this I come to the third thing in which the Ministerial office chiefly consists and that is the Administration of the Sacraments viz Baptism and the Lords Supper The Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeed did not only preach but also Baptize Act. 2.38 41 8.12 13. for which there is a command Mat. 28.19 and so administer the Supper of the Lord Last Confess of Helv. of the Minist of the Church form Confes Doctr. of the Church of England Confes Bohem. cap. 9 French Confes Art 25. Acts 20.7 1 Cor. 10.16 for which there is likewise a command 1 Cor. 11.23 that in these things the duty of Pastors consists is apparent by the Confession of the Reformed Churches The offices of the Ministers are divers yet notwithstanding most men doe restrain them to two in which all the rest are comprehended to the teaching of the Gospel of Christ and lawful administration of the Sacraments CHAP. III. That the Sacraments ought to be administred onely by a lawfull Minister one ordained and set apart to the work of the Ministery IT is the consent and harmony of the Reformed Churches That none may administer the Sacraments in the Congregation before he be lawfully called It is not amisse to set down the Confession of the Churches as farre as concerns our present purpose first that of Helvetia No man ought to usurp the honour of the Ecclesiastical Ministery La◠Confes◠of the Minist of the Church cap 18. that is to say greedily to pluck it to him by bribes or any evil shifts or of his own accord But let the Ministers of the Church be called and chosen by a lawful and Ecclesiastical election and vocation that is to say Let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult Ibidem seditions or contention And to the end that he might more fully declare their Ministery he addeth further That the Ministers of the Church are Stewards and Dispensers of the Mysteries of God Now the Mysteries of God Paul in many places and especially in the 3d to the Ephesians doth call the Gospel of Christ And the Sacraments of Christ are also called Mysteries of the antient Writers Therefore for this purpose are the Ministers called namely to preach the Gospel of Christ unto the faithful and to administer the Sacraments For this function is to be given to none Art 17. whom the Ministers and they to whom this charge is committed by the Church doe not finde and judge to be skilful in the Law of God Form Confes of Helv. of the Minist of the word to be of blamelesse life and to bear a singular affection to the name of Christ which seeing it is the true Election of God is rightly allowed by the consent of the Church and by the laying on of the hands of the Priest But Ministers ought not of their own accord to presse forward to that calling Confes of the Church of Bohemia pag. 351. but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto Therefore it is not permitted to any among us to execute the office of the Ministerie And in p. 352. or to administer holy functions of the Lords unlesse according to this custome of the primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appear by the ancient Canons of the Church S. Cyprian hath in like sort set down the manner of ordaining Priests Engl. Confes pag. 361. Art 6. Further we say that the Minister ought lawfully duly and orderly to be preferred to that office of the Church of God and that no man hath power to wrest himself into the holy Ministerie at his own pleasure Wherefore these persons doe us the greater wrong which have nothing so common in their mouthes as that we doe nothing orderly and comely but all things troublesomely and without order And that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures This especially every one ought to take diligent heed of Confes of Belg. pag 364. that he doe not by unlawful means thrust himselfe into those offices For every one must wait untill he be called of God himselfe that he may have a certain testimony of his vocation and may know that it is from the Lord. Concerning Ecclesiastical Orders they teach Conf. Auspurg Art 14. That no man should publickly in the Church teach or minister the Sacraments except he be rightly called according as S. Paul giveth commandment to Titus to ordain Elders in every City Neither is it to be permitted to every one Conf. Wirth mberg Art 20. although he be a spiritual Priest to usurp a publick ministerie in the Church without a lawfull calling c. This is the Confession of the Church of England Of the Church of England Art 23. It is not lawfull for any man to take upon him the Office of publick teaching or ministring the Sacraments before he be lawfully called to execute the same To this agrees the Assembly of Divines Humble advise of the Assemb of Divines chap. 17. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord Neither of which may be dispensed by any but by a Minister of the word lawfully ordained Salvo semper incolumi Orthodoxae Ecclesiae judicio Confes of the office dignity and power of persons Art 13. So the Church of Sueveland Here it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and cōnsecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent Secondly It is the judgment of all the Orthodox Ministers of the truth for we are not only Dispensatores Ministeriorum as the vulgar Latine but Mysteriorum as the Original Administers of his Sacraments 6. Tom. loc com de Minist Eccl. cap. 3. To the calling of the Ministery belongs the Administration of the Sacraments as a special part thereof saith Gerardus Those to whom the Ministery of the word is committed their office is properly to administer Baptisme for to whom Christ said Preach the Gospel to them also he said Baptize 47. Com. place of Baptisme The Apostle enjoyns the washing of water with the word of the Gospel saith Bucanus And again putting the question What is the Ministery Quest Answ 42 Com. place of the Ministery It is an Ecclesiastical function upon earth assigned to preach the Word and administer the Sacraments And further in the same place He that hath either no calling in the Church
to be Godded with God Christed with Christ but make not Gods law a lanthorn to their feet and light unto their paths Ille sacras Scripturas ritè legit qui vertit verba in opera Welcome light but the Lord encrease the number of them which expound Scripture not in Leaves onely but in Lives also turn Words into Works I might presse this more fully but what hath been said is sufficient I speak not this against any in particular but that you should shew your hatred of those loose dissolute persons who not onely dishonour their profession but endanger others by their bad example I come to the third thing required in a Gospel-Minister and that is mission sending or calling how can they preach except they be sent Neither abilities nor gifts nor a godly life entituleth a man to the Ministerial Function Episcopius and Nicolaides say That a holy life aptitudo ad docendos alios are onely requirable in a Minister but it is otherwise sufficiency of Learning and holy Conversation is not all though they well learn'd and well liv'd yet may they not climbe instantly into the Pulpit and preach they must have an inward Commission from Heaven and outward Ordination on Earth by imposition of hands Saint Paul bids Titus ordain Elders in every City Tit. 1.5 Timothy was ordained by laying on of hands 1 Tim. 4.14 and the Apostle ordained Elders in every Church Acts 14.23 Christ seals his Apostles a warrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you it is not humanum inventum but Divinum institutum authorized under the broad seale of Heaven it is a badge of a false Prophet to come without his Commission Jer. 23.21 I have not sent them yet they ran I have not spoken to them yet they prophesyed Whosoever prophesyeth without licence or authority cometh of himself and we are to take heed of him Albeit there be some question about the manner of Ordination yet in all Ages and in all well-ordered places there have been certain Constitutions and Canons for admitting of men into sacred Orders Never was the pretence of parts and piety thought sufficient to entitle a man a Minister of the Gospel of CHRIST JESUS Bâ—rn Faithfull Shepherd If we run before the Lord call as many doe for profit ease and honour we may go without expectation of good speed begin well and better hope there is to end well They are Thieves that climb into the Church at the window and not at the door No man saith Luther although he be more wise than Solomon or David ought to take this honour unto himself except he be called of God as Aaron Heb. 5.4 though not immediately yet mediately sent by Deputies under him as Timothy and titus Sosthenes and Sylvanus and others in the Primitive Church Acts 14.23 And those saith the Church of England we ought to judge lawfully called and sent which be chosen to this work by such as have publick authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard and they that are thus ordained are said to be ordained by the Holy Ghost Acts 20. ver 28. compared with Acts 14.23 Before the exhibition of Christ in the flesh a sending or calling was necessary termed a separation setting them apart to that office Numb 8.14 2 Chro. 29.11 My sons be not negligent for the Lord hath chosen you Where it is said that the Word of the Lord came to Jeremiah and other Prophets the meaning is not that Jeremiah was gifted onely but besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority Go speak Lo I have sent thee So great was the modesty of the Prophets that they had need to be urged unto it and threatned if they did not execute their Office which the Lord called them to In the time of the exhibiting of Christ in the flesh none ever durst attempt this Function without a calling thereunto John the Baptist is said to be a man sent of God Joh. 1.6 The Apostles are said to be sent sorth Mat. 10 5. The very word Apostolos comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto to send Matthias must be chosen before he take part in the Ministery Acts 1.24 25. S. Paul who was not taught his Gospel by man but by the Revelation of Jesus Christ Gal. 1.12 and Barnabas who was excellently gifted yet besides their gifts they were chosen and set apart to the office of the Ministery Acts 13.2 3. Separate me Barnabas and Saul for the work whereunto I have caued them And when they had fasted and prayed and layd their hands on them they sent them away This we finde was the practise of the Church Acts 14.23 Tit. 1.5 1 Tim. 4.14 The Council of Nice Anno 314. denies those to be Gospel-Ministers that are not sent and ordained and this is the judgment of all Reformed Churches How can they preach except they be sent Ostorodius and others finding this Text say Paulum de suo duntaxat tempore loqui that S. Paul spoke this of his own time But whosoever reads the Professors of Leiden Calv com Beza's annot and Paraeus all say De ordinaria vocatione deâ—et intelligi it ought to be understood of ordinary vocation for persons ordained by the Apostles might ordain others and that successively Tit. 1.5 2 Tim. 2.2 1 Tim. 4.14 5.22 praedicate that is good but to make ite lawful it goes before How can they preach except c Before we put our hand to the work a calling is first to be had we must passe the Churches hands and not leap over her head there is a necessity of ordination or deputation thereunto lawfully called according to the Rules and Canons of the Gospel To rush without authority of the Church is presumption contempt of superiority breach of order the nurse of confusion the mother of schisme and bane of the Churches peace But I have spoken fully of this in my Part I Chap. V. where I have shewed that it is a grievous sin in such as being not lawfully called offer to take upon them the Ministerial Function I shall answer some Objections and so end this Objections briefly propounded and answered Contrary to what hath been delivered according to the universal judgment and unanimous consent of the most eminent Orthodox Divines Object some are of opinion and they declare their opinion in their practice That there is no distinct Order of Ministers in the Church but that all Christians baptized are equally Ministers and have power to preach the Word of God admin ster the Sacraments and perform other Ministerial offices without any ordination thereunto by prayer imposition of hands or Commission granted by them that have lawfull authority therein by the Law of God and of the Land For proof whereof they alledge 1 Pet. 2 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual
as Salvianus writes Errant sed bono animo errant impii sunt sed hoc putant veram esse pietatem They think errour soundnesse and wickednesse godlinesse You stumble at the very threshold for every Christian should observe a right disposition in his course that is be sure to begin well to set out in the right and direct passage Otherwise if we run in wry-waies by-waies the more his labour the greater is his losse Luther postil in 1 Cor. 9.24 We must take heed lest Meta be transposita Such as will obtain Gods prize must walk in Gods path turning neither to the right hand nor to the left Deut. 5.32 33. for there is danger Com. in Gal. verse 6. and as Luther observes Often the greatest peril is on the right hand We are not to goe upon thought in the positive worship of God but to have our judgments rightly informed and throughly grounded in the truth had you consulted the Orthodox you would have had other thoughts touching this action of Mr. Butlers you must know the first thing in the order of every building is to lay the foundation sure God grant your Religion be more than thought I fear it This Age is strangely transported with an humorous appetite to novelties and rather affecteth variety of toyes than a constancy of plain and sober truth We see many Ixions that embrace clouds instead of Juno I wish he doth not preach by thought aswell as baptize and pick out crochets paradoxes and conclusions of his own imagination which commonly is very forcible and may in time bring forth Cattell ring-strak'd speckled and spotted These kinde of thoughts are but dreams that proceed from abundance of sumes which flie into the head Take it as a good observation That God judgeth of our words and works by our thoughts Men of our thoughts by our words and works Every thought of evil is not evil only those thoughts to which men joyn either consent of will or at least delight of affection Prov. 12.5 The thoughts of the Righteous are right Thought it necessary Object For the necessity of it I cannot believe that a man of Mr. Butlers understanding reading and ingenuity as he is given out to be could think it necessary the children were not weak and ready to die and if so yet no necessity for a private person to doe it There were many Ministers about and neer the City that would not have denied such a Christian act therefore no necessity Salvation may be without the Sacraments God is a free Agent Sometimes the baptisme of Water is without the baptism of the Spirit sometimes the baptisme of the Spirit goeth before sometimes accompanieth and sometimes followeth after God is not tied to the Sacrament or outward signe so that grace cannot be without it I speak not this that any should neglect the Ordinances of Christ but that none without Commission should dare to perform them Hel. for Zanc conf Boh. Belg. Ans Wirt It hath been fully proved that the Sacraments ought to be administred onely by a lawful Minister ordained and set apart to the work of the Ministery as is cleared by the Confession of the Reformed Churches Assem of Div. chap. 274. and all the Orthodox see ch 3. of the Church of England by the late Assembly of Divines the judgment of all the Orthodox Gerardus Bucanus Zanchy Beza Viril Amesius Aretius Trelcatius Piscator Calvin and others That necessity is no plea for Baptisme by Lay-persons you may see by Calvin Zanchy Piscator Beza Bucanus Trelcatius See the 7 chap. who saw with as clear eyes as Mr. Butler can doe and yet could not finde necessity a sufficient plea. Do they tell you there is no necssity to violate the Orders prescribed of God and will you affirm a necessity Fye fye Let shame cover your face Make not Necessity a stalking-horse to your private ends which many see you strive to promote But he would not have done it but upon the advice of other Reverend Divines who thought it lawful Object When God doth directly affirm a thing Answ 1 we must simply believe him but when Men speak we must not without all judgment and enquiry believe every thing but rather try all things and examine them according to the analogie of faith Rom. 12.6 and keep that which is good now good and true are all one The spirits of the Prophets are subject to the Prophets 1 Cor. 14.32 Your practise is quite cross to the Word of God Rom. 10.15 Tit. 1.5 1 Tim. 4.14 And therefore these Orthodox Divines so termed may well be suspected We are taught not to believe every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world 1 Joh. 4.1 Here is a story most improbable contrary to the judgment of all Episcopal and Presbyterial Divines to advise such an act What a strange Riddle is here that those that are Orthodox should allow and approve of what is Heterodox But that is not the title Reverend they must be a good word but foully abused It was S. Augustines wish that he might have seen three things especially Rome in her glory Paul in the Pulpit And Christ in the Flesh My wish is to see Christ advanced England restored to its glory And all Schismatical and Heretical Ministers discountenanced The Romish Church it is observed have canonized many for Saints who were no better than Devils Styles of Reverend and Orthodox is not sufficient that they were such we must take Mr. B. and his friends words for it Yea I am confident they never heard any Reverend Divines advise him so Facile credunt quod volunt He had put out his own eyes and now the blinde leads the blinde Other Reverend Divines implies Mr. Butler one such surely as he was when he came to Lichfield There is a sort of people whose Entia be transcendentia in all things absolute Superlatives Their Sots are Solomons their Black-birds Swans Like the vain Philosophers in old time Popularis aurae mancipia vaenalia Certain creatures bred of the peoples breath hoc ipso placere cupiunt quòd placere contemnunt Hicron Ep. ad Eustoc They reak not to be contemned of the Learned for Ignorant so they may be commended of the Ignorant for Learned Seeing love believeth all things it is exceeding necessary that our love should abound in knowledge whereby we may discern between good and bad between Heretick and Catholick It is no new thing to have Errour fathered on Reverend and Orthodox Divines witnesse 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 Divines Many under the name of Church overthrow the Church Ecclesiae nomine armant contra Ecclesiam dimicant Celsus and Antiphon writing against the truth entituled their Treatise The Book of Truth Lib. de carne
encrease and growth so this mysticall body encreaseth with the encrease of God Col. 2.19 Now in heaven there is no augmentation encrease and growth therefore are the Saints compared to a perfect man To the measure of the Stature not that all in heaven shall be of that age wherein Christ died onely it denotes that there shall be nothing wanting to make our glory perfect here we shoot out some few boughs bring forth some little fruit we grow as fast as we can adding to faith virtue to virtue knowledge but there we shall have a full measure of sanctity of comfort of blisse of glory of the fulnesse of Christ Christs fulnesse is to be considered personally or mystically personally in himself and so he is not onely perfect but perfection Col. 1.19 in him dwelleth not onely a sufficient fulness but all the fulness not of any created nature but of the Godhead not phantastically but bodily 2. It is to be considered mystically or in relation to his Church who shall be gathered together to the head and partake of the fulnesse of Christ The words thus explained there ariseth from hence this truth That the office and function of the Ministery is not temporary Obs but perpetuall that is must remain till the Saints be perfected in glory it must continue till we all meet c. God was the first Teacher and Doctour of the world as he was in himselfe so in his teaching wonderfull in processe of time this Divine wisdome thought it necessary to use outward instruments and to teach the sons of men by Men yet through various dispensations Hebr. 1.1 God can give spirituall life without the ordinary means he can maintain a naturall life without bread he can give wisdome without a Teacher nothing to him is impossible but what is to us naturall sin and defects though God can doe all things by his absolute power yet it is his will to ordain his Word as the ordinary means of salvation to give men knowledge by instruction and save by teaching Thus Cornelius was taught by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip Every Soul that is wise in the Doctrine of Salvation by Apostles Prophets Evangelifts Pastors and Feachers appointed for the gathering together of the Saints for the work c. When the Lord intended a blessing to his people he made them this promise I will give you Pastors according to my heaert that shall feed you with knowledge and understanding Now the Lord hath not at any time ceased and left off but from the infancy of the world to this present hour hath continued the Ministery to his Church Christ gives his Apostles a Commission Mat. 28.19 Go teach all Nations and concludes with a promise verse 20. Loe I am with you alwaies c. God will send shepherds till every lost sheep be brought to his fold the Ministers voice shall sound till the Archangels voice be heard Art 23. Pro. 4. This is the Doctrine of the Church of England And the late Assembly of Divines hath this expression Unto the Catholick visible Church chap. 25.3 Christ hath given the Ministers Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world You reade the Ministration of the Law had an end but the Ministration of the Gospel hath no end till the world end God hath made us saith the Apostle able Ministers of the New Testament not of the Letter but of the spirit the letter killeth but the spirit giveth life 2 Cor. 3.6 The proper office of the Law is to terrifie to condemn but the power of the Gospel is to convert to save Moses glory is done away the type is vanished but Christs glory remains and abides for ever after the first Testament there did follow a second but after the second there shall succeed none the Gospel in the Revelations Rev. 14.6 is called the everlasting Gospel The Ministery of the Gospel saith Zanchy begun with Christ and shall end with the world but the power of it is everlasting A condito orbe usque in omnem aeternitatem duratura for it is the power of God unto salvation unto every one that believeth not onely is it called so in regard of the power of it but that everlasting life is the subject of it it holds forth eternall life and is the common ordinary means of bringing us thither as the blood of Christ must be for the saving of sinners to the end of the world so his Gospel must be preached that the people may be taught how this blood must be applied As long as there is a Church upon earth which will be to the end of the world Mat. 16.18 Thou art Peter and upon c. God can assoon forget himselfe as his promise cease to be God as cease to be faithfull As long I say as there is a Church on Earth so long must there be Teachers in and for the edifying of the Church 1 Cor. 12 28. and so here he hath given some Apostles some Prophets c. Experience telleth us there are Wolves as full of craft as cruelty who desiring to devour their flock endeavour the removall of the Shepherds but Pan curat oves oviúmque magistros Our great Shepherd preserveth his sheep and shepherds He that hath given the Ministery to his Church will maugre the malice of all opposition maintain that order in it and keep fast those stars in his right hand Revel 1.16 that none can pluck them thence it is true the great red Dragon with his tayle Rev. 12. hath drawn away a great part of the starres of our heaven and cast them to the earth yet still some abide in their orbes to give light to this crooked Generation and let us pray the Father of Lights to continue them and to fix more and more burning and shining lights in our firmament and suffer no longer wandring starres Jude 13. and ignes fatuos to misleade his people into bogs and precipices What hath been spoken may serve First to refute the errour of such as say and affirm That there is no Ministery the Apostles are dead their calling ceased with them of this opinion is Episcopius Ostorodius and others Some affirm that the Ministers calling is onely for orders sake but a thing not necessary by Divine institution Some crie it down as uselesse and needlesse and condemn the Ministerie of the Word and Sacraments as poor low empty and naked things Secondly from hence we may take notice of Gods great love to his Church from time to time raising up Prophets Evangelists Pastors and Teachers whereby Sathans dominion is weakned Christs kingdome advanced being the means of daily intercourse betwixt God and man speaking unto them as a man to his friend and beseeching them by us through Christ to be reconciled to him it is a very sad and uncomfortable thing when the Lord depriveth a Nation of this blessing
Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648. in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K. James fol. Church Lands not to be sold 1647. in 8. The Countrey-mans Catechism or the Churches plea for Tithes by R. Boreman B. D. in 4. The Regal Apologie printed at Oxford in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall in 4. Sacrosancta Regia Maiestas in 4. printed at Oxford and written by the Archbishop of Tuum The Christians Directory in 12. The Royal Slave a Play in 4. acted at Christ-Church in Oxford Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D. D. in 12. the second Edition with many Additionals Directions for the profitable reading of the Scriptures by John White M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4. The Saints Legacies or a Collection of Promises out of the Word of God in 12. Judicium Universitatis Oxoniensis de Solenni Lege Foedere Juramento Negativo c. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times by Jasper Mayn D. D. in 4. New Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comenio in 12. A Treatise concerning Divine Providence very seasonable for all ages by Tho. Morton Bishop of Duresme in 8. Observations upon Mr. Hobbs his Leviathan with some Observation upon Sir Walter Rawleigh's History of the World by Alex. Rosse in 12. Fifty Sermons preached by that learned reverend Divine Jo. Donne in fol. Wits Common wealth in 12. The Banquet of Jests new and old in 12. Balzac's Letters the fourth part in 8. Quarles Virgin Widow a Play 4. Solomon's Recantation in 4. by Francis Quarles Amesii antisynodalia in 12. Christs Commination against Scandalizers by John Tombes in 12. New Dr. Stuart's Answer to Fountains Letter in 4. A Tract of Fortifications with 22. Brasse cuts in 4. Dr. Griffiths Sermon preached at S. Pauls in 4. Blessed Birth-day printed at Oxford in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholique where it was before the Reformation by Edw. Bâ—ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. New Episcopacy and Presbytery considered by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty by H. Fern D. D. in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for composing Differences in Religion in 4. A Treatise of Self denial in 4. by a concealed Author The holy Life and death of the late Vicountesse Falkland in 12. Certain Considerations of present Concernment Touching the Reformed Church of England by H. Fern in 12. Englands Faithful Reprover and Monitor in 12. by John Allington Newly published The grand Conspiracy of the Members against the Mind of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12. White Salt or a sober Correction of a mad World by John Sherman B. D. a discontinuer in 12. The matching of the Magistrates Authority and the Christians true Liberty in matters of Religion by Will. Lyford B D. and late Minister of Sherborn in Dors in 4. A compendious Discourse upon the Case as it it stands between the Church of England and those Congregations that have divided from it by Hen. Fern. D. D. New A correct Copy of some Notes concerning Gods Decrees especially of Reprobation by T. P. Preacher of Gods Word in Northamptonshire and published to prevent calumny in 4. New The History of the Church of Scotland by Joh. Spâ—tswood Archbishop of St. Andrewt in fol. New Phrastologia Anglo-Latina or English Proprieties rendred into proper Latine for the use and benefit of Grammar Scholars in 8. Dr. Cousins Devotions in 12. The Quakers wilde Questions objected against the Ministers of the Gospel and many sacred Acts and Offices of Religion c. by R. Sherlock The Plain mans Senses exercised to discerne both Good and Evil. Or A Discovery of the Errors and Heresies of these Times and the Toleration of them c. by William Lyford B. D. THE END
of the Apostles planting a building on their foundation perfecting their work till the consummation of all things Fourthly as for Pastors and Teachers none questions their duration or continuance Hipp in verba Pauli 2 Cor. 32. inter opuscula Hip pag. 671. Pet. Martyr com in 12 Rom. Ball. in Eph. 4. therefore a great Divine is bold to say That God will alwaies have these degrees in the Church and Peter Martyr is of opinion that the Apostle describes in that place such gifts as are necessary for the Church at all times amongst which he mentioneth as a chief one prophecying Bullinger observes that the words Prophets Apostles and Evangelists are confounded and the Pastors of Zurick in their later Confession of Helvetia Harm Confes sect 11. p. 339. Chap 18. write thus The Ministers of the New Testament are termed by divers names for they are called Apostles Prophets Evangelifts Bishops Elders Pastors Doctors Having spoken of the words severally we shall consider them joyntly and they teach us this Lesson That there is a Ministerial office Confess Helvet 1 Ar. 15. 2. chap. 18. Boh. chap. 8 9.14 Gal. artic 25 29 30 31. Belg. ar 3.31 Aug. ar 7. Sax. ar 11. Wittenberg ar 8.20 Suev ar 13.15 men ordained and appointed by God for dispencing the Ordinances of the New Testament of this we read 1 Cor 12 28. Mat. 28.19 20. besides the judgment of all the Orthodox it is the joynt consent of all the Reformed Churches as Rogers observes on the 23 Article of the Church of England a raithful incerter of truth CHAP. II. In two things saith the Church of Helvetia c. 18. Teaching the Gospel and administring of the Sacraments 1. That a Ministerial Office consisteth chiefly in 3 things in publick Preaching Praying and administration of the Sacraments IN Publick Teaching under which head I conclude Catechizing which is of necessity and of much use and benefit in the Church That this is a part of the Ministerial office we read Tit. 1.9 2 Tim. 2.2 This Christ giveth in commission Mat 28. Go teach there is a necessity laid upon me saith the Apostle Et vae mini si non praedicavero and woe unto me if I preach not the Gospel 1 Gor. 9.16 As publickly to preach before men be sent is a grievous sin so not to preach being sent is a mighty fault and exposeth a man to the wrath of God I must saith our Saviour preach the kingdome for therefore am I sent Luke 4.43 The Apostles though wofully tost from post to pillar yet ceased not to teach and preach Jesus Christ Acts 5.42 Our calling alloweth us no time to sit still and sing requiems I cease not saith S. Paul to admonish every one day and night with tears Acts 20 31. I ceaâ—e not Ecce laborem behold his pains to admonish Ecce officium behold his duty every one Ecce amorem behold his love night and day Ecce vigilantiam behold his watchfulnesse with tears Ecce compassionem behold his pity As they are stewards of Gods graces so they must be faithful and painful in the distribution of them First there is required faithfulnesse for every steward is Promus condus Promus to lay out aswell as Condus to lay up for Gods flock must neither be starved nor lean fed they must have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.42 both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their meat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their measure A Ministers chiefest quality is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be faithful both in accepto and expenso to give every one their meat in due season for if he cut them short of their portion the Lord will cut him off and give him his portion with unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 46. Many run curvo pede with a swift not a straight foot they are in Moses chair before they are aware but he that is sent of God cannot so speedily execute his Commission When it pleased God saith S. Paul to send me to preach his Son amongst the Heathen immediately I conferred not with flesh and blood Gal. 1.16 The Messenger must doe the Senders businesse not his own and he that commands us agere to doe commands hoc agere to doe this S. Paul adviseth Timothy I charge thee before God c. 2 Tim. 4.1 2. Christs charge to S. Peter is tripled 1. Lest he should not feed the flock at all 2. Lest he should doe it negligently Bernard comments thus on the words John 21.15 Unlesse thy conscience bear thee witnesse that thou lovest me exceedingly much plus quam tua plus quam tuos plus quam te more than thy goods more than thy friends more than thy self thou art not worthy to undertake this office Secondly there must be painfulnesse free from all sloth and negligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.17 Labouring in the word and doctrine the word in the Original signifies not an ordinary labour but such as is with great strife earnestnesse and strain of all the strength borrowed from the toyle of Rowers in galleys Bp. of Salish Oportet Episcopum mori praedicantem a Bishop or Minister should die preaching and the Greek name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust whence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister or servant who labours till he be of dustysweat not unlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dâ—e minister or perform ones duty the office of such is a worthy work not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.1 those several names given to the Messengers of God point out painfulnesse he is called a watchman therefore not to be slothfull a Seer therefore not to be sleepy a Trumpeter therefore not to be dumb a Labourer therefore not to be idle a Steward and therefore not to be carelesse a Shepheard and should not a Shepheard feed his flock Ezek. 34.2 Cursed is he that doth the work of the Lord negligently Jer. 48.10 for it is a haynous fault and procures a grievous punishment Zach. 11. ult The bells in Aarons garment betoken the voice of a Minister and if the sound be not heard it is the price of the Priests life if any soule miscarry through his negligence then his blood will be required at his hands The Lord grant that none that puts his hand to the plough may either be guilty of unfaithfulnesse or slothfulnesse in his calling which will undoubtedly bring the wrath of God upon him It is no matter amongst many how small their flock be so their fleece be great how little their pains so their profit be much how few souls they gain to God if they can gain large preferment to themselves never proposing the end of their Ministery the Conversion of soules
and Abiram had a specious pretence for their usurpation yet fire consumes Corah and his company and the earth swallows Dathan and Abiram They had perverted that order that God had established to continue in his Church and the Lord works a strange work altering the course of nature Now although God doe not thus execute judgment from Heaven when his Ordinances are violated yet this sin is not hereby lessened the punishment mitigated nor the hand of God shortned The Sacraments of the Gospel of Christ are of much more worth and value than those of the Old Testament and are therefore guilty of much sorer punishment Sacred Functions ordered by God must not be prophaned by voluntary usurpations Secondly the sin must needs be great because it fights against this institution which was given for our direction This sin is not only against man but against the Author and Instituter of the Sacraments Shall private persons usurp to be the Lords Messengers to bring his Letters and Seals not called nor authorized It cannot be without dishonour to God without the check and controlement of Jesus Christ who is the Captain of his own host the head of his own body Lord of his own house and the great King of his own Church if therefore private persons administer the Sacraments they sin against God and go beyond the bounds of their calling Atters 3 book of the Sacr. of the Lords Supper chap 20. If they will not be restrained but rush forward their sin lieth at the door I shall here briefly discover to you the greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull ordination or deputation thereunto First it is repugnant to the Word of God For none but such as are called according to the rules and cannons of the Apostles ought to take upon them this Office No man saith Luther although he be more wise than Salomon or David ought to take this honour unto himself except he be called of God as Aaron was Heb 5.4 though not called immediately by himself yet mediately by Deputies under him Titus was to ordain Elders in every City T it 1.5 The Apostle ordained Elders in every Church Acts 14.23 Separate me Baâ—nabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Acts 13.2 3. besides their extraordinary gifts they must be set apart to this office God commands it his word enjoynes it St. Paul St. Peter St. James call themselves Apostles implying their Commissions for both their calling and their authority is set down in the word Apostles for Apostolos is as much as one sent This sinne that we are now upon is one of those many that hales down judgments upon this Land Secondly it crosses the custome of the Churches of God those I meane purged from superstition who with one consent hold forth this doctrine that it is not lawfull for any man to take upon him the office of publique praying or Ministring the Sacraments before he be lawfully called and sent to execute the same witnesse the confession of all the Reformed Churches Whosoever is guilty in this particular we may say of him we have no such custome no nor the Churches of God St. Augustine proposeth a rule and I think it is a good one and it is this he that goeth against Reason is no wise man he that goeth against the Scripture is no sober man and he that goeth against the Church is no peaceable man and it is observed if any make his entrance unlawfull his course and progresse is troublesome it is a step to much Schism and Faction Thirdly it is a breach of that order God hath enjoyned for what greater disorder saith a Reverend Doctor can there be then without order to usurp the Ministeriall function nothing better becommeth us then order God is the God of order and the three persons in the Trinity put themselves in order to shew how they love it and our Ministry is called by the name of Orders to shew that we are bound to order above other professions Decor in Domo ejus Beauty and comelinesse are in his Sanctuary and must they not be in his Servants Order it is natures beauty the Churches ornament the worlds harmony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing excelling all things both for use and grace it is in all things in all places in heaven and Earth hell excepted there is no manner of comliness without it but all out of fashion no kinde of constancy but all loose without it all falls back to the first Tohis and Bohu emptinesse and disordered rude Chaos of confusion Now what greater disorder then for a man to run unsent to the Lords Vineyard to thrust his sickle into Gods harvest to step rudely into Moses chair to climbe in at the Window and not at the door if none durst assume the honour of the Leviticall Priesthood except he were called Heb. 5 4 Evangelicall is much more honourable and it is great boldnesse to presume to assume it without a calling Yea it is a breach of that order God hath enjoyned As is confessed by the Church of England Fourthly the greatnesse of their sin appeareth in that they are guilty of Intrusion and Usurpation These are two frecklâ—s in the Churches face The sin of Intrusion it is a brand of false Prophets Jer. 14.14 23.21 27.15 The Lord condemneth them in that they prophesied but he sent them not what needs this preposterous haste this running before God It is surest and safest to take him along with us Vix bono peraguntur exitu quae malo sunt inchoata principio Things ill begun are not commonly well ended Neither are the proceedings likely to be good whose beginnings are so greatly out of order They which enter not into the Temple as did Aaron will hardly behave themselves in the house of the Lord as Aaron did Much hast is seldome encountred with good successe Again Of the duty and dignity of the Minist 2 treat the greatnesse of their sin appears in their presumption and violent boldnesse to lay hands upon such a holy function It is a doctrine of Master Perkins That all true Ministers especially such as are deputed in the greatest workes in his Church must be first of all stricken into a great fear in consideration of the greatness of their function yea into an amazement and astonishment in the admiration of Gods glory and greatnesse whose room they occupie and whose message they bring and this he grounds on those words of the Prophet Isa 6.5 Then said I woe is me I am c. He that steps into this function without feare may question his calling When the Lord calleth any of his servants he drives them into fears and amazements as Moses Exod. 4.10 13. Oh my Lord I am not eloquent c. So
book of Bapt. ch 3. her example must not be drawn into imitation The same may be judged of any private or Lay man Neither doe we admit that case of necessity if it compell us to violate the orders prescribed of God besides the testimony of all the Orthodox this practise was absolutely condemned in the Councel of Carthage Can. 100. There is no plea for necessity which by the ordinance of God is broken and prophaned But admit a private person may administer the Sacrament of Baptisme It will follow that he may as well administer the Lords Supper for the dignity of one Sacrament is no lesse than the other CHAP. VIII That the efficacy of it is not tyed to the Instrument or outward signe IT depends not upon the person or worthinesse of the Ministers Buc. 43. com pl. of the power and authority of the Church but upon God who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duly execute his office The Minister hath power of consecration and Sacramentall obsignation but not of conferring the power and efficacy of it a Minister may be said to cleanse from sin and to regenerate not effectively but sacramentally and to remit sins not authoritatively but instrumentally for by him as by an instrument Christ doth wash and regenerate And we must take heed of ascribing that to the Minister which is proper to Christ He may offer the signe but he cannot bestow the thing signified John may baptize with water but he cannot give the Spirit Man sprinkleth the body but Christ the soul being saved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Christ 1 Pet. 1.2 and this is signified by externall Baptisme which may wash away the filth of the body but not the conscience without the powerfull working of the holy Spirit Doctrine of the Church of England Art 26. and other Reformed Churches The efficacy of the Sacrament hangeth not upon the fitnesse or unfitnesse the vices and the virtues of the Minister his impiety and wickednesse makes not a nullity of the Sacraments but the want of him doth I confesse the Church should endeavour that the Ministers thereof be holy and unblamable and woe unto them if any perish by their vitious practises yet we must not measure the profit of the Receiver by the person administring The Sacraments are good though the Instrument be never so bad He may minister comfort to thee though none to himself As the workmen that builded the Arke prepared a meanes to save others but were drowned themselves I had rather make choice of an honest godly Minister than one prophane for such a work it is more comely and yeilds more comfort yet their power is the same Now there ought to be enquiry made after such as are bad Nor is God tyed to the outward signe but is a free Agent Sometimes the baptism of water is without the baptism of the Spirit as is seen in Simon Magus Sometimes the baptism of the Spirit goeth before sometimes accompanieth and sometimes followeth the baptism of water The effect of it is deferred till God see good It doth not of it self confer grace nor is it tyed to the Sacrament First they are the signes not the causes of grace Secondly that which is proper to God ought not to be bestowed on the creature Thirdly the subject of grace is not the body onely but the spirit Therefore the Sacraments doe not by their own virtue work any thing as flowing from their essence but ministerially or instrumentally onely effectually so farre forth as they encrease and nourish our faith Not by any inward power or virtue of their own but by virtue of the principall Agent or Worker they being means helps and instruments of salvation in which sense the Church is said to be sanctified and washed in the laver of water through the word Ephes 5.16 This is the chanell of conveyance but not the fountain 1 Pet. 3.21 So that of themselves of their own power or any reall and essentiall virtue they have nothing Grace is not contained and shut up in them as water in a vessel or as a medicine in a box therefore the bare want of it cannot bring the danger of eternall condemnation yet let men beware of putting a small account and estimation on them for they are Gods ordinances appointed by him to which we must neither make addition nor substraction The Sacraments cease not in themselves to be true Sacraments although administred by unworthy Ministers and received by unfaithfull people We doe saith the Confession of Helvetia â—orme Conf of the Minist of the word Art 15. confesse that the Ministers of the Church are as Paul termeth them the fellow-Labourers of God by whom he doth dispense both the knowledge of himself and also remission of sins turn men to himself raise them up comsort them and also terrifie and judge them yet so that notwithstanding we doe ascribe all the virtue and efficacy that is in them unto the Lord and give a Ministery onely to the Ministers For it is certain that this virtue and efficacy is not to be tyed to any creature at all but is to be dispensed by the free favour of God in what manner and to whom it pleaseth him For he that watereth is nothing neither he that planteth but God that giveth the increase Therefore Ministers are to be considered The later Conf. of Helvetia not as Ministers by themselves alone but as the Ministers of God even such as by whose means God doth work the salvation of mankinde For which cause we give counsel to beware that we doe not so attribute the things that pertain to our conversion and instruction unto the secret virtue of the holy Ghost Of the Ministers of the Ch their insti and offices chap. 18. that we make frustrate the Ecclesiastical Ministery But we are unjustly suspected of some as though we did attribute nothing to the preaching of the outward word Out of the declaâ— of the same Confes which Luther himself approved by his Letters Anno 1537. and to the Sacraments or as though we did take that from them which the Lord himself doth attribute unto them and by this means should overthrow and abolish the ordering and guiding of those things which pertain to the Church Whereas on the contrary side we have a chief regard unto this that we neither attribute too much nor too little to these things Notwithstanding The lat Conf of Helv. of the Sacraments of Christ ch 19. we esteem not the goodnesse of the Sacraments by the worthinesse or unworthinesse of the Ministers so likewise we doe not weigh them by the condition of the Receivers For we know that the goodnesse of the Sacraments doth depend upon the faithfulness or truth and the meer goodnesse of God Also we teach this that the Sacraments of themselves Out of the Conf of Boh of
whereby we have an assurance of Gods favour It is a signe to signifie and represent a seal to ratifie and confirm the promises we read are confirmed to the believing soul Rom. 15.8 First in the Book of his Eternal Counsel that Book S. John speaks of Revel 5.1 2. which had 7 seals to signifie that it was perfectly ratified Secondly in his Son our Saviour for him hath God the Father sealed John 6.29 The riches of the New Testament are confirmed to us by the blood of Christ Heb. 9.15 Thirdly by Gods privy Seal his Spirit is called the Spirit of promise Ephes 1.13 Fourthly God confirmeth his promises by this Sacrament which is his broad Seale to confirm our faith and ratifie our assurance in Christ It doth give and conferre faith but more surely and strongly confirms faith which confirmation is not by any inherent power in it but by the holy Spirit working a strong perswasion and assurance in us sealing the blessings of the Covenant which doe chiefly consist of three parts First the forgivenesse of sins Jer. 33.8 Isa 43.25 Secondly the adoption of sons Jer. 31.31 32. Thirdly the promise of Eternall blessednesse And what greater blessings than pardon to poor sinners acceptation of bondslaves to be sons and to have the promise of Everlasting life This is the Covenant written by God to which he hath put to his Seale for our further assurance One Tree of Life served Adam One Rainbow gave assurance to Noah but to us behold Two unchangeable Sacraments two witnesses whereby we have full assurance Now I conceive that the deferring of this Seale from time to time which doth confirm our Charter is a great weakning of our faith hindrance of our assurance and ratifying the blessings of the Covenant of grace Thirdly the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another hence it takes its denomination of communion 1 Cor. 10.16 17. As faith receives him so by this we are joyned near to him and have spiritual fellowship with him by this he means that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally by the Bread sacramentally and by the Holy Ghost spiritually made one spirit 1 Cor 6.17 or one spiritual body as the members receive life from the head and the tree moysture from the root so the faithful from Christ Secondly this seals that communion that Christians have one with another For we that are many are one bread and one body because we are all partakers of one head 1 Cor. 10.17 It puts us in minde of our unity and concord being one body and to avoid discord and dissention 1 Cor. 11.18 20. When ye come together c. This was one end why it was ordained of Christ to be a bond of love and chain us together that we break not from God and our Brethren Of the Church of England Art 28. The Church of England saith that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to another c. This are we taught by the same bread compact of many corns the same wine prest out of many grapes 1 Cor. 10.17 Oh how many great and grievous are our distractions Brother against Brother Father against Son Minister against Minister People against Minister he hath no part in Christ that doth not grieve at this What a shame is it that the Sheep of the same Shepheard the Children of the same Father the Servants of the same Master the Heirs of the same Kingdome the Guests of the same Banquet the Partakers of the same Hope the Members of the same Body the Professours of the same Faith should contend and strive one against another fighting quarrelling hating envying and backbiting one of another Saint Paul condemning the abuses of the Corinthians exhorts them to tarry one for another 1 Cor. 11.33 that they would go hand in hand and lay aside all difference and dissention And our Saviour enjoyns Brotherly reconciliation Mat. 5.24 When thou bringest thy gift c. I appeal to any judicious Christian whether this fact doth not conduce to the renewing and maintaining of love and was by our Saviour instituted to that very end and whether the seldome use of it be not a great cause of that generall hatred rancour spight and envy of one against another Fourthly the long Omission of it is a barre to the frequent meditation of the great work of Redemption Art 28. The Church of England calls this a Sacrament of our Redemption by Christs death It was Christs last word to his Disciples the words of a dying friend which ever leaves behinde deep impressions Doe this in remembrance of me it was reserved till the approaching of his death that we might the better remember him when he was dead God gives the Rainbow a token of mercy to posterity the first born must be sanctified that so the day of the Jewes deliverance out of the Land of Aegypt might be remembred There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food When the Lord parted the waters of Jordan he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works and that when the Children of Israel should aske in time to come what was meant by those stones they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ and hath commanded us to continue this holy remembrance of his death and passion 1 Cor. 11.25 26. to be kept in memory and remain to posterity that they might know the occasion of it I desire that it may be considered whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption Fiftly the long Omission is a barre to the serious and sad remembrance of our sins it is true we are every day to call to minde our wormwood and our gall to cast up our accompts Quid feci quid non feci Yet we had need of all helps to this end and the Sacrament being a lively representation of a crucified Christ doth bring to our mindes the remembrance of our bitter sins that brought to Christ such bitternesse of torment Magna amaritudo peccati quae tantam amaritudinem peperit Great was the bitternesse of sin which brought forth so much bitternesse of torment When we behold a crucified Saviour we presently reflect on our sins as the proper and principall causes of Christs sufferings Pilate Herod Judas the Jewes and Gentiles were but instruments which our sins set on work None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory
thou art fretted with just reprehensions consider whose Word he speaks whose message he carrieth and why God sendeth him For if you receive not the message and Messenger that bringeth the glad tydings it is an argument of a hard and stubborn heart yea I dare lay this down as a positive truth That no childe of God cometh into Gods presence to hear his Word but with godly reverence due preparation and carefull attention he leaves prejudice behinde and puts on Cornelius resolution Acts 10 33. What if we convert none to God Object Answer is all our labour lost We shall save our souls though Israel be not gathered yet shall I be glorious in the eyes of the Lord Isa 49 5. If we have laboured and none be turned by us yet for our faithfulnesse there is layd up a Crown of glory 2 Tim. 4 8. I reap no profit by going to the Church Object but as an Ethiopian into the bathe who cometh out as black as he went in First Answ 1 examine thy self whether the fault be in the Preacher or in the Hearer whether the vaile be not over thy heart and thy understanding darkned and God hath set open the doors of mercy Gospel grace and glory Onely mens hearts are shut up and untill the Lord unlock them we may aswell preach to these walls and move the stones as their cauteriz'd and benummed consciences Secondly this is a great discouragement and grief to a Minister that his tongue should be the pen of a ready writer and thy heart like a paper oyled which will not receive the print of the pen that his talk should drop upon thee and thou like Gideons fleece remain dry yet the Cock doth crow though Peter still denies his Master and Peter knocketh still though the Damsell doth not open unto him and launcheth out into the deep though he hath laboured all night and taken nothing Non est in medico semper relevetur ut aeger Yet the Physician hath his see though the sick patient never recovers health for the diseased Woman spent all she had upon Physicians yet was never the better Every man receiveth his wages according to his labour Secundum laborem saith a learned Fryer non secundum proventum and therefore S. Paul saith I laboured more than they all not profited more than they all The Conclusion A short Refutation of Master Butlers practise arraigned and justly condemned by all the Orthodox And the Apologie of his Friends examined and confuted WHat hath been spoken extremely condemneth the practise of those that durst be so bold and presumptuous as to take upon them the Ministerial Function or exercise any part of it without lawful Ordination or deputation thereunto Of this some I finde guilty as Master John Butler Minister of Stowe who took upon him a publick charge of Souls at Lichfield the boldnesse to Marry and to Baptize Infants had the maintenance of 150 lib. per annum allowed him upon a false Certificate that he was a Minister of the Gospel and yet was not set apart to this holy Function An action that never passed without the Churches censure no light or small sin repugnant to Gods word the judgment of all Orthodox Divines and Reformed Churches all which we have made fully to appear But lest you judge it unreasonable that any should passe verdict before the party be heard to speak for himself though an ingenuous confession in my judgment were farre better and more sutable to the nature of that offence and the best Apologie I will lay down what himselfe and others say for him 23 Art of the Church of England which view'd with a single and impartial Eye will be found little to avayl to the extenuating his grievous fault so esteemed by all the Orthodox First that he was a Minister intentionally but not actually Object 1 Answ What strange Evasions men finde out for the justifying of their sinfull actions which an humble acknowledgment and Christian confession might salve and into what grosse absurdities will they run before they be brought to confesse their Errour Nemo periculosius peccat quà m qui peccata defendit No man sinneth in an higher degree than he that makes Apologie for sin I wish it may be considered First what a gap this opens to disorder who will not climbe into Moses Chair Primas in Rom 2. and intrude himselfe into his Office if this distinction may serve the turn such an easie pretence will give no small encouragement to mutinous Corahs Dathans and Abirams to invade our properties Secondly if a Minister intentionally intitle onely to the exercise of the Ministerial Function shew me where ever any did upon the like pretence assume the Ministerial Function or if any did for à facto adjus argumentum non valet saith Zuinglius It is not lawful from a matter of fact to conclude a matter of Law Hath it not ever by the Orthodox been declared unlawfull who tell us That it is the proper office of Ministers ordained and if I must use the term actual Ministers in facto not in fieri to perform the administration of the Sacraments as hath been fully proved in the 3d Chapter where I have fully shewed That the Sacraments ought to be administred onely by a lawful Minister one set apart c. Thirdly this distinction proceeds from the puddle of Popery where I finde something of intention but not much to your purpose yet I believe there you rak'd for it The Papists tell us That the Sacraments depend upon the intention of the Priest therefore saith Bellarmine If a Masse-Priest in his Ministration intend to doe as the Church of Geneva doth it sufficeth to make the Sacrament effectual and of force how doth this leave the conscience unsetled and without comfort what small assurance can that be to the parties if the intent of the Minister give power to the Sacraments This foppery brings to my minde a story which Manlius reports in Prorussia Sacerdos parùm doctus cùm aliquando delatus esset apud Episcopum Quod non juxta ritum Ecclesiae baptizaret infantes Episcopus volens experiri hanc rem accusat Sacerdotem de negotio Sacerdos negabat dicens se retinere communem morem baptizandi infantes Vt autem certus de hac re esset Episcopus sic exploravit Cùm nullus infans baptizandus esset subornat quosdam componentes ut dicunt ex stramine quem fasciis involvi jussit sic inscio Sacerdotem ad baptizandum adferri Cúmque jam ad baptismum aestaret Episcopus alii Sacerdos fraudem subolens dixit Baptizo te in nomine Episcopi in nomine meo in nomine compatrum Episcopus statim erupit in haec verba Domine an haec est forma baptizandi in Ecclesia Respondit sacerdos Qualis est puer talis est Sacerdos A Priest in * Borussia or Prussia is Poland scituate on the North of Mazoviae Borussia of little learning when he
our God and consider him that underwent the contradiction of sinners A second is of bearing patiently injuries and they are twofold Personal or Ministerial what concerneth his person and what his calling An indignity that onely toucheth our private person must be borne as S. August replied to railing Petilian Possumus esse in his pariter copiosi sed nolimus esse pariter vani He could be as full as he but would not be so vain The best Apologie to scorn and petulancy is patience and silence but when slanders redound to the discredit of their profession and calling it behoves us not to be silent When Festus scorned Paul as a mad man he answered I am not mad oh noble Festus but c. And the primitive Christians often did Apologize in defence of themselves when truth was wounded through their sides It is observed by divers Divines that when as the Jewes objected against Christ two crimes one that he was a Samaritane an irreligious vile person and another that he had a Devil he neglects the first concerning his person and stands upon that especially which touched his doctrine he answered I have not a Devil Ioh. 8.49 Christ accused of blasphemy did ever Apologize for himselfe zealous we ought to be for God howsoever remisse in what concerneth our selves It was the saying of a Father He would rather lose his life than suffer one syllable of Gods holy truth to be betrayed Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui saith Hierome Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Jesus Christ we must not put up And further he saith in crimine haereseos neminem oportet esse patìentem When any is accused of heresie or schisme he ought by no means to put it up in silence but make his lawfull defence Hier ad Pamma I might here fall to lament and deplore the state and condition of this Age there being scarcely any Religion but what is tainted with a spice of Faction nor any encouragement to Ministers of the Gospel unless schismaticall Novellists the bane of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the onely wise Omnipotent God and Trinity in Unity be ascribed all power and praise dominion and thanksgiving now and for evermore AMEN THE END Faults escaped in the Epistles correct thus Epist Ded. p. 4. l. 9. r. their saith p. 6. l. 6. r. Sir I p. 11. l. 12. r. That ye In the Book Page 6. line 1. read by the p. 9. l. 6. r. superstitious p. 14. l. 12. r. heires the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. publick preaching p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavel p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9. r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. dele except they be sent p. 134. l. 4. r. Chaoâ— p. 139. l. 34. r. be well A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crock in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. â—odnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae