Sixtly the long Omission is a barre to those helps that doe assure us of the promises and strengthen our faith First by this the Lord represents his promises as it were painted in a Table and setteth them forth as in a lively picture before our eyes that we may not onely hear but see handle touch and tast and digest them It is observed that this Sacrament doth more seal the promises than the Word doth not for the substance and matter it self but for the manner of working making us after a sort to handle Christ with our hands and see him with our eyes Though the Word and Sacraments agree as instruments by which the holy Ghost useth to make us one with Christ and partakers of salvation the working and forcible power of both depending on God alone and flowing from him as from a fountain and yet they differ in that the Word is offered to all none excluded and debarred from the hearing of it 1 Cor. 14. yet not all to be admitted to this Again the Word begins and begets faith but this is of another nature We must bring Faith with us the Word affects the eare but this offers Christ to the eyes and we see him crucified before us Secondly this Sacrament strengthens faith it is an effectual means to that very purpose and it is found by experience that Christians in their spiritual languishings gather strength from this heavenly Manna being a speciall support and prop to faith The Lords Supper is defined by Doctor Ames to be the Sacrament of the nourishing and growth of the faithfull in Christ Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment The Lords Supper is to be considered under a fourfold notion 1. As it is a spiritual medicine to cure the remainders of our corruptions 2. As it is a spiritual food to strengthen our weak graces 3. As it is a spiritual cordial to comfort our distressed consciences 4. As it is a strong obsignation and forcible engagement to all acts of thankfulnesse and obedience in Jesus Christ I leave it to any experienced Christian to judge whether their faith hath not been greatly strengthned in the frequent receiving of this blessed Sacrament and in the long forbearance have found much weaknesse of faith Seventhly the long Omission of the Lords Supper is not warrantable Jemes because it is a special part of Gods positive and instituted worship It is more properly and immediately the worship of God than the exercise of discipline Discipline is necessary to the well-being of a Church Rutherf Whitaker de Eccl. contro 2. Quaest 5. c. 17. but this Sacrament in some degrees necessary to the essence and beeing of a Church the administration of the Sacraments are in some sort the essentiall mark of the Church but so is not discipline Some think the Sacraments are but only civil and ceremonial and to be received in obedience to Magistrates but are of no effect to perfect one But it is not so for they doe greatly sin who either doe not use the Sacraments at all or administer them when and to whom they list It is a duty that lies upon all Believers to the end of the world 1 Cor. 11.24 25 26. Want of Chu government no warrant c. p 3. Jeans pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty Mr. Jeanes well observeth from the aforesaid Text quoting severall Learned Authours as Tilemanus Hishusius Fredericus Baldwinus Peter Martyr Calvin Musculus Aretius Hipperius Tossanus Paraeuâ— Piscator and others and he addeth from Master Pemble that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as you doe it therefore doe it often as a duty incumbent on Christians for this we have the example of the last and purest times The Apostles delivered it and the people received it every Lords day Acts 2.41 42. 20.7 This was the custome of the Church many years after the Apostles times as we read in Ecclesiastical story in some places every day as Augustine * August in Iob. irâ—ct 26. Chrysost in Eph. 1. Hom. 26. every Lords day as Chrysostome in all places So Just Martyr and Tertull. often in the year as the same Augustine †Aug. ad Ian. Epist 1.9 Untill the negligence of the Pastours and coldnesse of the people brought in the seldome-use of it It cannot be denied but it proceeded from the shop and invention of the Devil whosoever were the instruments to bring in this corrupt custome of once communicating in the year By this word as often is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper I will not dispute the Churches liberty concerning prudent fit Ieanes pag. 4. and convenient seasons for the administration of the Lords Supper so that she keep within the latitude of frequency it is not left free unto Christians and committed to our discretions to receive or not receive Such a conclusion is bad from this word as often this were no lawfull liberty but unlawfull licentiousnesse We ought to make some conscience of this duty being a Commandment of Christ as we doe of other Commandments prescribed Thou shalt not steal few but make some conscience thereof because Gods Commandment so here is a Commandment from our Father and Master whom we should obey as Sons and Servants God is dishonoured by a carelesse abstaining as well as by an unreverent receiving Now it cannot be otherwise imagined but the long Omission is a neglect of our duty and of that principall part of Gods positive and instituted worship It is the safest for Christians to conform to the Apostolical and primitive times and that then it was used every Lords day is apparent Divine Right of Church-government pag. 20. Jean 21. And whatsoever actions say the London Divines were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment are obligatory to all and a Rule to after-generations and how the omission for 7 8 9 10 years stands with Apostolical practise I leave to any to judge and what if it binde not to the same time yet it holds out a frequency of administration I wish all Ministers would observe this Apostolicall practise for we cannot have better patterns for imitation than the Primitive Church Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity and as a Guide leadeth us the way The Lords Supper is the work or speciall businesse of the Lords day and the day is the special time for such a businesse Shep. of the Sabbath It was ordained by the Canons of many Churches that every one should communicate at least three times in the year but now if a survey were taken it
Turks Jews and Hereticks and such as professe not the Gospel of Christ Fiftly all prophane ungodly and malicious wretches all Drunkards Adulterers Blasphemers Contemners of God c. if these should be admitted after they are legally tried and found out to be such and by authority adjudged the Church of God would be a synagogue of Sathan the fellowship of Saints a stye of swine a stable of beasts a cage of unclean birds But the question is not whether such should be debarred but who hath the power of debarring from the Sacrament for seeing the censure of the Church it doth not belong to private persons it is not in their power to draw out of the censures of the Church against notorious offenders but in the Governours of it But here it may be demanded whether the Minister in the want of government may not suspend his own act Dem. and hold his hands from giving the Sacrament to one that he knows to be prophane It is thought by most he may not for the Reasons afore alledged it is an act that belongs to the Church-Officers and would introduce a world of tyranny and few could assure themselves the benefit of Receiving if the Minister had this unlimited power Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one whom of his own knowledge he knows may be drunk and the like and this is not a censure but Gradus ad censuram The Idolaters by the light of Nature would not suffer all to approach their Sacrifices but cried out That prophane men must be packing such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water but must endeavour to keep them back by powerfull arguments of the danger of unworthy receiving which for all that if they dare go on and there be no government in the Church then to keep back his hand from reaching that to him which he knows will aggravate their judgments Every Pastor is to have a Pastoral care of any of his flock and he hath a power of order and jurisdiction as a Watchman though not of Church-jurisdiction which belongeth to Church-Officers This is done by the Law of Charity and not Ex officio by authority Every man by Divine Law is his Brothers keeper and must not suffer sin to lie on him which is no more than Sublevatio miseriae peccantis the succouring of the misery of a sinner or act of prudence mercy and compassion Esse benevolentiam potius quà m severitatem Rather clemency than severity charitatem potius esse quà m potestatem Rather an act of charity than power he doth but the part of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erre or to call him from erring But this I leave to the censure of my brethren for to be determined by me is saucy presumption From a promiscuous receiving by wicked and ungodly Object 4 there is a great deal of scandal or offence given That which is perfectly good cannot be the occasion of evil Answ 1 as the Sacrament of the Lords Supper Indeed that which simply and of it self causeth evil is evil it self Secondly know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a setled Government Thirdly none but the Officers of the Church have power of Church-censure Fourthly that in the want of Government a Minister ought to use all means possible for the removing of scandall and preventing the great abuse of the Lords Supper and after such means and endeavours he is not to omit it because of scandall and that for these Reasons First Scandall or offence will ensue the very best actions Christ is foolishnesse to the Gentiles a stumbling block to the Jewes an offence to both The Word is the savour of life and death so is the Sacrament a poyson to the unworthy Receiver a cordiall to the Believer Secondly there is not any ordinance of God at which some will not be offended Therefore to lay aside Gods Ordinances because scandall will follow is a strange conclusion for offences will be in the Church till the comming of Christ Thirdly Scandals are accepta or data taken or given the offence or scandal following the Lords Supper is onely taken not given for a Minister dispenseth a necessary Ordinance of Christ performs a commanded duty which cannot be omitted without sin therefore the administration of the Lords Supper cannot be said to cause scandal For scandal given is some way or other morally irregular either because evil in it self or because it hath appearance of evil and is inductive to sin either from the intent of the agent or nature of the action in it selfe But so is not the administration of the Lords Supper it is neither evil in it self nor hath the appearance of evil being an Ordinance of Christ It is Bonum per se and the omission of it is onely bonum per accidens in the case of scandal Now that which is good per accidens cannot shut out that which is good per se it is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni The former is Malum simpliciter the other is but Malum per accidens But here it may be objected Object that we cannot partake of the Table of the Lord and of the Table of Devils therefore we must not have fellowship with the ungodly This hath been answered before Answer I shall onely give you what Master Rutherford saith The Table of Idols is that Table of Devils and false worship kindly in respect of the Object that we must separate from but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident in respect the person being out of Christ eateth damnation to himself but it is not per se and kindly the Table of Devils to others and therefore I must not separate from it The Supper was to Judas the Devils Table because Sathan entred in him with a sop to cause him to betray the Lord and Christ told before one of them twelve had a Devil and so to one of the twelve the Supper was the Devils Table yet could not the Disciples separate therefrom I desire to know First whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians and cause of grief as the administration of it can possibly be a scandal Secondly whether that good that cometh by it is not greater than the offence that is taken by any Thirdly whether any duty expresly commanded ought to be forborn for scandal-sake Fourthly whether the benefit that commeth by it be not farre greater than any evil that can follow on the administration of it The Minister in giving it to the wicked and ungodly gives them
and speak proudly and presumptuously against the Messengers of God This is a common disease and plague of this Nation that in every Town and City the people are as they that rebuke the Priests That impudent and insolent claim is made ordinary in these daies With our tongues we will prevail for our lips are our own no calling or degree is free from such I shall conclude at this time That the disgraces of Gods Prophets be they in word or in deed are alwaies rewarded with Gods judgments The boyes of Bethel that scoffed at Elisha were rent in pieces with Bears 2 Kings 2. The mockers of his Messengers doe hale down on their own heads the wrath even the remedilesse wrath of the Lord 2 Chro. 36.16 The disgraces done to them the Lord accounts as done to himself Numb 16.8 What are we your murmurings are not against us but against the Lord. David accounted the abuse offered to his Messengers as a dishonour to himself 2 Sam. 10.5 And our Saviour saith He that desp seth you despiseth me c. Luke 10.16 They ought to be had in honour and estimation because of their message They bring the glad tydings of salvation and how beautifull are their feet c I speak this to the shame of such that have no more reckoning of their Ministers than the Aegyptians of their Sheepherds Gen. 46.34 Every Sheep-keeper was an abomination to the Aegyptians These like the Devil will smite Job's servants when he cannot smite Job himself The Jewes will scoffingly say Is not this the Carpenter's Son Many will make use of any thing that may disgrace them but not consider them in the worthinesse of their calling in the weight of their message or in any thing that may adde to their commendation I leave such as the mothes of a mans name and fame the Cankerworms of the Church the disturbers of peace and enemies of God and goodnesse who durst they would aswell shoot out their black tongues against God as against his servants CHAP. IV. 1 Cor. 4.1 Contains the Respect Ministers ought to be of amongst Christians which consists 1. in carefull attention and diligent hearkening to their doctrine 2. In the Reverend estimation of their persons 3. In their provision and maintenance 4. In standing by them and with them helping and encouraging them LEt a man so account of us as the Ministers of Christ and Stewards of c. The primitive Christians did cleave unto the Apostles and were greatly affected to them Gal. 4.14 Ye received me saith S. Paul as an Apostle of God even as Christ Jesus This is a duty the Scripture enjoyns as there is a duty from a Wife to Husband from Servant to Master from Subject to Superiour so from a People to their Minister 1 Thes 5.12 so 1 Tim. 5.17 The Elders that rule well are worthy of double honour c. Many in all their life-time never make any reckoning of them till pain grief and sicknesse enforce them and then they must be sent for and entreated for counsel and advice direction and prayer and whom they never loved living they seem to have respect to dying thus the Athenians dealt with Themistocles they used him as he saith of himself like a tree in fair weather little regarded but in a storm fled to for shelter God did give honour to the builders of his material Tabernacle in calling them by name Exod 35.30 Barker and they doe dishonour the builders of his spiritual Temple in calling them out of their name You know that in respect of themselves they have a Commission from God and being commissionated they are not to be slighted though the person be mean of himself his Commission gives him worth And again in respect of themselves they are to be respected for were it not for the Ministery you would be debarred of the glad tydings of salvation be never shipt with Christ in Baptisme sayle with him in the pinnace of the Church nor anchor at the haven of happinesse When the Lord would brand the Israelites with a mark of the greatest reproach as I said before he saith Thy people are as they that rebuke the Priest Hos 4.4 They were grown so insolent and impudent in their sins that they durst defend them against their Reprovers and speak proudly and presumptuously against the Messengers of God and therefore the Lord sets down the greatnesse of their sin The people are as they that rebuke the Priest Now this reverence and esteem due to the Ministers of the Gospel consists in four things Reverence to the Minist consists in four things 1. In carefull attention and diligent hearkening to their doctrine with Ruth gleaning the ears of corn which the Labourers in Gods harvest let fall watching daily at Wisdomes gate and waiting at the posts of her door Prov. 8.34 accounting every precept promise every piece and parcel of Gods Word sweet and delightfull digesting the bitter pills of reproof and thunderings of the Law aswell as the cordials and calm voice of the Gospel Whatsoever precept they command and enjoyn obedience to whatsoever vice they reprove and would have forsaken whatsoever duty they exhort to and would have followed in all obey them and submit your selves for they watch for your souls Heb. 13.17 God Almighty sendeth Labourers into his vineyard some plough up the fallow ground and sow wheat in the Lords field some binde up the broken-hearted powre oyle into their wounds some pipe the harmonious musick of the Gospel and others mourn by the terrours of the Law yet none of these means can allure many to hearken and attend to the things of God You are to hear our voice not as the word of man but as indeed the Word of God 1 Thes 2.13 Christ said of the Pharisees Mat. 23.3 Quae dicunt facite doe as they say but not as they doe Dicunt enim quae Dei sunt faciunt quae sua sunt saith Saint Augustine they doe their own works but speak the Lords Word and therefore so long as the Preachers deliver the wholsome words of the Lord Jesus you must entertain them and their message as the Angels of God He that commeth into the publick place to entrap the Minister and carp at his word commeth to affront and abuse the King of Kings and Lord of Lords whose Servants they are and whose message they bear He that is of God saith Christ heareth Gods word Joh. 8.47 and you hear them not because ye are not of God you see the cause why they hear not because they are not of God As men and women they were of God his off-spring but as malitious and envious so of the Devil A like expression S. John hath 1 Joh. 4.6 He that knoweth God heareth us he that is not of God heareth not us By this Rule saith Hemyngius examine thy self whether thou be Gods childe or the Devils servant he that with a good will and honest heart heareth Gods Word hath
ch of the Sac. in general The unbelievers and unrepentant come indeed into the Assembly of the faithfull to hear the Word of God read preached and expounded and as they come without faith so depart without fruit yet their company defileth not the saving hearer so it is in the Sacraments Again as the faith of the worthy Receiver cannot sanctifie the offensive Liver so the infidelity and iniquity of another shall not barre the faithfull soule from fruitfull receiving according to that saying The righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon himself Ezek. 18.20 The believer is not to omit a necessary duty because of the presence of the ungodly though the miscellane rabble of the prophane be admitted amongst us shall the leudnesse of those take away Gods Ordinance God forbid What if some did not believe shall their unbelief make the faith of God without effect Rom. 3.3 So if some receive the Lords Supper unworthily shall their unworthy receiving make the Lords command without effect In all companies there will be intruders Sathan amongst the Angels Saul amongst the Prophets Judas amongst the Apostles Nicholas amongst the Deacons Demas among Professors Yea though Thyatira retain a Jezabel the good are commanded to hold their own Rev. 2.24 Did not S. Paul command communion with the Church of Corinth 1 Cor. 5. wherein there were carnall men deniers of the Resurrection and such as went to Law with their brethren and that before Infidels Some say the place 1 Cor. 5.11 is to be understood of eating at the Communion-Table or if it be of familiar eating and drinking of civil conversing Then much more are we not to communicate with them at the Table of the Lord but not to eat in that place is not to keep intire fellowship with him Ruth Reasons for Separarion discussed as the phrase noteth Psal 4.9 John 13.18 Psal 55.13 so doth Chrysostome Theophylact and Oecumenius expound this place Bullinger Contubernium interiorem convictum prohibet So Calvin Peter Martyr Beza Piscator Paraeus Idem So Erasmus and Aquinas Haymo Gagneius It is no inconvenience to professe that we are all one visible body in the Lords Supper Reasons for Separation discussed 1 Cor. 10.17 though we be not one invisible true and mysticall and redeemed body of Christ as it is said 1 Cor. 10.2 That all were baptized unto Moses in the cloud and in the sea verse 3. And that all did eat the same spirituall meat verse 4. and that all did drink the same spirituall drink the rock Christ yet did they not sin in this and partake with the wicked in their evils to wit in their wicked prayers and sacrifices because it is said verse 3. God was not pleased with many of them in the wildernesse because verse 6. they lusted after evil things and many of them were Idolaters Epicures Fornicators Tempters of Christ and Murmurers and there fell of them in one day Twenty three thousand verses 7 8 9 10 11. And upon the same ground S. Paul saith in the same place verses 16 17. That we speaking of the Corinthians are all one bread and one body and yet verse the 21. many of these were partakers of the Table and cup of the Devils and in the next Chapter Many came drunk to the Lords Table many did eat and drink their own damnation and were stricken therefore of God with sicknesse and death verses 18 19 20 29 30. c. and yet verse 33. S. Paul chargeth them to come together to the Lords Supper so farre is he from a shadow of separation That separation the Apostle speaks of is morall not personall and locall its true we must not partake with the wicked in their evils that is in their unlawfull and Idol-worship or superstitious and Will-worship but what makes this for separation from ungodly men that come to a Gospel Ordinance expresly commanded which is enjoyned to the wicked and Hypocrites no lesse than to the godly and we are to countenance their communicating as we doe their hearing of the word and to joyn with them both in our reall and personall presence and to say Amen with them as the Disciples gave their personall Amen and their countenance and presence to a holy action at the last Supper with one of their number whom they knew to have a Devil and to be a Traytour and dipped their hand in the dish with this man after Christ had warned them that there was such an one but this is but to say Amen to the externall worship which is lawfull according to the substance of the act Christ told his Disciples that they were unclean and that one had a Devil though they knew not the man yet they knew there was an unclean beast in their society yet who dare condemn Christ and his Disciples for communicating with Judas Say he was not convicted of scandall that makes it not no scandall but aggravates the offence being greater after than before conviction for magis minus non variant speciem More or lesse of sin doth not vary the nature of sin S. Paul knew some of the Corinthians were carnall Ruth Reasons for Separation discussed denied the Resurrection and some came drunk to the Lords Supper So that there must needs be a pollution of the Lords Table yet S. Paul willeth them to examine themselves and come together to the Lords Supper and yet in communicating there was no participating of the evils of those men I confesse it is matter of sorrow to see such come and all lawfull means should be used by the Minister in the want of a setled government of information instruction denunciation of judgment and the like all which if it work not to the end intended yet the Minister freeth himself from the guilt and the unworthy Receiver hales judgment on his own head I cannot conceive how the society or company of the wicked can debarre the use of a necessary Ordinance of the Gospel For the last clause in the Objection to be forborn for a certain time and season I desire to know what is meant by a certain time and the latitude of it how long it shall last and when it shall end if by a certain time you mean many years as 5 6 7 8 9 10. for so long it hath been forborn in many places of the Land I am utterly against such a time or forbearance for First there is a command for the frequent administration of it so that if it be seldome dispensed the Ordinance is transgressed Secondly it is necessary Necessitate praecepti ordinarii medii as an expresse duty and ordinary means of salvation Thirdly the danger of the neglect is great we read that the neglect of Circumcision was very dangerous Gen. 17.14 And the Lord would have killed Moses because his Son was not circumcised though it was a sign that seem'd base contemptible yet because Gods
poyson Object 5 their own damnation The Minister dispenseth not poyson Answ but a necessary Ordinance if it become poyson it is because of the ignorance sinfull corruption and evil disposition of the Receiver The Minister doth but his duty and therefore having used all lawfull means of informing instructing menacing and the like cannot be guilty of giving poyson Secondly here is not Occasio data sed accepta Not an occasion sinfully given but sinfully taken and the Minister standeth free from the guilt hereof Thirdly a Minister doth but what his calling obligeth him to and if the event be not good the parties contract guilt and pull down vengeance on themselves The power of a Minister to administer the Lords Supper is called by Divines Potestas ordinis or potestas muneris specialis it is a Church-power more special and is distinguished from the power of jurisdiction which is more general and common a Minister ought to exercise and employ for the edification of the Church all the power and authority that he may lawfully exercise I hold the Church saith S. Augustine full of wheat and chaffe I better whom I can whom I cannot I suffer Fugio paleam ne hoc sim non aream ne nihil sim I avoid the chaffe lest I become chaffe I keep the floore lest I become nothing Presbytery the government of the Church is wanting Object 6 that should put in practise severity against all ungodly persons First the want of Discipline is to be lamented Answ 1 It was the saying of Bishop Jewell All Ministers have idem Ministerium sed diversam potestatem I deny not the necessity of Jurisdiction both Corrective and Coactive the one restraining where there is too much forwardnesse the other inforcing where there is slacknesse Secondly all scandalous persons convicted to be such the Church ought to cast out but we are not to cast our selves out of the Church and debarre our selves from the Ordinances of Christ Jesus Thirdly if Presbytery never be setled as is neither improbable nor impossible shall this necessary Ordinance be never dispensed God forbid Fourthly the Sacrament of the Lords Supper hath been truly administred without Presbytery otherwise we shall shew our selves the most uncharitable people that ever breathed to condemn the preceding Church for many generations and throw dirt in their faces that suffered Martyrdome for maintaining the truth and purity of this Ordinance I shall onely instance the administration of the Lords Supper by our Saviour which was most exact and perfect in the point of Essentials and a pattern for the Church for after-times it wanted nothing Essentially belonging to the true dispensation of it insomuch that Saint Paul sticks close unto that pattern and telleth the Corinthians What I have received c. 1 Cor. 11. Now at that time I think none will affirm that the Church was presbyterated and that there were Lay Elders amongst the Apostles or that it appeareth out of Acts 2.42 20.7 1 Cor. 11.24 That those that received the Lords Supper were all examined by an Eldership Ieanes otherwise no admittance the Lords Supper hath no essential dependance on an Eldership as that it cannot be without it It is no such necessary antecedent as that the Lords Supper is to be omitted or forborn for the want of it for if Presbytery never be established shall the Lords Supper never be administred God forbid The exercise of Discipline as I said before is not necessary for the essence of a visible Church but onely necessary to the welbeing of a Church But now all doe say That the Sacraments are though not absolutely yet in some degrees necessary to the essence beeing of a Church So then if you compare together these two duties Exclusion of scandalous and ignorant persons from the Lords Supper and the Celebration of the Lords Supper the Obligation unto the Administration of the Lords Supper is of the two the greater and more weighty For the Lords Supper is more the worship of God lesse separable from and more necessary to the Church than exclusion of scandalous and grosly ignorant persons from the Lords Supper Therefore it is altogether improbable that this latter viz exclusion c. should be an Antecedent absolutely necessary unto the former viz the celebration of the Lords Supper That the Passeover and Circumcision were omitted to the Children of Israel in the wildernesse is most true yet that makes nothing to this purpose For after the first celebration of the Passeover all future celebrations were by expresse and plain command to be in the Land of Canaan Exod. 13.4 5. Deut. 16. from the 1st to the 8th therefore this Argument concludeth nothing CHAP. XI Contains the end of the Ministeriall Office which is threefold set down by the Apostle Ephes 4.12 perfecting of the Saints work of the Ministery and edifying c. OF the first Perfecting of the Saints where let us consider what is meant by Saints and what by Perfection Saint the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cometh from a privitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra denoting that holy men should be unearthly holinesse is in opposition to earthliness Oh how few are the number of Saints in these dayes that grovel altogether on the Earth GOD is in their Mouth the World in their Hearts like the foolish Comedian they cry O Coelum and point the finger downward Oh how is this pretious name abused and by many assumed as the Devil Samuels mantle to deceive driving on their own ends and interests and rising to honour and preferment by the staires of pretended Saintship As Religion is the best thing so the Corruption of it the worst Corruptio optimi est pessima and the greatest villany and michief hath marched under the flagge of Religion Either intended by the seduced or pretended by Hypocrites their own hypocrisie deludes them so that they grow amorous of their seeming virtues if they can appear good there is little care taken how to be good as if all Religion consisted in appearance whereas it should be from God the coal of our zeal should be fetcht from heaven for God and the furtherance of his glory not our own ends and interests 1 Cor. 10.31 according to God both for the quality of the matter and quantity of the intention of affection according to that of the Apostle Gal. 4.18 It is good alwaies there is the quality of the matter to be zealous in a good thing there is the quantity of the intention of the affection But to come to the word Saints it admits of a double signification either by External profession or Internal regeneration The first is known to us the other to God for the foundation of God standeth sure and the Lord onely knows who are his the one are his in the judgment of charity the other in the judgment of infallibility People outwardly professing Religion and manifesting to the world lives conformable may be called
their arms to strip them 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 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 a rock and assoon as it was sprung up it withered away And so Luke 8. beginning at the 4th verse this Christ uttereth for their edification but observe the latter part of the 8th 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 that we hearken unto nothing but that which is good unto wisdome Secondly 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 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 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 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
the discharge of my duty knowing That Inutilis mortuus aequiparantur in lege An unprofitable and a dead man the law holds both alike Gratitude I finde hath made it a custome wih us even antiently practised by sundry Heathens that where Greatnesse and Goodnesse have nourished the life and sap of Learning there by a due retaliation Learning should honour and etrnize your Memories to all future Ages You have opened to me the Fountain of your good opinion which gives encouragement to Dedicate these my Labours to your Worship Here you are onely Patron though by your naturall gifts and observations you might be the Authour of a better piece I doubt not of acceptance because I have received so many testimonies of respect and have no other means to expresse my gratefull remembrance of your favours than to Dedicate this Poor PAPER to the Memory of your lasting Name In magnis voluisse sat est In matters of importance the will is to be acceppted Praying the Lord to bless your Worship Noble Lady and sweet Children with all increase of heavenly joyes and earthly happinesse I remain From my study at Lichfield June 12. 1655. Your Worships in all Love Service and Thankfulnesse VVILL LANGLEY To the Candid and Ingenious Reader AS worldly policy finds out means to procure and continue honour and preferment so Christian policy to preserve a good conscience to stand to for the Lord and his word and take Moses John and Elias parts before Machiavell and all his wicked crow The wisdome of God onely wise hath spoken it That such as wear soft Rayment are in Kings Courts It is an antient Apophthegm Exeat Aulâ qui vult esse pius but never more verified than now adaies There are two things God bearing witnesse with my conscience that I grieve unspeakably for First to see that there is no Religion amongst men for the most part but what is tainted with a spice of Faction Secondly that the faithfull Ministers of the Gospel are so much slighted and persecuted and looked upon as a sort of abject and contemptible men The consideration of which drew from me this second part which treats 1. Of the continuance of the Ministery till the end of the World 2. What is required to the constituting of Gospel-Ministers 3. The excellency and dignity of their calling 4. What respect they ought to be of amongst Christians 5. That the contempt of them is a great and grievous sinne As in my first Part amongst other things I have not been slack to resist all violent Intruders for sacred Functions ordained by God must not be profaned by violent Usurpations so I thought it my duty to put a further hand God knows my willingness though ability be small to the keeping up of the fabrick of this holy Function the holy Order and Ordinance of CHRIST by which the seduced come to be regained out of the hands of deceitfull workmen the Ignorant instructed the Poor comforted and the Good confirmed It is the duty of painfull Shepherds not onely to feed the Sheep but finde out the footsteps of the Wolfe and as the Apostle exhorts to take heed to themselves and all the flock whereof the Holy Ghost hath made them overseers Acts 20.28 Shall the enemies of God and his people seek the subversion of the Church under colour of the conversion of the Land and shall not we who are in Gods stead resist with heart and hand these monsters in nature yes doubtlesse We know who said Lata porta but adversarii multi 1 Cor. 16.9 an effectuall door is opened but there are many adversaries and concerning this way we know that it is every where spoke against God grant our silence be not a sin Veritatem celare est Aurum sepelire to conceal truth is to bury gold Aug Conf lib. 12. When Luther began the great work of Reformation Albertus Crancius a Bishop a man friend enough to Luther but hopelesse of successe in that businsse said these words unto him Frater frater abi in cellam tuam ibi dic Miserere mei Deus Brother brother go into thy Cell and doe no more but sigh and say Lord have mercy on me Many now adaies in this our Age are too fearfull and cowardly such is the distractednesse of the time that men labour to be Neuters and study more to be indifferently disposed to either side than to be religious at all such a time doth Erasmus mention in praefat in tom 2. Hieron Quando ingeniosa res fuit esse Christianum where it was a point of policy and will to be a Christian Though God will maugre the malice of all opposition maintain order in his Church and keep fast the starres in his right hand Revel 1.16 that none can pluck them thence yet we are not situ otio torpescere but to build the wall and hold the spirituall sword in our hands as long as breath lasts Let us follow the old waies for I am of S. Chrysostomes minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New waies are no waies As I cannot free my self from errour it being the priviledge of mortality so not from censures incident to corrupt nature for I finde there is not any truth so firmly grounded and warily delivered upon which calumny will not stâ—ck and fasten slanderous imputations never was any Messenger of Gods truth so happily innocent as to maintain himselfe free from the scourge of tongues What is here willingly offered will I hope by most be as courteously entertained it is not possible it should finde welcome by all nor look I for it The Jewes have a Proverb comede dectylos projice forà s duritiem Eat the date and cast away the stone take that which is good and for pardonable errours passe them by If Gods glory be any whit advanced and the Reader benefited I have my desire remembring that old rule Modus orationis auditor est either speak profitably or say nothing May the great God purge his floor maintain Religion in purity restore Joy to a distressed Land make our Nazarites whiter than snow our Ministers purer than the Saphires build up the Waste places and settle Truth and Peace upon a Lasting foundation is the Prayer of From my study at Lichfield July 12. 1655. The meanest and unworthiest Servant of Christ W. LANGLEY To M. and his Mates IT is storied of Publius Clodius lest Cicero should unjustly tax him of sacriledge that he stept in and first told the Senate That Cicero had prophan'd all Religion in his house Thus he that hath the most corrupt Lungs soonest complains of the unsavoury breath of others I invite not such nor you Mr. M. and your company to my banquet for I know you are apter to fashion strange Interpretations of what was never meant than like civil guests to cut fairly and respctively you stick not to say any thing that is false and misapply any thing that is true Nacrissus-like you are enamoured of your