otherwise with the Galatians, Gal. 4.15. The A­postle giveth them this commendation, I bear you record that if it had been possible, ye would have pluckt out your own eyes and given them to me. But now we live in such an Age that men are so ill tempered of the four Elements that they possesse severall seats in them; all Earth in their hearts, all Water in their sto­macks, all Aire in their brains, all Fire in their tongues, and bent against none more than those that they should love and cherish. The poor Britans once tuned forth a sad song to the conquering Romans, Etio ter Consuli gemitus Britannorum re­pellunt nos Barbari ad mare, repellit nos mare ad Barbaros &c. To the Roman Consul the Britans send Groaning instead of Greeting, the Barbarous drive us upon the Sea, the Sea beats us back upon the Barbarous, hence we are endangered to a double kinde of death, either to be drowned, or to be killed; this is [Page 164]the condition of many, how are they tost from post to pillar, but especially Ministers, who lie liable to the greatest persecu­tions, and those as thick as the fiery Serpents in the wilder­nesse, with their venemous, and burning stings? Christs Cause, and Christ Crosse, goe most commonly together, but here is our comfort, that if these rocks split the bark of our life, yet our death is not mors, but immortalitas; not a death, but an en­trance to life uncapable of dying. You have a sort of men that delight in persecution, it is their meat and drink; a most unchri­stian quality and unlike God, who bids us be mercifull as. he is mercifull, Luke 6.36. where you have a precept [Be ye merci­full,] a pattern, (and it is the best) [as your &c.] As is a note of quality, not equality: we cannot equall God in love, for all our mercifulnesse is finite, his towards us infinite; and this is seen first in his pitty, he is pittifull, None ever could justly charge God of rigour, there is mercy even in Hell: pittiful he is in corri­gendo, Not breaking the bruised reed, nor &c. Secondly, his mercy is seen in his bounty, bountiful he is in porrigendo, giving to all, life, breath, and all things: as the mercies of the wicked are full of cruelty, the very judgments of God upon his servants are full of mercy: whence then proceeds that envy and cruelty in men? he spareth them in mercy, who in their malice neither spare God, nor men. Oh that men should doe the works of the flesh, and yet seem to live after the spirit! for so is hatred, va­riance, emulations, wrath, strife, Gal. 5.20. The works of the flesh (saith the Apostle) are manifest, which are these, verse 19. Oh that men should offend against so many known precepts! Col. 3.8. & Ephes. 4.31. Let all bitternesse, and wrath, and anger, and clamour be &c. Again, if we consider Christ, we shall see he manifested abundance of mercy. I cannot instance that un­measurable love, which the true King, and Redeemer of the world hath made known to the sons of men; when the heart of our Saviour was ploughed up with a spear, it ran streams of mercy, reall mercy; which his vocall tongue interpreted, Fa­ther forgive them, they know not what they doe: his blood Heb. 22. had a voice, a mercifull voice. Beside all this, it is apparent that unmercifulnesse and cruelty is of the Devil; It is true, he can transform himself into an Angel of Light, and rather than [Page 165]not draw men to Hell, he will dissemble a love to Heaven: he will speak good, that he may work evil; and confesse the truth, that he may deceive with falshood: he is full of subtilty, and cruelty, a Murtherer from the beginning: Though he play the Fox, yet he ends with the Lyon; blood, massacres, and destru­ctions are his softest embraces; horrour, and amazement, the pleasures of his court; kill and slay, the language of his tongue; you see God and Christ give no such pattern. Unmercifulnesse and cruelty are works of the flesh, against Divine precepts, and proceed from the infernall pit of darknesse: Oh never perse­vere in that sinne that is so crosse to God, so repugnant to his Word, and pleads the Devil for its Authour. Command fine (saith James and John) to come down from heaven: Christ re­bukes them, saying, Ye know not what manner of spirit ye are of, Luke 9.54, 55. You must know that persecution is as well by the tongue, as by the hand; this wounds like a sword, or sharp spear: a foule-mouth'd man or woman is worse than the Devil: for a man may avoid the Devil, Resist the Devil, and he will flie from you; but we cannot resist a slanderer and Railer. The world is as full of these, as Nilus of Crocodiles, Sodome of Sulphur, and Aegypt of Lice. A good name is a pretious ointment, and woe to them that bereave a man of it. Can the wound be cured, so long as the Iron remains in it? Can the Iron be cold so long as it remains in the Smiths forge? Can the River cease running so long as the Fountain floweth? So the tongue can­not refrain evil speaking, as long as hatred broils in the heart, For, out of the abundance of the heart the mouth speaketh, Luke 6.45. This is that filthy sink, from whence cometh evil-speak­ing, reviling, scorn, and detraction; the Mouth is the Heart's Charnel, the Index of the Mind. Good is the advise of the Apo­stle, Iam. 4.7. Speak not evil one of, &c. I remember a saying of Hierome to Iovinian, (speaking of this kind of men) Tacere ne­sciunt. maledicere non cessant; nunquam enim bene loqui didice­runt: They cannot hold their peace, they cannot cease from evil-speaking, they never yet learned to speak well; there is an art in speaking as well as in writing, for there is [...], a right speaking, aswell as [...], right writing. There is a difference betwixt speaking, talking, and saying. Speaking cometh by [Page 166]nature, talking by custome, saying by art: Children speak, Fools talk, Learned men say: So Tully, Solius est Oratoris di­cere, Vulgi loqui. Oh let me then (for your souls are tender to me) perswade you, to lay aside all malice, envy, and evil-speak­ing, 1 Pet. 2. verse 1. Not to persecute any, especially those whom God hath depted his Servants, and Ambassadours, lest you hale down judgments on your heads. Oh sad, and to be la­mented times that give encouragement to licentious tongues, for wherein stands most mens Religion, but in railing and re­viling; that our Church is Babylon and Sodome, that the Mini­sters have the mark of the Beast, are Baals Priests, Simon Ma­gusses, that our People are Swine and Dogs, they must not give that which is holy unto Dogs, &c. That our Communion-Cup is Calix Diaboli, the Cup of the Devil; that Mensa Christi is Mensa Diaboli, the Table of Christ, the Table of the Devil; that our Pulpits are Tubs, our places of worship Steeple-houses. Alas! what a sad thing is this, doth the Gospel teach scorn, and derision? are Christs followers, railers, and revilers? No, no. Such deserve our pitty, and prayers, Father forgive them, they know not what they doe. Doe not, like the Pharisees, perse­cute Gods Church and Prophets, and when you have done, think you have done God good service: the Devil I observe deceiveth under the fairest vizard. When he tempted Judas to betray Christ, he sheweth him the silver, not the halter. When he sent Gehazi after Naaman, he suggests unto him the Gar­ments and the mony, not the Leprosie. He presents unto Christ the glory of the world, not the vanity. He layes forth his wares to the fairest shew. Do not, Ixion-like, take a Cloud for Juno. Let not Religion be a meer fancy, deceive not your selves under appearances, and think not that zeal which it conceits. Oh it is a heart-breaking to a devout soul to see hypocrisie made piety, to see men boast of Religion, and yet are but as sounding brass, and a tinkling Cymball. A Minister, saith a Father, Debet esse lugens sua, & aliena del cta, ought still to be lamenting his own sins, and the sins of the people. Oh what abundance of hypo­crisie and spirituall pride is there amongst men, conceiting highly of themselves, and despising others, and of all men the most envious and censorious; if this be of the Spirit of Christ, I [Page 167]leave it to you to judge. I read that Pambo, a man utterly un­learned in the Scriptures, on a time came to S. Hierome to be taught some Scripture without book; he turned him to the first verse of the 39 Psalm, I said I will take heed to my waies that I offend not in my tongue: a Lesson very seasonable and to be learned aswell by the Scribes and Pharisees, as Publicans of our times. The good man being blamed for not resorting unto his Tutour again in three moneths, answers, That he had not yet learned well his first lesson; yea, and forty years after being asked the same, Answ: that as yet he had not fully learned that lesson: And indeed, let men and women pretend what Religi­on they will, unlesse they learn this lesson, they learn nothing at all of goodnesse, Jam. 1.26. If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is but vain. The first lesson that the wicked learn, their Alpha, yea, and Omega too, their first and last is to speak evil; so the Psalmist, Psal. 58.3. The wicked speak evil from their mothers womb. Oh that I could prevail with the professing men & women of our Age, that would be Guides of the blinde, and Instructers of the unlearned, that they would learn themselves this lesson to take heed to their waies, that &c. Goe into your grounds in the dead of Winter, and of two na­ked trees you know not which is the sound and which the rot­ten at heart, the Summer will give Christs mark, by their fruits you shall know them. Oh that people would shew lesse, and doe more of goodnesse, that they would learn not to know much, but to practice much; and as they hear, and repeat Sermons, so learn obedience; this is the life and power of godlinesse. In a word, Love all, especially the houshold of faith, have bowels of compassion towards them, despise none, especially the Ministers of the Gospel, much lesse persecute them, but stand by them, and with them, help, and encourage them, for they are the ser­vant of Christ, and stewards of the mysteries of God.

CHAP. V.

THey doe exceedingly aggravate their sinnes that dare in­solently, 1 and presumptuously oppose themselves against Gods Ministers, returning reproofs for reproof, and inverting and perverting Gods own Order and Ordinance. The Law punished this insolency and presumption even with death, as appeareth, Deut. 17.11, 12. The Lord inflicts a heavy judgment upon Corah and his Associates for this very sin, Contempt of the Ministery, Numb. 16.11. What are we? your murmurings &c. their sinne was not against Aaron, but against God himself, and his Ordinance. It was not men they opposed, and despised; but God, the just One, the Lord. Seeing we are fallen upon these unhappy men, this rebellious rout; let us take a fuller view of them.

1. You have their Conspiracy, They gathered themselves to­gether: Surrexerunt, they rose, and made an Insurrection. They made a schisme, then a faction, and in the end a mutinous com­motion, a rebellious insurrection; the word is passive, They were gathered together.

2. You have the persons, Corah, Dathan & Abiram, and On the Son of Pelech: here are not Sheba and Shimei, base Bethshemites that rose against David, empty fellowes, such as rose against Rehoboam, not Faex populi, a sort of abject and contemptible men, but Corah the Son of Levi, Aaron's Cosin-Germane, and Dathan, Abiraem, and On, the Sons of Reuben, Israels first-born; famous, eminent men, Captains of the people, men of renown. You may note that the head of this Conspiracy is a Son of Levi, Corah; It is dangerous when insurrection begins at the Sanctuary.

Secondly, 2 that Reuben joyns also; insurrection hath sharers. Corah is for the Mitre, Reuben for the Scepter: Let Moses look to [Page 169]his Throne, Aaron to his Chaire, Levi hath many things that will doe Reuben good; and Reuben therefore will be sure to pleasure Levi.

Thirdly, you have the persons against whom this Insurrection is made, Moses, and Aaron, Magistrate and Minister.

Fourthly, the Grievance; their usurping of Rule over the people, You take too much &c. and not onely Usurpation, but Intrusion too, Why lift ye up your selves?

Fiftly, you have the ground of this Grievance, the Congre­gation is holy, every one of them, and what need of Aaron? the Lord is amongst them, what needs a Governour or Moses? Here were glorious shews, and pretences: they charge Moses, and Aaron with Ambition and Intrusion, Vice rebukes Virtue, Humility challengeth Arrogance; when as their main end was to rush into their rooms, to possesse themselves of their digni­ties. Now observe, all this is not against them, but against God; the abuse and affront offered to them, he takes as a dishonour to himselfe. ver. 11. What are we? your murmurings, &c. and therefore he plagueth them in a strange and unusual manner, to be Ensamples to us, that we should fear, and not doe so wicked­ly. Their intent of a subversion of Moses, and Aaron, ends in the destruction of themselves, for the Earth openeth her mouth, and swalloweth them down quick: We should never read of this judgment, but it should make us tremble, and pray that thus we may not sin. Examples of this sin are very frequent, Jer. 18.18. Come let us devise. Amos is accused of Conspiracy against the King, Amos 7.10. It is common for the sons of Belial to lay nets and snares to entrap the Prophets of the Lord. How great a sin this is, hear what S. Paul saith, 1 Thes. 4.8. He that despi­seth, despiseth not man, but God &c. Observe the words: this Argument is a Conclusion of the former Reasons, enforcing them all (saith Zanchy on this place) as if he should say, It is not I Paul that exhort you, but Christ, and Christ is not onely man but God: he that willeth Sanctification is God, he that is an avenger of Fornication, and Covetousnesse, is God, he that calleth unto this holinesse is God: he therefore that despiseth our admonition in this case, despiseth not man but God. God the Father who created us in holinesse, God the Son who re­nued [Page 170]us unto holinesse, and God the Holy Ghost who keepeth us in true holinesse. But how doth the Apostle prove this Pro­position, He that despiseth &c? because saith he, God hath sent his holy Spirit among you. There are two Readings of these words, [...], and [...], if we translate with Marl: and Beza [God hath given us his holy Spirit] then Pauls argument is thus fra­med; he that despiseth us, despiseth not man but God, for we write not out of our own authority, but as inspird by the blessed Spirit which is God. If according to the best Copies [God hath sent his holy Spirit among you] then the Apostle thus argueth, God hath sent his Spirit to this end, that you may discern san­ctification to be his will. His Spirit is our keeper, Rom. 8. Our Comforter, John 14. Our Teacher, 1 John 2. and therefore quench not the Spirit, in endeavouring to quench the gifts of the Spirit. He that stoppeth his ears, and hardneth his heart in the Preachers Exhortation by the Lord Jesus, little regardeth the will and word of God, despiseth not man, but God. De­spise him not at your perill, you despise God himself, and you shall not go Scot-free, on your souls be it that hear me this day, whose Table-talke is furnished with jests and invectives against Ministers, and whose study is how to vex, afflict, and torment them. Themistocles was ever banished in peace, but sent for home in warre. We are passed over in the daies of pride as use­lesse creatures, but when the wrath of God falls on their naked conscience, then the Minister is thought on; when your pulse beats sickly, and you lie on your groaning beds, then are they intreated for counsell and advise.

What a madnesse is it to contemn those living whom (if God own you in mercy) you will love dying. I am sick, and like to die, is there no balm in Gilead? is there no Physitian there? tell some tydings from heaven, some comfortable things of Sion, I beseech you: you are the Ambassadours of Christ, and bring the glad tydings of peace, and is there no comfort, no peace for me? thus they, that in fair weather beat us, in foule run for shelter to us. We shall be thought to be good Ministers, untill unpleasing things drop from us, and then fare­well good conceit, as Tertullian spake merrily of the Heathen, Unlesse God please man, he shall be God no longer. But alas! [Page 171]say some, what are you, and what is your calling? why doe ye lift up your selves, the Congregation is holy, &c.

First, you are but men, it is true; yet men of God, called and deputed his Officers and Ambassadours, intrusted with high, and holy mysteries, 1 Cor. 4.1. Let a man &c.

Secondly, you are weak men, its true, subject to the like passi­ons with others: yet our word is powerful, and the proudest of you, if God intend you good, is turned by our Ministery; and if the word be not the savour of life, it is the savour of death. We have this treasure, saith the Apostle, 2 Cor. 4.7.

Thirdly, you die like men: its true, but our words live, and it is the immortal Word of God that lives, and abides for ever, 1 Pet. 1.23. Being born anew &c.

Fourthly, all you say is but talk, words are but winde. Well, if you call the preaching of Gods Word talking, for ought I know you may talk of mercy and have none; it is such talking as will tend either to thy conversion, or confusion; for, whom we loose on earth, are loosed in heaven; and whom we binde on earth, are bound in heaven. Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation. The Idolaters, and Heathens (doubtlesse) shall rise up in judgment against the men of this generation. How were Baals Priests esteemed by Jezebel, the Priests of the Grave by Ahab, the Aegyptian Priests by Pharaoh, Masse-Priests by Papists, and the Mufti by the Turks? And yet the true Preachers of the Word, that hold forth the saving doctrine of salvation, are amongst Christians as spectacles unto the world, as laughing, and gazing-stocks, 1 Cor. 4.9. I am afraid it will befall many as it did Saul, who sought Samuel when he was dead, whose counsell he did not regard, whilest he was alive. It is observed, that the contempt of the Ministery leadeth to the greatest and foulest sinnes: for it is not possible that any should honour the Message of God, and despise him that God hath chosen to bring it: and this very sinne opens a gap to all wickedness, and ushereth in monstrous impieties. Sathans king­dome (as is observed) standeth on four props especially, all which I finde in the 8^th of S. John. 1. Railing, verse 48, Say we not well that thou art a Samaritane, and hast a Devil? The Pha­risees [Page 172]in their wickedest actions the persecuting of Gods Pro­phets, thought they did God service, and in their foulest words railing against Christ the Son of God, they think they doe well, Say we not well? It is said of the Lyndians, that they worshipt Hercules the best, when they railed the fastest. So many in rail­ing, and reviling, think it an ornament, a grace, a badge of zeal, and that there is nothing amisse, Say we not well? No, no, such saying derogates from God, the honour of Christianity, and most unbecoming the Gospel of Christ: But who railed thus? No Rabshakeh, no Shimei, no sons of Belial, but such as called themselves holy, verse 33. We be Abrahams seed, and were never in bondage to any man. Oh the great delusion of the Devil to blinde men, and women, so that they think they say well when they sin foulest, in those words of Christ (who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life) you shall finde three degrees of sin, and three degrees of punishment, Mat 5.22. The degrees of sinne are angry thoughts, scornfull gestures, and op­probrious words; to the first is opposed Judgment, to the se­cond a Councel, to the third Hell fire. It is the saying of S. Hie­rome, to strip men of passion is to make them no men. Est ho­minem de homine tollere. S. Paul bids Be angry, and sinne not, Ephes. 4 26. He alloweth that which is natural, and condemneth that which is culpable, so Gerson, Ira non est peccatum quoad esse naturae, sed quoad esse moris. That our anger should not prove faulty, Christ sets down two Rules for our direction: 1. Con­cerning the matter, with a brother. 2. The manner, unadvised­ly: the word [...] is left out in many both old and new Trans­lations; but some Greek Copies (as Erasmus acknowledgeth, retain it) and the reverend Fathers recite it, Omnis qui irasci­tur fratri suo temerè, Whosoever is angry with his Brother un­advisedly or rashly, as Cain with Abel, Ahab with Naboth, Saul with David, shall be in danger, saith CHRIST, of judg­ment; he alludes, as Bullinger and Beza upon the place, to the proceedings of the Jewes in their Civil [...]ourts, by whom a small matter was heard, and decided, by the judgment of three men; that of greater importance determined in a Councel of three and twenty Judges; and the greatest of all by the sentence of [Page 173]threescore and eleven. Now Christs intent is to shew, that as a­mongst men, so before God there are different degrees of pu­nishment, according to the different degrees of sin, and maketh the malice of the heart aswell murther as that of the hand. Whosoever is angry with his Brother &c.

Secondly, he condemneth scornful gesturs, Whosoever shall say to his brother, Racha, shall be in danger of the Councel; some de­rive this word of the Greek [...], in English as much as ragged, Others from the Syrian Racha which is a terme of disgrace, Hierome from rec, signifying Idle head. S. August: and others make it an interjection or broken speech of an angry minde bewraying a malitious heart. Others think that by it is signified something betwixt close, and open railing, as a fiery counte­nance, such as was in Cain: a jeering fleering look, such as was in Ishmael, bending of the browes, shaking of the head, gnash­ing of the teeth, thrusting forth of the tongue, and the like.

Thirdly, Christ condemneth opprobrious words, railing, and reviling, Whosoever shall say, Thou fool, shall be &c. Bitter words are like the pricking of swords, Prov. 12.18. And Da­vid complains of men whose tongues are as spears, and their words as sharp arrows set on by the fire of hell, saith S. James, Jam. 3.6. and so are liable to hell fire. The railer with his ve­nemous tongue not onely poysons his neighbours name, his box of pretious ointment, but like a sharp rasor cuts his throat, this is one prop (and that a main one) of Sathans kingdome,

A second is hypocrisie; the Jewes, vile, and sinfull, yet could boast of their Father Abraham, Joh. 8.53. This conceit John the Baptist would have beaten down, Mat. 3. Think not to say, &c. The varnish of their hypocrisie did delude them, so that they grew in love with themselves, and undervalued all others. This is another great prop of Sathans kingdome.

A third is Sophistry, fraud, and cunning; Most men strive how to supplant and overthrow one another, to undermine the walls of innocency; plain dealing is dead, and (which is to be lamented) it died without issue; Once Orbis ingemuit factum se videre Arianum, The world groaned seeing it selfe made an Arian: It may now groane, Factum se videns Machiavellum, Seeing it selfe made a Machiavell: this is that false key that [Page 174]opens the doore of the wrath and vengeance of God, maketh the Church of God so thin of Saints, and the World so full of Dissemblers.

A fourth prop is Cruelty, what the Fox cannot doe the Lyon must, when railing fails, and patience is a conquerour, then Sa­than works in his instrumens by violence, John 8.59. They took up stones to cast at him. These four are not the weapons of a Christians warfare, the properties of a true disciple, parts of Gods building, but the props of Sathans kingdome.

They fearfully sinne against God that either despise the Mes­sengers of God, or his message; Preachers, or preaching; his servants, or his service: and yet a thousand offend of mean ones, of great ones, even in this particular. Oh how contemptible, vile, and base are the Ministers of God in the eyes of many! They may justly complain with the Prophet Zachary, that they are wondred at, Zach. 3.8. And with the Apostle, That they are made a spectacle unto the world, and Angels, and to men, and made as the filth and off-scouring of all things unto this day, 1 Cor. 4.9, 13. They are Christs servants in a speciall manner, his Ambassadours, Stewards, workers together with him; such as he parles with all, and makes his fellow-Commoners, as David said to Sauls men, 1 Sam. 18.23. Seemeth it unto you to be a light thing to be the Kings Son-in-law? So may I say, Seemeth it a small matter to be servants in ordinary to the King of kings? Receive them in the Lord with all gladnesse, and hold such in reputation, Phil. 2.29. We beseech you Brethren, to know them which labour, &c. 1 Thess. 5.12, 13. God will revenge their wrongs, their persecution shall light on the persecutors pates. Thou shalt smite, saith one of the Children of the Prophets unto Jehu, the house of Ahab thy Master, that I may avenge the blood of my servants the Prophets, and the blood of all the servants of the Lord of the hand of Jesabel, 2 Kings 9.7. Many great discou­ragements attend the Ministery. We may spend our lungs, preach out our hearts, before we can pierce mens hearts, or be instrumental to convert their souls. If the Lord close the heart, we cannot by all our strength open it; if people conceive not the things of God, let them not blame the Ministers dulnesse, but their own hardnesse; dig at the root and there see the [Page 175]cause, for the Lord hath set open the doors of mercy, Gospel, grace, and glory, onely mens hearts are shut up, and untill the Lord unlock them, we may aswell preach to these walls, and move the stones, as their cauterized and benumm'd consciences. Now as stubbornnesse attends their Ministery, so persecution their persons, for they are sent forth as Lambs in the midst of Wolves: not as Wolves amongst Wolves, or Shepherds a­mong Wolves, or Sheep about Wolves, but as harmlesse inno­cent Lambs [...] in the midst of hurtfull, and hungry Wolves. Now from this persecuting none are free; 1. Not Christ: of [...] it may be said by way of Anagram, [...], Tu es Ovis, Thou art the Lamb: So saith John the Baptist. Take him typically, and really, he was slain; he was oppressed, he was afflicted, he was brought as a Lamb, &c. Isa. 53.7. The fleecers fleece him, and then the Butchers kill him. 2. Not the Church, poor thing she hath many Enemies Lyons, Psal. 58. Break out the great teeth of the Lyons oh God. Wilde Boares and Beasts, Psal. 80. The Boare out of the wood, &c. Bulls, Psal. 22. Many Bulls have compassed me, strong Bulls of Basan have beset me round: thus are the sheep, Christs Church, devoured. It is observed, Caetera animalia armavit Natura, solum Agnum di­misit inermem, Other living creatures Nature hath armed, but the Lamb is sent into the world naked; giving it neither offen­sive, nor defensive weapons. The Dog hath teeth to bite, the Bear nayles to teare, the Bull his horns to dash, the Boare his tush, the Lyon his paws and jaws to devoure. To these Christ compares the Enemies of his Church. 3. Nor his Ministers, they are not free from persecution; they must approve them­selves in much patience in afflictions, 2 Cor. 6.4. This the A­postle adviseth Timothy, 2 Tim. 4.5. Watch thou in all things, suffer afflictions, this is to doe that work of an Evangelist, as a good souldier of Christ; to suffer afflictions, ready to bear bloody blows of open Enemies, and scorns of false Friends. To preach the Gospel, saith Luther, as we should, is to stirre up all the Furyes of Hell against us: It belongs to us Ex officio to re­prove, to rebuke, 2 Tim. 4.2. to pluck up, to throw down, Jer. 1. and we can expect therefore no great favour, for we encounter with Beasts in the shape of Men, with Wolves in the [Page 176]coats of Sheep, with Devils in the habit of Angels, with un­reasonable, and wicked men, and must therefore expect perse­cution, but alas poor soules! they doe not so much wrong us as themselves, they foam out their own shame, and bewray their wretched, I had almost said, reprobate malice; such as sit down in the seat of the scornfull, make a low step to damnation, God will laugh those to scorn that laugh his to scorn, and despise those that despise us, in expuentis recidit faciem, quod in Coelum expuit, That which a man spits against Heaven, shall fall back on his own face. Those indignities done to the Ministers of the Gospel shall not sleep in the dust, but stand up in judgment. Never was any truth so happily innocent, as to maintain it selfe free from calumny and abuse. S. Paul was a faithfull, and pain­full Preacher, yet was slanderously reported, Rom. 3.8. The best truths are subject to misinterpretation, and there is not any doctrine so firmly grounded, and warily delivered whereupon calumny will not fasten, and stick slanderous imputations. Nei­ther Iohns mourning, nor Christs piping can passe the pikes, but the one hath a Devil, and the other is a Drunkard, and a Wine­bibber; Iohn the Baptist came neither eating, nor drinking, and yet the people said he had a Devil, and Christ came both eating and drinking, &c. The Servant is not greater than his Master, neither an Ambassadour greater than he that sent him; if they have called the Master of the house Beelzebub, how much more them of the houshold? Mat. 10.25. If Christs doctrine did not? think we the doctrine of his Ministers, and Servants can escape the stroak of mens tongues? Christ came to fulfill the Law, and yet he was accused to be a destroyer of the Law; he decides the question for Caesar, Give unto Cae­sar &c. and yet they charge him as if he spake against Caesar, Ioh. 19.12. The book of the Acts doth witnesse how the A­postles were slandered as Seducers, Sectaries, vain-Bablers, He­reticks, Broachers of new, false, and pestilent Doctrines. Nor did the Devil here leave off, for if we read the Apologies of Athenagoras, Tertullian, and others, it will amaze us to see what blasphemous seditions, horrible and odious impieties were fathered upon the antient Christian Doctors; those perillous times instant in the daies of S. Paul, are become extant in our [Page 177]Age, 1 Tim. 4.1. Some turn to the doctrine of Devils, Others start aside to Schisme, few love Religion in sincerity, and the high, and honourable calling of the Ministery is vile, base, and contemptible. Now what are the Reasons or grounds of this contempt, and despising of the Ministers of the Gospel? 1. They discover the filthinesse, and unmask the hypocrisie of the sons of men, and so raise all the furies of hell against them: It is observed the worst men of a Parish regard a good Pastor and his Doctrine the least, for they are like Legs and Arms out of joynt, and so cannot endure the touch of the Chirurgeons hand, whose chiefest care is to work their cure: they are to reprove and rebuke, 2 Tim. 4.2. to root up, and throw down, Ier. 1.10. Men will raile, and rage, prosecute, and persecute those that would pull down and overthrow their pleasant, delightfull, be­loved, and profitable sinnes. The reason of this contempt pro­ceeds from that cursed nature of man, who is an enemy against all good, and Ishmael-like persecutes the truth, and Prea­chers of it. Come let us imagine some devises, &c. Jer. 18. verse 18. It is desperate wickednesse to contend with those that justly re­prove you, to expostulate with them, cast reproaches in their teeth, and lay to their charge, what you your selves are most guilty of. Thus dealt Corah and his Complices, with Moses and Aaron, Numb. 16 Ahab with Elias, 1 Kings 18. The Israelites with Ieremiah, Ier. 18. Amaziah with Amos, Am. 7. And the Scribes and Pharisees with our Saviour, Mat. 12.24. What a preposterous thing is it, that the Hand or Foot should guide the Eye? The Childe rebuke the Father, the Patient di­rect the Physician, the Scholler check his School-Master, and the Sheep quarrell with the Shepherd? no lesse preposterous is it for a people to instruct their Instructor, and lesson those that should lesson them. This contempt proceeds from a cursed heart, and is a signe of desperate wickedness.

Thirdly, to bring all to a triplicity. This contempt of the Ministers of the Gospel may be imputed,

First, to Sathan, [...], that calumniator, who out of con­tempt to the preaching would bring a loathing of truth; he is the Father of Lyes, the Prince of Darkness, and therefore hates Truth and Light, the Message and the Messengers.

Secondly, it may be imputed to man, partly to the Under­standing when the judgment it self is weak, or weakned through prejudice: Or else to the Will, men of corrupt mindes; or to the affections overcome by carnall, and seeming shews: Or to malitious wickednesse, and this is very dangerous, God will hardly forgive those that sin of malitious wickednesse.

Thirdly, it may be imputed to God, not causing, but permit­ting, and suffering,

First, out of justice, as a fearfull Judgment upon wicked ones, and to render them lyable to the greatest and sorest punish­ments.

Secondly, out of triall of faithfull, painfull Teachers; not to be dismaid though briars and thorns be against them, but to evidence their constancy and sincerity, and how they live above all the scorn, and contempt of men, willing to suffer not the losse of reputation, but a thousand deaths. I should now come to severall Uses; but I will summe them up in two.

The first is by way of encouragement to such as are persecu­ted, it is their Masters, and the Churches Lot, a Condition from which they cannot plead exemption: If all that live godly must suffer persecution, 2 Tim. 3.12. in vain doe the Preachers of Righteousnesse think to escape, and not drink of Christs cup. God hath made us a gazing-stock to men and Angels. Athana­sius was nick-named Sathanasius, Cyprian called Caprian, Paul accounted mad, and Christ himselfe reputed a Conjurer. We must not fear, if Bryars and Thorns be against us, Ezek. 2.6. but encourage our selves in the Lord 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 [Page 179]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.