but the satisfying of their own ends which will prove destructive in the end A second thing in which this Office chiefly consists is in praying for and with the people James 5.14 Acts 6.4 The Ministers are Gods mouth to the people and for the people to them in constant preaching for them in fervent praying If people rise up against their Pastors let their Pastors fall on their faces for the people Thus did Moses and Aaron Samuel little lesse 1 Sam. 12.23 God forbid c. Absit à me hoc peccatum Christ that good Pastor and Bishop was earnest in prayer for his own Father keep them and for his Enemies Father forgive them Precatio praedicatio prayer and preaching are holy actions both sisters in Gods service the one must not thrust out the other Saint Paul often practised this as we may read in his Epistles beginning and ending them with prayer He that bids despise not prophecying saith in the same Chapter pray continually 1 Thes 5. In solemn actions it hath ever been the custome of the Church of God to begin with prayer Christ sent not his Apostles without prayer John 17.17 Father sanctifie them through thy truth The Deacons are not chosen without prayer Acts 6.6 Nor Matthias one of the seventy in the room of Judas without prayer Acts 1.24 It was the laudable and commendable custome of the Church to begin with prayer Almighty and most mercifull Father c. Every important action requires prayer much more the preaching of the word Those that represent God and carry his message to the world should be consecrated by publick devotions private prayer is commendable but publick much more pure hands are accepted in every place but especially in the Sanctuary The Lord saith the Psalmist that made heaven and earth blesse thee out of Sion he saith not The Lord that made heaven blesse thee upon earth nor the Lord that made earth blesse thee out of heaven but the Lord that made heaven and earth blesse thee out of Sion blessings come originally from Heaven mediately through Sion Humble advise of the late Assembly As we are to pray in every place so more solemnly in the publick Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his Word and Providence calleth thereunto Now that prayer may have acceptance there is required First that it be made in the name of the Lord Jesus Christ through whom our persons are accepted and all our performances are as sweet smelling incense 1 Pet. 2.5 Secondly that it be made by the help of the Spirit who helpeth our infirmities and teacheth us to cry Abba father Rom 8.26 Thirdly according to Gods will 1 John 5.14 for if we require mala things in their own nature bad or not good to us or male good things for bad ends God will not hear us Jam. 4.23 Fourthly with reverence becoming the Majestie of GOD suitable to his Omnipotency and Holinesse Psal 95. falling down c. Eccles 5.1 Not offering the sacrifice of fools It was a tart rebuke that the Emperour Augustus gave to a Citizen of Rome who inviting him to a slender banquet no waies answerable to his greatnesse and majestie tells him Nesciebam me tibi tam familiarem esse I never knew before that thou and I were so familiar So will the God of all the world say unto such as give not that respect unto him befitting his greatnesse and glorious Majestie to whom belongeth all reverence and godly fear Heb. 12.28 Fiftly with humility which is a comely garment for every member of Christ Be ye cloathed with humility 1 Pet. 5.5 humilitatem insinuate as in the vulgar Latine that is in sinu habete cherish it in your bosome with loves heat that it may be both hearty and ready for use when occasion is offered S. Augustine calleth it the first second and third virtue of every Christian the Pharisee goeth from Gods door without an alms he was proud and arrogant but the humble Publican receives a blessing Never did any that begged with humility but either had his desire or better than he desired Reverend Bede writing of the Publican saith Appropinquare noluit ad Deum ut appropinquaret ad illum He would not draw neer that he might draw neer He that will not be a mountain in Christs way must not be a Mountebank of his own virtue but levell himself even with the ground for he fills the hungry with good things but the rich he sends empty away So the rich in their own conceit and proud of their own gifts shall be sent empty from Christs gates Let us empty our selves and deponere magnificentiam abhorre our selves Job 42.6 Casting our crowns and glory the best things we have at the feet of Christ Revel 4.10 Sixtly it must be made in faith for without faith it is impossible to please God Heb. 11.6 Faith is a Mother-virtue without which all things are to no purpose therefore we are exhorted to ask in faith Jam. 1.6 Cain offered a sacrifice aswell as Abel but it was Abels faith in Christ that made Abels sacrifice accepted Heb. 11 4. Seventhly it must be with fervency for the life and soul of any duty is not the outward action but the inward affection of the heart Lycurgus enjoyned his people to offer little sacrifices to their gods for saith he they regard more the inward affection than the outward action a rule which our great Lawgiver hath given us Mat. 6.7 When ye pray use not much babbling It is said of the Publican Oravit paucis Buter sed affectu multo He couch't much devotion in a little room and yet all the vertues of a true penitent are found in him confession contrition faith and amendment of life If we bring our sheep to Gods Altar and them alone we had as good have left them behinde they are not worth the carriage Isa 1. To what purpose is c. When the Searcher of the reins shall finde a carkas of Religion without a quickning spirit he will turn his countenance from it Deus non habet gratum offerentem propter munera sed munera propter offerentem God valueth the offerer by the gift not the gift by the offerer Non corticis sed cordis Deus He regards not the rinde of the lips but the root of the heart the inward parts Psal 51.6 integer and rectus are joyned together Job 2.3 So we must have these two properties We must be recti straight not crooked and integri sound not hollow our Tabernacles must have gold within as well as without Exod. 25.11 Lastly it must be directed only unto God through Jesus Christ without the Invocation of Saints or Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belong to God Mat. 4.10 Therefore we may not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give any adoration to Saints or Angels But fearing I have been too long on
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
the Sacraments in general ch 11. or by their own virtue for the works sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or a quickning faith to any which before was not inwardly quickned by the Holy Ghost and hath no good motion within himself CHAP. IX The Sacrament of the Lords Supper is a speciall part of the Ministeriall Office that it ought not to be neglected or laid aside Severall Reasons shewing that the long Omission of it is unwarrantable THe cloth of gold with which the Church is apparelled is the righteousness of Christ imputed The hand that putteth on this goodly Garment is faith and the Sacraments confirming our faith in Christ are the buttons as it were clasping the cloake close to the soul We have already clearely proved that it is the office of the Minister of the Gospell and to him it properly belongeth to preach the word and Administer the Sacraments Having spoken of Baptisme I shall now presume to offer something concerning the Lords Supper God in all ages hath given his Church outward representations and visible signes of inward spirituall and heavenly things such were the tree of Life and the tree of Knowledge of good and evil The ratifying his Covenant to the Jewes by Circumcision and the Passeover and to us by Baptism and the Lords Supper which as visible Sermons preach unto us the love of God and give assurance of his promises his Word is the Evidence his Sacraâ—â—â—ts the Seals and what is promised by the one is sealed by the other God did not think his outward word sufficient but also added this Sacrament of his last Supper for our further assurance and confirmation a testimony of his faithfulnesse a pledge of his promises a token of unmeasurable love and remedy against all carnall doubting and distrust having not only his hand writing but seale from whence the faithful soul draws an argument of much comfort and spiritual consolation here are not onely promises but the writing of God the oath of God and the seale of God for confirmation The Sacrament of the Lords Supper doth more clearly and fully considering the manner of working represent and paint out before us the love of God in Christ than the word doth for we doe not only hear of Christ but as it were see handle touch and taste him Now the Lord hath ordained Officers Keepers of his great Seal whom he hath deputed and set apart to this very end to seale his promises and Covenant-graces to every believing subject And therefore if any so deputed shall through pride envy or any sinister respects groundless excuses no waies warrantable refuse to put to this Seal for that use and purpose God intended it is guilty of no small crime and deserveth justly to bear Office no longer At my coming to this place I did upon the importunity of some godly Christians considering the long omission of this Sacrament administer the Lords Supper yet not without many praevious Sermons made for the instruction and preparation of my Congregation at which some more precise than wise took offence and whereas it was intended as a bond for further communion it was made use of to a finall separation and my practise extremely condemned and my person exposed to much calumny being the beginning of a sad persecution I must crave some time to vindicate my practise resolving by Gods assistance that truth shall never suffer by my negligence or cowardize as I long since satisfied my self so I hope I shall satisfie others in this particular What I did in giving the Sacrament to all indifferently must be considered in a time when there was no government or discipline in the Church I shall humbly propose First whether the practise of such Ministers as for a long time omit the giving of the Lords Supper where there are subjects capable of receiving it viz both knowing and godly Christians be warrantable or not Secondly I shall lay before you such Reasons as are alledged for the omission of it Concerning the first I resolve upon the holding the Question negatively That the practise of such as for a long time omit the giving of the Lords Supper where there are subjects capable is not warrantable and that upon these ensuing grounds First the long omission puts a barre to a Christians thankfulnesse for one end of the Lords Supper is to shew forth with thanksgiving the death crosse and sufferings of Christ when we read or hear of Christs passion we are greatly affected but much more when he is set before our eyes and visibly crucified in our sight this extremely moves devout affections and leaves behinde deep impressions No action more than this sets out before us the great love and goodnesse of Christ our Saviour in which every believing soule must needs acknowledge the depth of Gods mercy and love who through Christ was reconciled to us miserable sinners enters into a League and Covenant to be our God and seales his grace and unspeakable benefits by this Sacrament he loves us living and dying and leaves a perpetuall commemoration of his love to mankinde being in this exhibited not onely to the eare but eye and caste which affords exquisite fruition and delight This Sacrament is not a naked but exhibitive signe an objective exciting the minde as the word doth in a morall way representing Christ and him crucified besides it hath a consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum it is a seal and not a teaching and representing signe onely I leave it to any rational mans consideration whether the long omission of so great a pledge of love or seldome administration of this necessary Ordinance of Christ doth not put a barre to a Christians thankfulnesse The Lords Supper is called an Eucharist Luke 2.14 because it is a thanksgiving to God for giving his Son to die for us and therefore that Hymne is so fitly sung by Men on Earth at the commemoration of his death as it was by the Quire of Heaven at the celebration of his birth It was first used in the Communion as it is thought by Thelesphorus a good man Walfrid lib. de â—â—b Eâ—â—l cap. 22. Ian. lib. 3. cap 3. and a glorious Martyr Anno 254 Jan. 5. That which followeth in our Communion book We praise thee We blesse thee Baron annot tom 2 fol. 120. Cassand liturgi cap. 21. was added by that famous Bishop Hilary singing it first in his own Church Anno 340. and after brought into other Churches by Pope Symmachus An. 510. The Churches of Scotland use the like form of thanks at their Communion Secondly that the long omission is a barre to a Christians assurance for this Sacrament is added to this very end to assure us of the love of God in Christ as the word is a speaking Sacrament so the Sacrament is a visible word
authority of sin whereby it detained men under condemnation Calvin in loc Captivitas hîc est nomen collectivum pro captivis hostibus significat quod Deus in suam potestatem hostes redegerit The second fruit of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave gifts unto men The Heb reads it Lakachta Mattanoth Baadam Thou hast received gifts speaking to â—hrist in the second Person Psal 68.18 betwixt receiving and giving there is a vast difference To reconcile the Prophet and Apostle for Gods words admit of no contradictions Hieromes answer may suffice any sober Christian Hieron in Psal 68. David speaks of this donation in time to come but S. Paul as already past and accomplished Thou hast received gifts à Patre hominibus distribuenda Zanch. in Eph. 4. from the Father to be given to men and behold in the Gospel the performance dedit he gave he received that he might give such a reading we finde Exod. 25.2 Speak unto the children of Israel that they receive an offering for me that is according to the translation of our present Church Bible they that bring Bibl Hen. 8. where receiving as Abenezra noteth is giving Castalion Genebr in Psal 68. Calvin in loc and so S. Paul alluding rather to the sense than to the words of David saith He gave gifts unto men Calvin speaks to the same purpose Rem potius ipsam sequitur c. Christ saith August August in Psal 68. is said to receive gifts in that his members received them Mat. 25.40 In as much as ye have done c. As he was man he received gifts on earth as God Aquin. in loc he gave gifts in heaven the first I conceive is more agreeable to the minde of the Holy Ghost whosoever desireth further satisfaction may consult Calvin and Beza But it may be further demanded Quest how Christ is said to give some Apostles c. when elswhere we read that God the Father ordained them 1 Cor. 12.28 and in the same Chapter the Spirit works all these offices I answer Answ 1 from the Person in the text we are taught three things First that all the works of the holy Trinity quoad extra without it self are common and communicable to every Person of the three according to that rule In operibus ad extra tres personae operantur simul servato ordine personarum in operando for we finde that Redemption Acts 20.28 Sanctification 1 Pet. 1.2 is ascribed to the Father Creation John 1.3 and Sanctification 1 Cor. 1.2 is ascribed to the Son Creation Psal 33.6 and Redemption Ephes 4.30 is ascribed to the Holy Ghost joyntly all to each 1 Cor. 6.11 The changing of the persons is usuall in the Bible S. Peter affirmeth that the Word of God was written by the Holy Ghost but S. Paul saith Heb. 1.1 that God the Father in old times spake by the Prophets Secondly we may learn that God the Son is equall in power might and mercy to the Father the Persons diversity alters not the sacred identity He being ascended above all heavens giveth gifts unto men The Creation of the world Col. 1. and his omnipotency Mat. the last his omnisciency forgivenesse of sins divine adoration and a plenary donation of gifts to his Church doe bespeak him God the true God To lay down some particular instances the works which none can doe but God alone are ascribed to him to wit to create and preserve Joh. 1.3 5.17 Col. 1.16 Heb. 1.2 3. to redeem 1 Cor. 1.30 1 Thes 1.10 to blot out iniquities Mat. 9.6 to search the heart Mat. 9.4 Mark 2.8 14.13 to hear our prayers Joh. 14 14. to quicken Joh. 5.27 to judge Joh. 5.22 Moreover the miracles which he wrought by his own power according to that prophesie Esa 53.5 6. unto which also even Christ himself sendeth us Joh. 10.25 Mat. 11.4 5. and for the working whereof he gave power to his Apostles Mat. 10.8 Moreover those attributes which doe agree onely to the nature of God and are ascribed unto him as eternal Mic. 5.2 almighty Joh. 3.31 infinite Mat. 18.20 King of kings Rev. 19.26 Saviour Mat. 1.21 and the rest testifie him to be God by nature I might adde Scripture wherein the Divinity of Christ is proved Esa 9.6 Judg. 6.11 Mat. 16 16. John 20.28 Rom. 9 5. 1 John 5.20 1 Tim. 3.16 In which places Christ is absolutely called God and the name JEHOVAH given to him From the Person Ipse saith Calvin is signified First that it is not a humane invention but a holy institution of Christ Secondly that the Apostles did not chuse themselves but were chosen of Christ Thirdly that none are fit for such a work but those that are set apart by Christ But how is Christ said to give some Apostles Quest and Prophets after his Ascension when we read that on earth he chose his Apostles Mat. 10 gave them a Commission to preach and after his resurrection confirmed them by breathing on them and giving them the Holy Ghost John 20.21 They were sent Answ fitted and qualified whilst Christ was on earth but after his ascension they received the gifts of the Holy Ghost after a more glorious manner and in a farre greater measure Leo. Eadem semper virtus charismatum quaemvis non eadem semper mensura Donorum They had tasted of the Spirit before but at the day of Pentecost they were filled with the holy Ghost they had infusion but then diffusion and effusion as one speaks who distinguisheth the gifts of the holy Ghost by Infusion Diffusion Effusion Again they received the gifts of the Holy Ghost after a farre more glorious manner multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues the substance of the Spirit was invisible the signe visible there must not be onely a tongue eloquence and utterance but fiery tongues courage and zeal Vt fervor discretionem erigat Bern. serm 23. in Gant discretio fervorem regat That zeale may lead discretion and discretion govern zeal If Christ had given his Apostles onely cloven tongues and not fiery they should have been full of knowledge but void of zeal if fiery tongues and not cloven they should have abounded with zeale but not according to knowledge Christ therefore did send down the Spirit in fiery and cloven tongues Thus much of the Person Secondly from the Act in the text pointing out the ordaining and setting apart men for the work of the Ministery is held forth the free and unlimited love of Christ So Placid and Jacob de Val. who besides many pledges of his love freely and undeservedly bestowes on his Church garments of divers colours some excelling in explication some in application some in determination of School-doubts some judicious in informing the understanding others powerful in reforming the will and affections some the sons of consolation others of thunder some construing the Scriptures
to whom the Ministery of the Word is committed in a lawful calling For when there is no power Sacramentally or Ministerially to seal to what purpose is that fealing such doe violare praescriptos à Deo ordines violate the orders prescribed of God A Minister and not a private person represents the person of Christ in the Sacrament whose Deputy and Ambassadour he is and therefore he onely can offer and deliver with power and authority the outward signe which answereth fitly to the inward matter for he onely hath the key of binding and loosing a power that no Lay-man hath If you look unto men by whom this power is administred it is a meer Ministery but if you look unto Christ it is a most high authority than which there is on earth none greater more profitable or more excellent There are two keys the binding and loosing in regard of the divers objects and effects The loosing key is that part of the Ministery whereby remission of sins or absolution from sins in the name of Christ is pronounced unto the Believers according to Gods word publickly or privately and so Heaven is opened and the Believer loosed by the preaching of the Gospel from the bonds of sin and declared an heir of life The binding key is that other part of the Ministery whereby the retention of their sins is denounced unto the Unbelievers and disobedient and so Heaven is shut unto them and they are bound that is they remain captiv'd in the chains of sin and are adjudged to damnation unlesse repentance follow and these keys are of that weight and efficacy that whosoever is remitted or retained on Earth is also remitted and retained in Heaven according to that John 20.23 whose sins ye remit c. None must imagine that this power depends upon the person or worthinesse of the Minister for indeed properly he can neither binde nor loose any man but it depends upon his lawful Ministery or rather upon God himself who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duely execute his office in this sense these two places are reconciled Mark 2.7 Who can forgive sins but God alone that is authoritative and that of John 20.23 Whose sins ye remit c. namely instrumentally therefore saith Attersol Take away the Minister and it is no Sacrament Fourthly a private man hath no power of Consecration without which the water is but common water Atters 1 book c 5. of the Sac. in generall and this is necessarily required to the substance of the Sacrament for when the word is added to the Element then there is made a Sacrament Now the Sacramental word consists partly of a commandment proper and peculiar to Ministers Go teach all Nations partly of a promise annexed in the name of the Father c. In all the Scripture we never reade of either command or promise warranting the use of Baptisme by Lay-persons without the power of Consecration Sacraments are as a dead body without life as a dumb shew without voice as an empty cloud without water and as a barren tree without fruit idle and dumb signs But it will not be amisse to speak somewhat of the Consecration of a Sacrament To consecrate Atters 1 book of the Sac. ch 8. is to take a thing from the Common and ordinary use and to appoint it to some other holy use It is the sanctification or dedication of the outward signes to an holy purpose without this the water in Baptism is common water the bread common bread the wine common wine and such as all men may take at their ordinary tables Without this it hath no power force and vertue 1 book ch 4. and if this be wanting there is no Sacrament for Baptism is no Sacrament except the word be joyned to it and consecrated to that use If either Minister Word or Element be wanting you take away the substance and bring in a nullity of the Sacrament Fiftly There is but one baptisme Ephes 4.5 in regard of the use and of the end so the Nicene Councel I believe one Baptisme for the remission of sins we doe all by this one dore and no other enter into the visible Church Now this one Baptisme is described unto us in the word of truth Atters 3 book of the Sac. of the Lords Supper chap. 20. which we may understand by the Institution of Christ and discharge those from that number of Sacraments that want the warrant of the word so that if there be any other than what is there prescribed it is none a fiction and humane invention This calls to my minde an expression of Zanchy's concerning the Baptism of the 12 Disciples of Ephesus Obs in cap 25. de Bapt Aph. 6. Cùm Paulum diximus eos de quibus Acts 19. Denuo baptizasse tanquam non rite baptizatos id sine ullius interpretis praejudicio diximus c. so goes on Whereas we said that Paul baptized again those of whom it is spoken in the 19 of the Acts as being not rightly baptized we said it without prejudice to any learned Interpreters for we condemn none Only we desire the Reader to construe favourably that word Rebaptize for we meant not that they which were rightly baptized were afterwards baptized again Sed qui vero baptismo praecedente scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non suerant But they which were not baptized with true Baptisme where the true doctrine of God the Father the Son and the holy Ghost went before This to speak properly was indeed not to be rebaptized but to be truly baptized and presently after Illos duodecim discipulos fuisse à Paulo vel saltem jussu Pauli baptizatos tanquam non ritè antea baptizatos Those 12 Disciples were baptized of Paul or at least by Pauls commandment as having not been rightly baptized before These twelve Disciples have occasioned almost as many opinions the Treatises are large I shall confine them desirous to finish this fourth Chapter and so proceed to the rest concerning which we shall be brief Some from hence draw an argument of Rebaptization But August who held a difference betwixt Johns and Christs Baptisme yet defends his opinion from Rebaptization Ambrose and Hierome are of Zanchy's opinion as before related that by a counterfeit Baptisme under the name of the Baptisme of John they were rather defiled than washed or at least not rightly and duely baptized Chrys 3 tom in art Hom. 40. Orig in 19 Art August Tom. 7. cont Petil. c 7. Sueg Tom. 1. in Evang. Hom. 20. The Fathers taught that these words and when they heard it they were baptized were not the words of Saint Paul spoken of them which heard Saint John Baptist but expounded them as the words of S. Luke spoken of them which heard Saint Paul and so it seemeth evident from the Text. Some say that they
Saints So was the Church of Corinth 1 Cor. 1.2 The Church of Philippi Phil. 1.1 and yet there were many Hypocrites amongst them in this sense men may be Saints and yet damned professe Religion seem unblameable and yet want the power of godlinesse and sincerity Many doe wofully delude themselves with the name when they are nothing in truth and reality but alas when these are to die and death stares them in the faces how sad will be their condition it is not an empty name will serve the turn there must be more to the attainment of heaven Secondly what is meant by Perfection or Perfecting Perfection is a state not to be obtained on Earth but reserved for Heaven Talis sedes expectat talem Sessorem Such a house requireth such an Inhabitant as long as we carry flesh about us sin we will 1 Joh. 1.8 Non plenam induimus perfectionem donec totam exu mus infectionem All the stains of our infection must be washed away before there can be perfection So the Apostle Phil. Auguct Hieron tom 2. fol. 254. 3.12 Not that I had already attained c. It is true we are said to be perfect here perfectione partium sed non perfectione graduum partially but not gradually though every part be in some measure sanctified yet we must grow to a perfect man we are Mundi mundani Clean in part and in part to be made clean all our perfection consists in the acknowledgment of our imperfection All our righteousnesse in the forgivenesse of sins August lib. 19. 17. Chap. de Civit. Dei rather than in the perfection of virtue The Authour to the Hebrews tells us of our comming to the spirits of just men made perfect Heb. 12.23 This is a passive quality Non qui perficiunt sed qui perficiuntur Not such as have made themselves perfect but are made perfect Our purity is not in facto but in fieri inchoate not finished The wicked are perfectè imperfecti perfectly imperfect The godly are imperfectè perfecti imperfectly perfect The Cathari against whom Epiphanius and Augustine write in their Books of Heresies affirmed that they were without sin and the Novatians and Donatists held that they were so holy that they needed not say Forgive us our trespasses Audes tu Novatiane mundum te dicere etsi operibus mundus esses hoc solo verbo immundus fieres Darest thou call thy self clean though thou shouldest be so in regard of thy works yet this one word to say thou art clean is enough to make thee unclean Quis melior Prophaeta Davide saith Bernard de quo dixit Deus c. Bern. in annot Who is better than David of whom the Lord said I have found a man after my own heart yet he had need to say Lord enter not into judgment with thy servant c. Non peccare Dei justitia est hominis justitia indulgentia Dei To be without sin is the righteousnesse of God mans righteousnesse is Gods indulgence pardoning of sinne These kinde of men thus swelled with pride blown with ostentation and dreaming of self perfection are in a most dangerous condition Let the Donatist drink never so deep of the justifying Cup of his own Righteousness Let the Pelagian as deeply pledge him Let the Papist climb upon his Meritorious stairs Let the Pharisee glory in his own Robes Let the Legallist pride himself in his own acquired Holiness yet all these will be found to saile on dangerous shelves But not to make this altogether our discourse the words are read diversly Galvin Castalian Some reade ad constitutionem or ad Condendos Sanctos The Saints are of Gods houshold and the Church is Gods House Heb. 3.6 The chief builders whereof under Christ are Apostles Prophets c. Erasm Marlor Vatablus Some reade ad instaurationem for the repairing of such as are decayed in Gods building We sin daily and hourly and therefore that we may not fall finally from grace we had need be repaired and under propt by the daily exhortations of Pastors and Teachers lest our building fall Others read it ad coagmentationem Sanctorum Aretius Beza Zanchy for the joyning and joynting of the Saints The best of people are oftentimes out of joynt out of order out of square Now the Lord out of his infinite goodnesse gives some Apostles c. for the joyning and knitting of the Saints unto the head Christ by faith and unto one another by love Lastly it is read as most agreeable to the Syriack and vulgar Latine for the perfecting of the Saints and that in two respects First in regard of their daily growth in grace going from strength to strength for the word of God is profitable for correction 2 Tim. 3.16 Secondly in regard that their number is fully accomplished by the preaching of the Gospel for grace is not onely begun but perfected by this means Here take notice that Gospel-Ministers are not onely for conversion of Sinners but confirmation of Saints Thirdly that the Saints are not above Gospel-Ordinances The Word of God is the Scepter of Christ by which he rules and governs called the Rod of his power Psal 110.2 The Law of Sion Isa 2.3 The wisdome of God 1 Cor. 2.7 and the sword of his Spirit Ephes 6.17 Now he is stubborn that will not be perswaded by his Rod Rebellious that will not be guided by his Law Foolish that will not submit to his wisdome and mad that will despise the sword of his Spirit they are doubtlesse in a mighty errour that say they are above the Ordinances of God One end of the Ministeriall Office is the gathering together or perfecting of the Saints Saint Peter writes to the Elect of God 1 Pet. 1.1 and to those that had obtained like pretious faith Gods Elect have need to be put in minde of their duty even those that are regenerate and sanctified The second end of the Ministerial Office is the work of the Ministery the word Worke forbids Loytering and the word Ministery Lording Domabis Lupos sed non dominaberis ovibus as Bernard told Eugenius â—â—nchy Deâ—consid lib. 2. As the first concerneth such as are called so this concerneth such as are to call the gifts of Christ are not theorical but practical and given unto Pastors for the work of the Ministery to labour faithfully and painfully to bring souls to God Take heed to your selves saith the holy Chost and to all the flock whereof the c. Acts 20. The end of our preaching is not to make way for our selves and our own preferment but for Gods glory to prepare the way of the Lord and make straight paths for our God Isa 40.3 4. We have a hard task Ars artium Regimen animarum The cunning of all cunnings is to govern souls It is no easie work to make men righteous to dispossesse them of open impiety and close hypocrisie to take the pillows from under
own beauty and judge your selves the fairst and refinedst stuffe you must be ownd forsooth as the GODLY PARTIE Oh! it is an injury not to give you that title you give your selves forth to be The Temple of the Lord Th Temple of the Lord and if reproved presently cry We are Abrahams children of all men you are the hardest to be cured for why should Physick be administred to those that are perfectly sound I must take the liberty to tell you That you forget to build up the Cedar-work of piety and learn onely to paint over with Vermilion to borrow the words of a worthy Divine Men think you Saints you think your selves Angels Flatterers make you Gods and GOD knows you are Devils and will smite such painted walls and rotten gilded posts It is not amisse to give some Characters of you that you may be known and avoided 1. The best things published with the best intent scape not the lash of your censure he that doth not dance after your pipe shall be sure to be scoured and scourged 2. Malice and Envy are seated in your looks and you let slip no advantage that may accomplish your own ends though to the ruine of your neighbours 3. You are tender of no mans Reputation if be crosse your humours his name fame and credit shall be shipwrackt and all the scandals and contumelies that can be imagined shall be layd to his charge to render him vile and odious 4. Before you want matter for persecution bare information shall serve your turn contrary to the Law of God or man 5. You are knowne by your lofty lookes envenomed tongues cruell hands surly salutations and imperious commands 6. Perfoetorem oris By your stinking breath which proceeds either from some hot distemper of your mouth rotten humours in the stomach or ulceration of the lungs If Mr. M. and his crew finde fault with my tartnesse let them know half is not told Emendate vitam ego emendabo verba Mend your waies and I will mend my words Cessate perversè agere Cease from doing evil and I will cease to reprove and rebuke I pray God give you sober judgments peaceable spirits devotion with profession Zeale without envy love without partiality and Religion with Gospel charity for were you guided by this as they that will be Judges of other mens actions ought to be you would forbear to censure or condemn but if my prayers prove ineffectuall and that your flinty hearts cannot be broken know that your sharp frosts and nipping blasts shall not marre the beauty or enervate the vertue of my flourishing tree which God assisting shall stand unshaken in your greatest storms My Saviour came once with Pax vobis Peace be unto you at another time with Vae vobis Woe be unto you The searching wine of Reprehension to eat out the dead flesh is for you more necessary than the oyle of Consolation Woe unto them that prophesie to such as you are smooth things and deceits Isa 30.10 11. Yet if any be so bold as to bring sowre grapes and the sharp wine of reproofs and you once come to be fretted with the just Reprehension of your Hypocrisie then farewell Pastor expect expulsion from thy poor Vineyard thou shalt finde these fiery Serpents wheresoever thou goest with their venemous and burning stings wounding thy person doctrine name fame and whatsoever is dearest to thee I conclude you men of ill temper'd constitutions all earth in your hearts all water in your stomachs all aire in your brains and all fire in your tongues your hearts heavy your stomachs surfeited and watry your brains light and aërie your tongues flaming and fiery you never are at rest but like the troubled Sea cast up myre and dirt Lord deliver me from unreasonable men for all men have not Faith Farewell The persecuted MINISTER In defence of the MINISTERIE The great Ordinance of JESUS CHRIST THE SECOND PART HAving begun a Discourse of severall things touching the Ministerie as in the First Part of this Book the heads of which are layd down in the Title Page I intend by Gods assistance to treat 1. Of the continuance of the Ministerie 2. What is required to the constituting of Gospel-Ministers 3. The excellency and dignity of their calling 4. What respect they ought to bee of amongst Christians 5. That the contempt of them is a great and grievous sin CHAP. I. Ephes 4.13 Of the continuance of the Ministerie till the end of the world and that as long as there is a Church there will be Pastors and Teachers FOr the continuance of the Ministerial Office it is not temporary but lasting and must remain unto the end of the world Ephes 4.13 untill we all come to the unity of the faith and of c. This Unity in the Text hath a double relation 1. To Faith 2. To Knowledge And the object of both is Christ Faith is taken passively Adams The Saints meeting or actively either for that whereby a man believeth or for that which a man believeth either for the instrument that apprehendeth or for the object that is apprehended Now if we take it for the form there is an Unity of Faith Ratione objecti non ratione subjecti One in respect of the object on which it rests not one in respect of the subject in which it remaineth every man hath his proper faith and every faith hath Christ for its object he that seeth must see with his own eyes he that feeleth must feel with his own hands he that entreth into the mansion of glory must have oyle ready in his own lamp the just shall live by his own faith and we shall all meet in the unity of one holy Catholick faith Now if we take it in the other sense for Christ in whom we have believed we shall meet undoubtedly in the unity of those joyes and comforts which we have long expected and all Believers since the Creation till the worlds Dissolution shall meet in the unity of faith Secondly there shall be Unity of Knowledge at the last day though the manner of knowing ceaseth yet the matter remaineth all our knowledge in this life is through the spectacles of faith in the glasse of the Scriptures we see in part we know imperfectly we behold Christ through the lattesse Cant. 2.9 darkly through a glasse 1 Cor. 13.12 but in heaven we shall know him face to face we shall live by sight not by faith faith and hope shall vanish there shall be onely fruition in heaven and in this we shall all meet 1 Joh. 3.2 To a perfect man full perfection is reserved for heaven when our reunited bodies and soules shall possesse perfect glory and reign with our Saviour for ever We are said here to be one body whose head is Christ 1 Cor. 12.27 but there one perfect man and in truth the expression is very patheticall for the Saints in glory cannot be called a body for a body receives augmentation
capt Babyl cap. de Ordine Which is enough to keep out sacrilegious Intruders This opinion as it is not sound so neither is it absurd or much inconvenient For as a Minister that hath that power by lawfull Ordination cannot lose that power by Degradation or otherwise because it is a gracious gift never to be reiterated and called by the Schoolmen how properly I know not Character indelebilis So by degradation c. he may be restrained from the use and exercise of this power and if he use it before restitution he sinnes Which is a tenet so generally admitted of all hands that I hold it losse of time to labour in the proof of it CHAP. III. Rom. 10.15 Contains the excellency and dignity of the calling of the Ministerie which appears by those Names and Titles given to them HOw beautifull are the feet of them c Rom. 10.15 This place is taken out of the Prophets Isa 52.7 Nahum 1.15 though not the same serie ordine Scripturae in Scripture words yet the same quoad sensum Scripturae in Scripture sense for scarcely is there any place quoted out of the Old Testament but it varieth in some words in the New yet it may be said to be the same as it is written Nah. 1.15 How beautifull The Prophet Nahum addeth the word Behold Behold how beautifull This is ever the Herauld of some excellent thing it is as the sounding of a Trumpet before some great Proclamation or like the ☞ in the Margine of a Book pointing to some remarkable thing of great consequence and imports some special note worthy our deeper and more serious observation it is as the ringing of the great Bell before the Sermon of some famous Preacher it requires and calls for our best and serious attention Behold The Philosophers are called the Secretaries of Nature The Prophets the Oracles of the Law And the Ministers the Stewards of the Gospel Or as one calleth them Gods High Commissioners who have power to be instrumentall by the preaching of the Gospel to redeem Soules from the power of Hell and the Devils clawes Job 33 24. Though in the judgment of the world no condition is thought to be more base or vile than this calling yet Christ thought so highly and honourably of it that refusing to be King he chose the office of a Minister he did not account it a slavery to serve the Lord. Now the calling of the Ministery seemeth to be honourable by those severall Names and Titles given to those that bear the office First they are termed Angels and John the Baptist is called Angelus Dominl The Messenger or Angel of the Lord Mal. 3.1 Origen mistook in thinking him an Angel indeed he was not so Naturâ but Officio Not in Nature but in Office this is given to the Priest of the Old Testament Mal. 2.7 He is the Messenger of the Lord of Hosts And to the Ministers of the New Revel 2.1.8.12 Chap. 3.1 7 14. verses The Ministers of the seven Churches are called the Angels of those Churches Now as Angels so Ministers are not to carry their own message but the message of their Lord and Master and to be respected and had in esteem for their works sake Secondly they are termed the Servants of Christ he that serves himself serveth a Fool he that serves the Devil serves his Enemy he that serves the World serves his Servant but he that serves CHRIST serves his Maker and Master A style not base but exceeding honourable David a King yet boasts notwithstanding of this title Behold I am thy servant I am thy servant Psal 116.16 All the Patriarchs Prophets and Apostles have gloried in this service If it be honourable to serve a King assuredly greater to serve the King of kings Better to be a Door-keeper in the house of God than to dwell in the tents of wickednesse Psal 84. All Christians are Gods servants sworn to fight under Christs banner and to continue his faithfull Souldiers and Servants unto their lives end But Ministers they are his Servants in ordinary neer unto him and after a special manner employed in the service of Jesus Christ Other men may serve God and yet walk in their callings but Preachers have no other calling but to serve God to bring Soules into his Sheepfold and to enlarge his kingdome The spiritual Labourer is worthy of his hire but if he labour for hire only he may make himself merry with his reward on Earth Heaven hath none for him That good is well done that is done of conscience If then they are Gods servants they are not their own Masters They have a Master even God whose they are and for whom and from whom they come and therefore for their Master's sake to be beloved and honoured He that despiseth you saith Christ despiseth me God will esteem the wrongs of his Servants as done to himselfe their dishonour is his own They are Servants not for base uses as Moab Psal 60.8 to wash pots but preferred to offices of trust and offices of honour to bear the Lords vessels Isa 52. Thirdly they are Gods mouth Jer. 15.19 Thou shalt be as my mouth it is God in them that speak They are Christ's mouth 2 Cor. 13.3 Seeing that ye seek experience of Christ that speaketh in me c. This may teach you to hear our voice not as the word of men but as it is indeed the Word of God 1 Thes 2.13 Christ said of the wicked Pharisees Que dicunt facite Doe as they say but not as they doe August against Pet lib. 2. cap. 6. saith Dicunt enim quae Dei sunt faciunt quae sua sunt They doe their own workes but speak the Lords Word and therefore doe as they say So long as the Preachers deliver the wholsome words of our Lord Jesus you must entertain them as the Angels of God even as Christ Jesus He that despiseth the Messengers of Gods Word loves not the message nor him that sent him He that cometh into the publick place to entrap the Minister and carp at his word commeth to affront and abuse the King of kings and Lord of lords whose servants they are and whose message they bear Fourthly they are Gods Ambassadours 2 Cor. 5.20 They are not common Ambassadors but Legati à latere Stewards of his hidden secrets If an honour to a Subject from an Earthly King much more to a poor Worm Man to be Ambassadour to the King of kings for what is an Apostleship but the Lords Ambassage A title of such honour as Christ himself disdained not to be called an Apostle Heb. 3.1 They bring the glad tydings of reconciliation betwixt God and Man The Lord hath honoured us to be instrumental to tie this knot yet for the hand of the most High God to perfect He vouchsafeth this honour to us as his Instruments that we in his name and power shall tye a double knot on Earth not onely temporal but
Eternal of the believing Soule to her husband CHRIST Not that we have power of our selves for were we all Boanergeses the sons of Thunder we are not able without him to turn your hearts to righteousnesse it is Christ that must clear the eye undeaf the eare unlock the heart and shake the inmost power of the soul as the thunder shakes the wildernesse It is by our Ministery not our authority that your Souls are converted Let the power be ascribed to God not to us It is no small honour to be Ambassadours to the King of kings Ministers of the Spirit 2 Cor. 3.6 and therefore glorious Moses whose countenance the Israelites might not behold for his glory yet are the Ministers of Christ more glorious than he verse 8. How shall not the ministration of the Spirit be rather glorious c Fiftly they are Gods Stewards his high Stewards 1 Cor. 4 1. Let a man account of us as the Ministers of Christ and Stewards of the mysteries of God they are not onely Ambassadours but Legati à latere Stewards of his hidden secrets not onely Dispensatores Ministeriorum as in the Vulgar Latine but according to the Original Mysteriorum Dispensers of his Sacraments which are mysteries and preaching of his saith which is a deep secret 1 Tim. 3.16 Now saith the Apostle Let a man esteem of such not ascribe too much or give too little not magnifie them as Christ for they are not Masters but Ministers and yet not vilifie them for they are not ordinary Servants but Stewards and that of Gods own secrets Sixtly they are the Masters of Assemblies Eccles 12.11 and therefore to be reverenced Spiritual Fathers 1 Cor. 4 15. and therefore to be honoured Physicians not of the body but of the soul to speak properly Christ is our onely Physician who hath the soveraign balm of Gilead but allegorically they are called Physicians Jer. 8.22 Not that they cure of themselves but that they apply Christs saving Physick to the sickly souls of his people and therefore to be esteemed They are termed Saviours as in the last verse of the Prophesie of Obadiah And Saviours shall come up to mount Zion Take heed saith the Apostle unto thyself and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 4.16 and therefore in no wise to be despised because he that receiveth these receiveth Christ and he that despiseth these despiseth Christ Mat. 10.40 Howsoever man debaseth this calling God exalts it and though the Minister be in the opinion of the world as S. Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.8 lesse than the lowest yet in Christs judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater than the greatest Mat. 11.11 Seventhly Ministers and Dispensers of the Gospel are called starres Rev. 1.20 in name Stella à stando dicitur Why nomine substantia sins metu effectibus God hath fixt them in their Orbes In substance it is a more solid part of his Orbe light simple and most pure in scituation being regularly carried finisheth its course in a determinate space of time in motion 1. circular à Deo coepimus in Deo claudimus 2. Incessant without intermission 3. Swift nescit tarda molimina Spiritus the holy Ghost cannot abide delaies 4. Orderly keeping our own and equall distance 5. In effects in influence light and delight The seven Starres which thou sawest are the Angels of the seven Churches they are Starres on Earth and if they turn men to righteousnes shall shine as Starres in heaven Dan. 12.3 Philosophers tell us that the Sun doth partly enlighten the starres of Heaven but Divinity saith the Sun of Righteousnesse doth wholly enlighten the Starres of the Church God hath placed them high that they may the more commodiously shine to us So he hath put Ministers in eminent places that their light may be more perspicuous Candles are lighted and not thrust into blinde and dark corners Eighthly they are Gods Labourers not in mean things but in the Word farre more excellent than either gold or pretious stones Job 28. than the Gold of Ophir than much fine gold Psal 19. This is that Jewel which the Merchant in the Gospel bought with the sale of his whole substance the Word the immortal Word of God Now that that is of price must needs be of estimation that that is profitable is honourable and truly were there no other Reason but this that they hold forth the Word of God the ordinary means of salvation the Organ and instrument of blessednesse and everlasting life it were enough to prove the dignity of their calling I might proceed to other Names and Titles there being no lesse than two and twenty in Scripture that denote their worth and dignity but this may suffice Truly Brethren we live in an Age whereof it may be said Innumerae pestes Erebi glomerantur in unum The mischiefs of Hell are swarmed to one round and the abominations of Dumah Aegypt and Babylon may all be found in England and this sin of the contempt of the Ministery is not the least it was one ground of a day of Publick Fasting not long since and it may be one ground of our daily and continual lamenting to see this high and honourable calling so base and vile in peoples opinion The Galatians received S. Paul as an Angel of God yea as Christ Jesus Gal. 4.14 but many preferre their Swine before them The Word of God is the Plow of the Lord the People the Husbandry 1 Cor. 3.9 The Ministers are his Oxen to work at his plow to break up the fallow ground and to tread out the corn Now how be their mouthes muzzled and they that feed others have nothing to feed themselves tyed to the rack and manger But alas this is not all how are they rayled on reviled traduced their name and fame blasted as if they were the scum and off scouring of the earth It is most unnatural for a man to despise his brother the sonne of his own father it is a brand set upon the tongue that must burn with unquenchable flames that it spake against his Brother and slandred his own Mothers Son Psal 50.20 but greater is their sin and lesse cannot their punishment be that not onely condemn their brethren but vilifie their Fathers those whom God hath chosen as instruments of their spiritual good and salvation 1 Cor. 4.15 When the Lord would brand the Israelites with a mark of the greatest reproach he saith Thy people are as they that rebuke the Priest Hos 4 4. as is here taken absolutely they are such as indeed Rebuke the Priest they were not onely impatient of reproof but which was more they contended with their Teachers They lessoned them that would not be lessoned by them and rebuked those by whom they were rebuked they were grown so insolent and impudent in their sins that they durst defend them against their Reprovers
God he that is an avenger of Fornication and Covetousnesse is God he that calleth unto this holinesse is God he therefore that despiseth our admonition in this case despiseth not man but God God the Father who created us in holinesse God the Son who renued us unto holinesse and God the Holy Ghost who keepeth us in true holinesse But how doth the Apostle prove this Proposition He that despiseth c because saith he God hath sent his holy Spirit among you There are two Readings of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we translate with Marl and Beza God hath given us his holy Spirit then Pauls argument is thus framed he that despiseth us despiseth not man but God for we write not out of our own authority but as inspird by the blessed Spirit which is God If according to the best Copies God hath sent his holy Spirit among you then the Apostle thus argueth God hath sent his Spirit to this end that you may discern sanctification to be his will His Spirit is our keeper Rom. 8. Our Comforter John 14. Our Teacher 1 John 2. and therefore quench not the Spirit in endeavouring to quench the gifts of the Spirit He that stoppeth his ears and hardneth his heart in the Preachers Exhortation by the Lord Jesus little regardeth the will and word of God despiseth not man but God Despise him not at your perill you despise God himself and you shall not go Scot-free on your souls be it that hear me this day whose Table-talke is furnished with jests and invectives against Ministers and whose study is how to vex afflict and torment them Themistocles was ever banished in peace but sent for home in warre We are passed over in the daies of pride as uselesse creatures but when the wrath of God falls on their naked conscience then the Minister is thought on when your pulse beats sickly and you lie on your groaning beds then are they intreated for counsell and advise What a madnesse is it to contemn those living whom if God own you in mercy you will love dying I am sick and like to die is there no balm in Gilead is there no Physitian there tell some tydings from heaven some comfortable things of Sion I beseech you you are the Ambassadours of Christ and bring the glad tydings of peace and is there no comfort no peace for me thus they that in fair weather beat us in foule run for shelter to us We shall be thought to be good Ministers untill unpleasing things drop from us and then farewell good conceit as Tertullian spake merrily of the Heathen Unlesse God please man he shall be God no longer But alas say some what are you and what is your calling why doe ye lift up your selves the Congregation is holy c. First you are but men it is true yet men of God called and deputed his Officers and Ambassadours intrusted with high and holy mysteries 1 Cor. 4.1 Let a man c. Secondly you are weak men its true subject to the like passions with others yet our word is powerful and the proudest of you if God intend you good is turned by our Ministery and if the word be not the savour of life it is the savour of death We have this treasure saith the Apostle 2 Cor. 4.7 Thirdly you die like men its true but our words live and it is the immortal Word of God that lives and abides for ever 1 Pet. 1.23 Being born anew c. Fourthly all you say is but talk words are but winde Well if you call the preaching of Gods Word talking for ought I know you may talk of mercy and have none it is such talking as will tend either to thy conversion or confusion for whom we loose on earth are loosed in heaven and whom we binde on earth are bound in heaven Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation The Idolaters and Heathens doubtlesse shall rise up in judgment against the men of this generation How were Baals Priests esteemed by Jezebel the Priests of the Grave by Ahab the Aegyptian Priests by Pharaoh Masse-Priests by Papists and the Mufti by the Turks And yet the true Preachers of the Word that hold forth the saving doctrine of salvation are amongst Christians as spectacles unto the world as laughing and gazing-stocks 1 Cor. 4.9 I am afraid it will befall many as it did Saul who sought Samuel when he was dead whose counsell he did not regard whilest he was alive It is observed that the contempt of the Ministery leadeth to the greatest and foulest sinnes for it is not possible that any should honour the Message of God and despise him that God hath chosen to bring it and this very sinne opens a gap to all wickedness and ushereth in monstrous impieties Sathans kingdome as is observed standeth on four props especially all which I finde in the 8th of S. John 1. Railing verse 48 Say we not well that thou art a Samaritane and hast a Devil The Pharisees in their wickedest actions the persecuting of Gods Prophets thought they did God service and in their foulest words railing against Christ the Son of God they think they doe well Say we not well It is said of the Lyndians that they worshipt Hercules the best when they railed the fastest So many in railing and reviling think it an ornament a grace a badge of zeal and that there is nothing amisse Say we not well No no such saying derogates from God the honour of Christianity and most unbecoming the Gospel of Christ But who railed thus No Rabshakeh no Shimei no sons of Belial but such as called themselves holy verse 33. We be Abrahams seed and were never in bondage to any man Oh the great delusion of the Devil to blinde men and women so that they think they say well when they sin foulest in those words of Christ who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life you shall finde three degrees of sin and three degrees of punishment Mat 5.22 The degrees of sinne are angry thoughts scornfull gestures and opprobrious words to the first is opposed Judgment to the second a Councel to the third Hell fire It is the saying of S. Hierome to strip men of passion is to make them no men Est hominem de homine tollere S. Paul bids Be angry and sinne not Ephes 4 26. He alloweth that which is natural and condemneth that which is culpable so Gerson Ira non est peccatum quoad esse naturae sed quoad esse moris That our anger should not prove faulty Christ sets down two Rules for our direction 1. Concerning the matter with a brother 2. The manner unadvisedly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations but some Greek Copies as Erasmus