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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	lord_n	servant_n	serve_v	7,269	5	6.9164	4	false

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

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

that one railed on him behinde his back When I am away saith he let him beat me too Beza's answer to a Spanish Jesuit is worth our observation and worthy our imitation who disputing about the Eucharist called him and Calvin Vulpes Serpentes Simias Foxes Serpents and Apes To which he answereth Non magis nos credere quàm transubstantiationem We no more believe it than transubstantiation The best Apologie to scorn and petulancy is patience and silence but if slanders redound to the discredit of our holy profession and calling and truth comes to be wounded through our sides then to hold our peace is sinfull Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Christ we must not put up To these latter I heartily wish a more sound judgment and sober affection To the former I submit Non modò pium Lectorem sed Liberum correctorem desidero Saint Augustine hath his Retractations Bellarmine his Recognitions Baronius his Emendanda The Disciples their Errata Therefore I conclude Si quid in hoc Lector placet Walfridus Strabo de rebus Eccles assignare memento Id Domino quicquid displicet hocce mihi For what 's here good praise great Jehovah's name For what 's here bad on me lay all the blame THE CONTENTS Of the ensuing Treatises PART I. CHAP. I. OF the division of the Text and meaning of the words with the opinion of the Orthodox touching the names of Apostles Prophets Evangelists Pastors and Teachers and how there is a Ministeriall office men ordained and appointed by God for dispensing the Ordinances of the New Testament page 1 CHAP. II. That a Ministerial Office consisteth chiefly in 3 things in publick Preaching Praying and administration of the Sacraments page 15 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 page 21 CHAP. IV. That the administration of the Sacrament of Baptisme by a private person one not set apart to the Ministery is no Sacrament but invalid and to no purpose with answer to some Objections page 26 CHAP. V. That it is a grievous sin in such as being not lawfully called offer to take upon them the Ministerial Function page 35 CHAP. VI. That the Sacrament of Baptism lawfully administred ought not to be reiterated page 40 CHAP VII That Necessity is no plea for Baptisme by Lay persons page 42 CHAP VIII That the efficacy of it is not tyed to the Instrument or outward sign page 45 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 page 48 CHAP. X. The severall Objections for the long Omission of the Lords Supper answered page 58 CHAP. XI Contains the end of the Ministeriall Office which is threefold set down by the Apostle Ephes 4.12 perfecting of the Saints work of the Ministery and edifying c. page 71 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 page 79 The Contents of Part II. 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 page 119 CHAP. II. Rom. 10.15 What is required to the constituting of Gospel-Ministers viz three things 1 Abilities 2. A holy life 3. Mission or sending With some Objections briefly propounded and answered page 127 CHAP. III. Rom. 10.15 Contains the excellency and dignity of the calling of the Ministerie which appears by those severall Names and Titles given to them page 146 CHAP. IV. 1 Cor. 4.1 Contains the Respect Ministers ought to be of amongst Christians which consists 1. in carefull attention and diligent hearkening to their doctrine 2. In the Reverend estimation of their persons 3. In their provision and maintenance 4. In standing by them and with them helping and encouraging them page 153 CHAP. V. Luke 10.16 Sheweth that the contempt of the Ministers of the Gospel is a great and grievous sin the reasons of it and how it exposeth men to the wrath of God page 167 The persecuted MINISTER In defence of the MINISTERIE The great Ordinance of Jesus Christ CHAP. I. Of the division of the Text and meaning of the words with the opinion of the Orthodox touching the names of Apostles Prophets Evangelists Pastors and Teachers and how there is a Ministeriall office men ordained and appointed by God for dispensing the Ordinances of the New Testament EPHES. ● II. He gave some Apostles some Prophets c. THe words contain Christs ordination or institution of men to the work of the Ministry for the good and benefit of his Church Docet enim Christum varios quidem Ministrorum ordines in Ecclesia constituisse Zanch. in loc saith Zanchy The Apostle teacheth that Christ hath instituted severall Orders of Ministers in the Church Summa est Calv. in loc quod Evangelium per certos homines praedicatur ad id munus ordinatos saith Calvin the summe of that place is that the Gospel is preached by certain men ordained to that work Beza hath something to the same effect and concludes Beza in loc That Doctors and Pastors are appointed by God as perpetuall Officers in the Church Hem. in loc So Hemingius to the same purpose Enumeratio donorum quibus Christus potissimum ornat Ecclesiam significatio finis cui ista dona destinantur Dona sunt Apostoli Prophetae Evangelistae Here he reckons those gifts with which Christ chiefly adorneth his Church and the Text points out 3 things Idem dedit saith Zanchy The person ordaining The ordination it self The persons ordained The ipse in the Text is Christ mentioned ver 7. and referres us to some thing before where you have Christs Ascension and the happy fruits of it branched into two particulars First he led Captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caeptivam duxit Captivitatem Hicron in loc Hemin in loc Zanch. in loc that is saith Hierome the Devil and all his Complices Hell Death and the Grave Nomine captivitatis regnum Diaboli intelligitur Captivity saith Zanchy is taken passively or actively passively for those who are held captive by the Devil actively for the Devil who holds men captive the former Christ redeemed by his mighty hand and the latter Zanch. in loc he brought to subjection Illorum potentiam destruens regnúmque illorum evertens according to that of the Apostle Col. 2.15 Ambr. in loc and having spoiled principalities c. Sustulit illam quasi authoritatem peccati qua homines destinebat in inferno Christ took away the power and

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

Turks Jews and Hereticks and such as professe not the Gospel of Christ Fiftly all prophane ungodly and malicious wretches all Drunkards Adulterers Blasphemers Contemners of God c. if these should be admitted after they are legally tried and found out to be such and by authority adjudged the Church of God would be a synagogue of Sathan the fellowship of Saints a stye of swine a stable of beasts a cage of unclean birds But the question is not whether such should be debarred but who hath the power of debarring from the Sacrament for seeing the censure of the Church it doth not belong to private persons it is not in their power to draw out of the censures of the Church against notorious offenders but in the Governours of it But here it may be demanded whether the Minister in the want of government may not suspend his own act Dem. and hold his hands from giving the Sacrament to one that he knows to be prophane It is thought by most he may not for the Reasons afore alledged it is an act that belongs to the Church-Officers and would introduce a world of tyranny and few could assure themselves the benefit of Receiving if the Minister had this unlimited power Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one whom of his own knowledge he knows may be drunk and the like and this is not a censure but Gradus ad censuram The Idolaters by the light of Nature would not suffer all to approach their Sacrifices but cried out That prophane men must be packing such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water but must endeavour to keep them back by powerfull arguments of the danger of unworthy receiving which for all that if they dare go on and there be no government in the Church then to keep back his hand from reaching that to him which he knows will aggravate their judgments Every Pastor is to have a Pastoral care of any of his flock and he hath a power of order and jurisdiction as a Watchman though not of Church-jurisdiction which belongeth to Church-Officers This is done by the Law of Charity and not Ex officio by authority Every man by Divine Law is his Brothers keeper and must not suffer sin to lie on him which is no more than Sublevatio miseriae peccantis the succouring of the misery of a sinner or act of prudence mercy and compassion Esse benevolentiam potius quàm severitatem Rather clemency than severity charitatem potius esse quàm potestatem Rather an act of charity than power he doth but the part of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erre or to call him from erring But this I leave to the censure of my brethren for to be determined by me is saucy presumption From a promiscuous receiving by wicked and ungodly Object 4 there is a great deal of scandal or offence given That which is perfectly good cannot be the occasion of evil Answ 1 as the Sacrament of the Lords Supper Indeed that which simply and of it self causeth evil is evil it self Secondly know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a setled Government Thirdly none but the Officers of the Church have power of Church-censure Fourthly that in the want of Government a Minister ought to use all means possible for the removing of scandall and preventing the great abuse of the Lords Supper and after such means and endeavours he is not to omit it because of scandall and that for these Reasons First Scandall or offence will ensue the very best actions Christ is foolishnesse to the Gentiles a stumbling block to the Jewes an offence to both The Word is the savour of life and death so is the Sacrament a poyson to the unworthy Receiver a cordiall to the Believer Secondly there is not any ordinance of God at which some will not be offended Therefore to lay aside Gods Ordinances because scandall will follow is a strange conclusion for offences will be in the Church till the comming of Christ Thirdly Scandals are accepta or data taken or given the offence or scandal following the Lords Supper is onely taken not given for a Minister dispenseth a necessary Ordinance of Christ performs a commanded duty which cannot be omitted without sin therefore the administration of the Lords Supper cannot be said to cause scandal For scandal given is some way or other morally irregular either because evil in it self or because it hath appearance of evil and is inductive to sin either from the intent of the agent or nature of the action in it selfe But so is not the administration of the Lords Supper it is neither evil in it self nor hath the appearance of evil being an Ordinance of Christ It is Bonum per se and the omission of it is onely bonum per accidens in the case of scandal Now that which is good per accidens cannot shut out that which is good per se it is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni The former is Malum simpliciter the other is but Malum per accidens But here it may be objected Object that we cannot partake of the Table of the Lord and of the Table of Devils therefore we must not have fellowship with the ungodly This hath been answered before Answer I shall onely give you what Master Rutherford saith The Table of Idols is that Table of Devils and false worship kindly in respect of the Object that we must separate from but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident in respect the person being out of Christ eateth damnation to himself but it is not per se and kindly the Table of Devils to others and therefore I must not separate from it The Supper was to Judas the Devils Table because Sathan entred in him with a sop to cause him to betray the Lord and Christ told before one of them twelve had a Devil and so to one of the twelve the Supper was the Devils Table yet could not the Disciples separate therefrom I desire to know First whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians and cause of grief as the administration of it can possibly be a scandal Secondly whether that good that cometh by it is not greater than the offence that is taken by any Thirdly whether any duty expresly commanded ought to be forborn for scandal-sake Fourthly whether the benefit that commeth by it be not farre greater than any evil that can follow on the administration of it The Minister in giving it to the wicked and ungodly gives them

sacrifice acceptable to God by Jesus Christ Ibid. ver 9. But ye are a chosen generation a royall Priesthood a holy nation a peculiar people that ye should shew forth the praises of him Vt praedicetis virtutes illius as Mr. Beza turneth it which is to preach who hath called you out of darkness into his marvellous light Where Christians are said to be called to this That they should declare or preach virtutem Christi the power and excellency of Christ Therefore all Christians may and ought to preach which is the principal office of a Minister Rev. 5.10 Thou hast made us unto our God Kings and Priests c. Rev. 20.6 They shall be Priests of God and of Christ 2 Cor. 3.6 Who also hath made us able or fit Idoneos Ministers of the New Testament Answer These places are to be understood of a Spiritual priesthood Answ 1 wherein we offer spiritual sacrifices of prayers praises and good works which Christians of all sorts are bound to offer to God and thence are they called Priests in Scripture as I learned from the incomparable Doctor Rainolds Conf p. 463 471. c. Which priesthood is common or rather proper to all Godly men But the Ministery whereof the question is agreeth likewise to sinners who are not a chosen generation a holy nation c. as S. Peter calleth them For Order is Gratia gratis data a Grace freely given for he saving of others but not Gratia gratum faciens a Grace making gracious for the saving of himself And God forbid that the sinnes of the Minister should pollute or annihilate the Ordinance of God any more than a fowle hand doth hurt or hinder the growth or fructifying of the good seed which it casteth into the ground And it is well distinguished in the Schools That he that hath not forgivenesse of sins formally may have it Ministerially As he that hath not in his purse one peny of his own may notwithstanding carry many crowns to another from his Lord and Master This I speak to shew That the Texts which speak of spiritual Priesthood c. are not appliable to the Functions of an External publick Ministery 2. That in Rev. 5. 20. is to be understood of the Priesthood of the Blessed in Heaven which consisteth in offering of prayers c. So that they doe Toto coelo errare that make the Priesthood In patriâ the same with the Ministery In viâ The one being grounded upon actual fruition of Joy and Glory immortal the other upon hopes and indeavours for obtaining Grace which may bring us to that state of Glory 3. The words of S. Peter seem to be taken out of Exodus 19.6 Ye shall be unto me a kingdome of Priests and an holy nation Where the same thing is spoken of the Hebrews which S. Peter attributeth to Christians But in the Old Testament all were not properly called Priests but onely the sons and posterity of Aaron and yet all were spiritual Priests namely those that did obey the voice of the Lord and keep his Covenant ibid. v. 5. 4. As well S. Peter in his Eristle as S. John in his Revelation doe joyn Kingdome with Priesthood So that all Christians are Priests as they are all Kings Not properly in respect of civil external Government or publick external Ministery but spiritually in conquering their vices and in the holy government and order of their affections and actions as also in offering spirituall sacrifices of praises thanksgiving good works c. Nay each his own body a living sacrifice holy acceptable unto God c. Rom. 12.1 But this name is given to Ministers of the Gospel in a more peculiar sense because they are called to offer up the bodies of other men in like sort See Dr. Rainolds ubi supra 5. That of S. Peter That you should shew forth the praises or preach the virtues of him c. is not to be understood That all Christians should take upon them the publick Function of preaching the word of God by Explication Application thereof to the consciences of men But that all should give thanks and praises to our Lord God for his continual and innumerable benefits And this not so much in words as in good works that so their Life may be a reall and effectuall Sermon to all that know them and a strong motive To glorifie our Father which is in heaven Mat. 5.16 In like manner are understood many other places as Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy worke 1 Tim. 2.10 Which becometh women professing godlinesse with good works Or rather * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annunciantes pietatem per bona opera By or in their good works And afterwards verse 12. he saith But I suffer not a woman to teach c. So that these who are bound to preach really are forbidden to preach verbally especially in the Church where it is a shame for a Woman to speake 1 Cor. 14.35 6. Who hath made us able Ministers c. 2 Cor. 3.6 The Apostle speaketh not of all Christians but of himself onely and his other Collegues or Co-partners in office For he compareth himself with Moses who was a Minister of the Old Testament and letter which killeth But he and his Collegues were Ministers of the New Testament and Spirit which quickneth c. But it appeareth in the Old Testament that all were not Ministers and Publishers of the Law but onely Moses and the Priests after him For the Priests lips should keep knowledge and they should seek the Law at his mouth For he is the Messenger of the Lord of hosts Malac. 2.7 Besides in all the precedent Chapter the Apostle speaketh o himself and likewise at the beginning of this Chapter when he saith Doe we begin again to commend our selves Or need we as some others Epistles of commendation to you or of commendation from you Other Objections there be to the like purpose which I forbear to set down because I would not too long trespasse upon the patience and time of the Christian Reader and for that I conceive the Answer to these to be a full Solution of the rest Only I am sorry that the great Light of the Church Mr. Luther is entituled by the Objectors to the patronage of their Cause Howsoever we are not to subscribe with a blinde obedience to the dictates of any great Master Especially when he goes single against the current of all sound and Reformed Churches Yet thus much I can say for him That his opinion is so qualified that it affordeth little or no advantage to the Objectors nor openeth a door to that Chaos of confusion which they would introduce For albeit he might hold That all Christians be equally Priests having the same power in the Word and Sacraments Yet he denieth that any may use or exercise this power without the consent of the Community or calling of a Superiour In lib. de