before they be Conduits in the Countrey they have an ordinary mission or calling according to the rules and Canons of the Scripture and not to dream of the extraordinary mission of the Apostles which was but temporary during the Churches infancy accompanied with miracles whereunto an end was put in the primitive times of the Evangelical Church But it may be objected Object Was not the calling of Huss Whitcliffe and Luther and some others of that Age in that general defection extraordinary I answer Answ their calling if we take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common manner and use was ordinary for they were Pastors from the institution of the Church of Rome but when the filthinesse of that Church was wiped away it was also lawfull although extraordinary for they had the gifts of true wisdome and knowledge of that heavenly doctrine which lay obscured 2. They had the gift of powerful teaching whereby many thousands were converted 3. The gift of undanted resolution and constancy 4. Gods unexpected and marvellous blessing of their labours to the astonishment of their adversaries so that it may without offence be affirmed that the calling of the Reformers of the Church was partly extraordinary and withstood the ordinary corruptions wicked and suspitious forms of an ordinary calling A calling may be expressly and formally corrupt Ruth due right of Presb. Ex intentione ordinantis operantis in respect of the particular intention of the Ordainers as Luthers calling to be Monk was a corrupt calling and in that respect he could not give a calling to others But it was virtually good and lawfull ex intentione operis ordinationis ipsius in respect of the intention of the Catholick Church being called to preach the Word of God which obliged him and not the Roman faith intended by the Ordainers And the same Author concludes that he sees no inconvenience to say Rutherf of the calling of the Reformers Com 1. ad Rom. Art 31. that Luther was extraordinarily called of God to go to other Churches as well as that of Wittenberg It was not properly extraordinary but a middle calling between a mediate and immediate as Parreus To this purpose is the Confession of the French Church it is said that somtimes as it fell out also in our daies the state of the Church being disturbed it was necessary that some should be raised up of the Lord extraordinarily which should repair the ruines of the decayed Church Prophets Propheta comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res futur as enunciare to tell things to come of these some were Legal some Evangelical some of the Old and some of the New Testament he is defined to be a person called of God to declare to men his will whether of things present or things to come of such we read Heb. 1.1 In the New Testament the name Prophet is taken Generally or Specially Specially for such an one as declares things to come as Paul 2 Thes 2.3 and Peter 2 Pet. 3.3 and Agabus Acts 11.28 Generally For every one that hath the gift of prophesying that is of understanding and unfolding the Scripture for the use and edification of the Church 2 Cor 14.3.4.5.29 so Mat. 23.24 Behold I send you Prophets that is Preachers such as interpret the Scripture of the Prophets So Rom. 12.6 1 Cor. 13. We know in part Dr. Boys third Sunday in Advent we prophesie in part such Prophets God hath given to his Church till the consummation of all things There are 3 kindes of Prophets according to the threefold distinction of times some write of things past as Moses some of things to come so Christ was foretold by the mouth of his holy Prophets some of things present as Zachary Evangelists The name signifieth Publishers of glad tydings and this consists either In Writing or In Preaching In Writing Clem. Alexan. firomat lib. 1. interpret Gentiano and so Matthew Mark Luke and John are called Evangelists The Gospel is preached as well by writing as by speaking as well by pen as by tongue The word spoken for the time is most piercing but the letter written is of most continuance In Preaching and so Saint Paul exhorteth Timothy to doe the work of an Evangelist to preach the glad tydings of salvation the Evangelists were subsidiary and certain secundary Apostles who had power and authority to set Pastors and Orders in particular Churches to which they were sent and that untill such time as they were recalled by the Apostles of this sort were Timothy Aretius de Offic Eccl. loc 62. Calv in Eph. 4. Titus Sylas and others they were Apostolis proximi officio dignitate tamen inferiores saith Aretius and Calvin next to the Apostles in office inferior in dignity Gradus officiorum in primitiva Ecclesia saith Aretius for all are not Apostles Rom. 12.9 The Apostles planted Churches and layd foundations of faith the Evangelists watered those Churches and built on these their foundation So Buc. 42. pla of the Ministerie preaching the Gospel sometimes in one sometimes in another place as it were subsidiary and certain secondary Apostles not in one onely but in many Churches Pastors and Teachers Some have made a difference about the words Rutherf Due right of Presb. pag. 141. but I see not any inconvenience why they may not meet in one person He that is gifted for both may attend both saith Rutherford and yet they differ saith he for the Word of God doth difference them 2. We know that many have gifts to teach Ibid. pag. 158. who are but dull and weak to perswade and work upon the affections as is observed amongst the Fathers Augustine excelled in teaching and disputing Chrysostome in exhorting Salmeron observeth that there Thomas Aquinas was eminent in informing the understanding and Bonaventure excellent for moving the affections and many are fitted to work on the affections as Pastors who are not able to teach as Doctors in the Schools Pastors saith Zanchy are Qui alicujus certi gregis dominici curam gerunt Zanch. in Eph. 4. placed over a certain Cure and Doctors or Teachers are such Qui vocati tantum sunt ad docendum quae sit vera religionis Christianae doctrina ad refellendum haereticos c. To teach the true doctrine of Christian Religion to confute false to give the plain interpretation of the Scriptures and to rule Ecclesiasticall Schools such as Origen in the Church of Alexandria Clemens and the like The same saith Aretius of Pastors Aretius de effic Eccles loc 62. Anselme Beza Confes Christ fidei de Eccles Cap. 5.26 And that Teachers are Catechists and Instructors of Babes in the School Pastors are such as feed Christs sheep Teachers are such as feed his lambs Pastors saith Beza are such Qui in suis conscionibus doctrinam verbi applicent Ecclesiae usibus privatim ac publicè precando exhortando c. who in their preaching
this I come to the third thing in which the Ministerial office chiefly consists and that is the Administration of the Sacraments viz Baptism and the Lords Supper The Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeed did not only preach but also Baptize Act. 2.38 41 8.12 13. for which there is a command Mat. 28.19 and so administer the Supper of the Lord Last Confess of Helv. of the Minist of the Church form Confes Doctr. of the Church of England Confes Bohem. cap. 9 French Confes Art 25. Acts 20.7 1 Cor. 10.16 for which there is likewise a command 1 Cor. 11.23 that in these things the duty of Pastors consists is apparent by the Confession of the Reformed Churches The offices of the Ministers are divers yet notwithstanding most men doe restrain them to two in which all the rest are comprehended to the teaching of the Gospel of Christ and lawful administration of the Sacraments CHAP. III. That the Sacraments ought to be administred onely by a lawfull Minister one ordained and set apart to the work of the Ministery IT is the consent and harmony of the Reformed Churches That none may administer the Sacraments in the Congregation before he be lawfully called It is not amisse to set down the Confession of the Churches as farre as concerns our present purpose first that of Helvetia No man ought to usurp the honour of the Ecclesiastical Ministery La◠Confes◠of the Minist of the Church cap 18. that is to say greedily to pluck it to him by bribes or any evil shifts or of his own accord But let the Ministers of the Church be called and chosen by a lawful and Ecclesiastical election and vocation that is to say Let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult Ibidem seditions or contention And to the end that he might more fully declare their Ministery he addeth further That the Ministers of the Church are Stewards and Dispensers of the Mysteries of God Now the Mysteries of God Paul in many places and especially in the 3d to the Ephesians doth call the Gospel of Christ And the Sacraments of Christ are also called Mysteries of the antient Writers Therefore for this purpose are the Ministers called namely to preach the Gospel of Christ unto the faithful and to administer the Sacraments For this function is to be given to none Art 17. whom the Ministers and they to whom this charge is committed by the Church doe not finde and judge to be skilful in the Law of God Form Confes of Helv. of the Minist of the word to be of blamelesse life and to bear a singular affection to the name of Christ which seeing it is the true Election of God is rightly allowed by the consent of the Church and by the laying on of the hands of the Priest But Ministers ought not of their own accord to presse forward to that calling Confes of the Church of Bohemia pag. 351. but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto Therefore it is not permitted to any among us to execute the office of the Ministerie And in p. 352. or to administer holy functions of the Lords unlesse according to this custome of the primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appear by the ancient Canons of the Church S. Cyprian hath in like sort set down the manner of ordaining Priests Engl. Confes pag. 361. Art 6. Further we say that the Minister ought lawfully duly and orderly to be preferred to that office of the Church of God and that no man hath power to wrest himself into the holy Ministerie at his own pleasure Wherefore these persons doe us the greater wrong which have nothing so common in their mouthes as that we doe nothing orderly and comely but all things troublesomely and without order And that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures This especially every one ought to take diligent heed of Confes of Belg. pag 364. that he doe not by unlawful means thrust himselfe into those offices For every one must wait untill he be called of God himselfe that he may have a certain testimony of his vocation and may know that it is from the Lord. Concerning Ecclesiastical Orders they teach Conf. Auspurg Art 14. That no man should publickly in the Church teach or minister the Sacraments except he be rightly called according as S. Paul giveth commandment to Titus to ordain Elders in every City Neither is it to be permitted to every one Conf. Wirth mberg Art 20. although he be a spiritual Priest to usurp a publick ministerie in the Church without a lawfull calling c. This is the Confession of the Church of England Of the Church of England Art 23. It is not lawfull for any man to take upon him the Office of publick teaching or ministring the Sacraments before he be lawfully called to execute the same To this agrees the Assembly of Divines Humble advise of the Assemb of Divines chap. 17. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord Neither of which may be dispensed by any but by a Minister of the word lawfully ordained Salvo semper incolumi Orthodoxae Ecclesiae judicio Confes of the office dignity and power of persons Art 13. So the Church of Sueveland Here it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and cōnsecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent Secondly It is the judgment of all the Orthodox Ministers of the truth for we are not only Dispensatores Ministeriorum as the vulgar Latine but Mysteriorum as the Original Administers of his Sacraments 6. Tom. loc com de Minist Eccl. cap. 3. To the calling of the Ministery belongs the Administration of the Sacraments as a special part thereof saith Gerardus Those to whom the Ministery of the word is committed their office is properly to administer Baptisme for to whom Christ said Preach the Gospel to them also he said Baptize 47. Com. place of Baptisme The Apostle enjoyns the washing of water with the word of the Gospel saith Bucanus And again putting the question What is the Ministery Quest Answ 42 Com. place of the Ministery It is an Ecclesiastical function upon earth assigned to preach the Word and administer the Sacraments And further in the same place He that hath either no calling in the Church
encrease and growth so this mysticall body encreaseth with the encrease of God Col. 2.19 Now in heaven there is no augmentation encrease and growth therefore are the Saints compared to a perfect man To the measure of the Stature not that all in heaven shall be of that age wherein Christ died onely it denotes that there shall be nothing wanting to make our glory perfect here we shoot out some few boughs bring forth some little fruit we grow as fast as we can adding to faith virtue to virtue knowledge but there we shall have a full measure of sanctity of comfort of blisse of glory of the fulnesse of Christ Christs fulnesse is to be considered personally or mystically personally in himself and so he is not onely perfect but perfection Col. 1.19 in him dwelleth not onely a sufficient fulness but all the fulness not of any created nature but of the Godhead not phantastically but bodily 2. It is to be considered mystically or in relation to his Church who shall be gathered together to the head and partake of the fulnesse of Christ The words thus explained there ariseth from hence this truth That the office and function of the Ministery is not temporary Obs but perpetuall that is must remain till the Saints be perfected in glory it must continue till we all meet c. God was the first Teacher and Doctour of the world as he was in himselfe so in his teaching wonderfull in processe of time this Divine wisdome thought it necessary to use outward instruments and to teach the sons of men by Men yet through various dispensations Hebr. 1.1 God can give spirituall life without the ordinary means he can maintain a naturall life without bread he can give wisdome without a Teacher nothing to him is impossible but what is to us naturall sin and defects though God can doe all things by his absolute power yet it is his will to ordain his Word as the ordinary means of salvation to give men knowledge by instruction and save by teaching Thus Cornelius was taught by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip Every Soul that is wise in the Doctrine of Salvation by Apostles Prophets Evangelifts Pastors and Feachers appointed for the gathering together of the Saints for the work c. When the Lord intended a blessing to his people he made them this promise I will give you Pastors according to my heaert that shall feed you with knowledge and understanding Now the Lord hath not at any time ceased and left off but from the infancy of the world to this present hour hath continued the Ministery to his Church Christ gives his Apostles a Commission Mat. 28.19 Go teach all Nations and concludes with a promise verse 20. Loe I am with you alwaies c. God will send shepherds till every lost sheep be brought to his fold the Ministers voice shall sound till the Archangels voice be heard Art 23. Pro. 4. This is the Doctrine of the Church of England And the late Assembly of Divines hath this expression Unto the Catholick visible Church chap. 25.3 Christ hath given the Ministers Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world You reade the Ministration of the Law had an end but the Ministration of the Gospel hath no end till the world end God hath made us saith the Apostle able Ministers of the New Testament not of the Letter but of the spirit the letter killeth but the spirit giveth life 2 Cor. 3.6 The proper office of the Law is to terrifie to condemn but the power of the Gospel is to convert to save Moses glory is done away the type is vanished but Christs glory remains and abides for ever after the first Testament there did follow a second but after the second there shall succeed none the Gospel in the Revelations Rev. 14.6 is called the everlasting Gospel The Ministery of the Gospel saith Zanchy begun with Christ and shall end with the world but the power of it is everlasting A condito orbe usque in omnem aeternitatem duratura for it is the power of God unto salvation unto every one that believeth not onely is it called so in regard of the power of it but that everlasting life is the subject of it it holds forth eternall life and is the common ordinary means of bringing us thither as the blood of Christ must be for the saving of sinners to the end of the world so his Gospel must be preached that the people may be taught how this blood must be applied As long as there is a Church upon earth which will be to the end of the world Mat. 16.18 Thou art Peter and upon c. God can assoon forget himselfe as his promise cease to be God as cease to be faithfull As long I say as there is a Church on Earth so long must there be Teachers in and for the edifying of the Church 1 Cor. 12 28. and so here he hath given some Apostles some Prophets c. Experience telleth us there are Wolves as full of craft as cruelty who desiring to devour their flock endeavour the removall of the Shepherds but Pan curat oves oviúmque magistros Our great Shepherd preserveth his sheep and shepherds He that hath given the Ministery to his Church will maugre the malice of all opposition maintain that order in it and keep fast those stars in his right hand Revel 1.16 that none can pluck them thence it is true the great red Dragon with his tayle Rev. 12. hath drawn away a great part of the starres of our heaven and cast them to the earth yet still some abide in their orbes to give light to this crooked Generation and let us pray the Father of Lights to continue them and to fix more and more burning and shining lights in our firmament and suffer no longer wandring starres Jude 13. and ignes fatuos to misleade his people into bogs and precipices What hath been spoken may serve First to refute the errour of such as say and affirm That there is no Ministery the Apostles are dead their calling ceased with them of this opinion is Episcopius Ostorodius and others Some affirm that the Ministers calling is onely for orders sake but a thing not necessary by Divine institution Some crie it down as uselesse and needlesse and condemn the Ministerie of the Word and Sacraments as poor low empty and naked things Secondly from hence we may take notice of Gods great love to his Church from time to time raising up Prophets Evangelists Pastors and Teachers whereby Sathans dominion is weakned Christs kingdome advanced being the means of daily intercourse betwixt God and man speaking unto them as a man to his friend and beseeching them by us through Christ to be reconciled to him it is a very sad and uncomfortable thing when the Lord depriveth a Nation of this blessing
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 quà m 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 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
Turks Jews and Hereticks and such as professe not the Gospel of Christ Fiftly all prophane ungodly and malicious wretches all Drunkards Adulterers Blasphemers Contemners of God c. if these should be admitted after they are legally tried and found out to be such and by authority adjudged the Church of God would be a synagogue of Sathan the fellowship of Saints a stye of swine a stable of beasts a cage of unclean birds But the question is not whether such should be debarred but who hath the power of debarring from the Sacrament for seeing the censure of the Church it doth not belong to private persons it is not in their power to draw out of the censures of the Church against notorious offenders but in the Governours of it But here it may be demanded whether the Minister in the want of government may not suspend his own act Dem. and hold his hands from giving the Sacrament to one that he knows to be prophane It is thought by most he may not for the Reasons afore alledged it is an act that belongs to the Church-Officers and would introduce a world of tyranny and few could assure themselves the benefit of Receiving if the Minister had this unlimited power Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one whom of his own knowledge he knows may be drunk and the like and this is not a censure but Gradus ad censuram The Idolaters by the light of Nature would not suffer all to approach their Sacrifices but cried out That prophane men must be packing such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water but must endeavour to keep them back by powerfull arguments of the danger of unworthy receiving which for all that if they dare go on and there be no government in the Church then to keep back his hand from reaching that to him which he knows will aggravate their judgments Every Pastor is to have a Pastoral care of any of his flock and he hath a power of order and jurisdiction as a Watchman though not of Church-jurisdiction which belongeth to Church-Officers This is done by the Law of Charity and not Ex officio by authority Every man by Divine Law is his Brothers keeper and must not suffer sin to lie on him which is no more than Sublevatio miseriae peccantis the succouring of the misery of a sinner or act of prudence mercy and compassion Esse benevolentiam potius quà m severitatem Rather clemency than severity charitatem potius esse quà m potestatem Rather an act of charity than power he doth but the part of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erre or to call him from erring But this I leave to the censure of my brethren for to be determined by me is saucy presumption From a promiscuous receiving by wicked and ungodly Object 4 there is a great deal of scandal or offence given That which is perfectly good cannot be the occasion of evil Answ 1 as the Sacrament of the Lords Supper Indeed that which simply and of it self causeth evil is evil it self Secondly know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a setled Government Thirdly none but the Officers of the Church have power of Church-censure Fourthly that in the want of Government a Minister ought to use all means possible for the removing of scandall and preventing the great abuse of the Lords Supper and after such means and endeavours he is not to omit it because of scandall and that for these Reasons First Scandall or offence will ensue the very best actions Christ is foolishnesse to the Gentiles a stumbling block to the Jewes an offence to both The Word is the savour of life and death so is the Sacrament a poyson to the unworthy Receiver a cordiall to the Believer Secondly there is not any ordinance of God at which some will not be offended Therefore to lay aside Gods Ordinances because scandall will follow is a strange conclusion for offences will be in the Church till the comming of Christ Thirdly Scandals are accepta or data taken or given the offence or scandal following the Lords Supper is onely taken not given for a Minister dispenseth a necessary Ordinance of Christ performs a commanded duty which cannot be omitted without sin therefore the administration of the Lords Supper cannot be said to cause scandal For scandal given is some way or other morally irregular either because evil in it self or because it hath appearance of evil and is inductive to sin either from the intent of the agent or nature of the action in it selfe But so is not the administration of the Lords Supper it is neither evil in it self nor hath the appearance of evil being an Ordinance of Christ It is Bonum per se and the omission of it is onely bonum per accidens in the case of scandal Now that which is good per accidens cannot shut out that which is good per se it is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni The former is Malum simpliciter the other is but Malum per accidens But here it may be objected Object that we cannot partake of the Table of the Lord and of the Table of Devils therefore we must not have fellowship with the ungodly This hath been answered before Answer I shall onely give you what Master Rutherford saith The Table of Idols is that Table of Devils and false worship kindly in respect of the Object that we must separate from but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident in respect the person being out of Christ eateth damnation to himself but it is not per se and kindly the Table of Devils to others and therefore I must not separate from it The Supper was to Judas the Devils Table because Sathan entred in him with a sop to cause him to betray the Lord and Christ told before one of them twelve had a Devil and so to one of the twelve the Supper was the Devils Table yet could not the Disciples separate therefrom I desire to know First whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians and cause of grief as the administration of it can possibly be a scandal Secondly whether that good that cometh by it is not greater than the offence that is taken by any Thirdly whether any duty expresly commanded ought to be forborn for scandal-sake Fourthly whether the benefit that commeth by it be not farre greater than any evil that can follow on the administration of it The Minister in giving it to the wicked and ungodly gives them
to be Godded with God Christed with Christ but make not Gods law a lanthorn to their feet and light unto their paths Ille sacras Scripturas ritè legit qui vertit verba in opera Welcome light but the Lord encrease the number of them which expound Scripture not in Leaves onely but in Lives also turn Words into Works I might presse this more fully but what hath been said is sufficient I speak not this against any in particular but that you should shew your hatred of those loose dissolute persons who not onely dishonour their profession but endanger others by their bad example I come to the third thing required in a Gospel-Minister and that is mission sending or calling how can they preach except they be sent Neither abilities nor gifts nor a godly life entituleth a man to the Ministerial Function Episcopius and Nicolaides say That a holy life aptitudo ad docendos alios are onely requirable in a Minister but it is otherwise sufficiency of Learning and holy Conversation is not all though they well learn'd and well liv'd yet may they not climbe instantly into the Pulpit and preach they must have an inward Commission from Heaven and outward Ordination on Earth by imposition of hands Saint Paul bids Titus ordain Elders in every City Tit. 1.5 Timothy was ordained by laying on of hands 1 Tim. 4.14 and the Apostle ordained Elders in every Church Acts 14.23 Christ seals his Apostles a warrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you it is not humanum inventum but Divinum institutum authorized under the broad seale of Heaven it is a badge of a false Prophet to come without his Commission Jer. 23.21 I have not sent them yet they ran I have not spoken to them yet they prophesyed Whosoever prophesyeth without licence or authority cometh of himself and we are to take heed of him Albeit there be some question about the manner of Ordination yet in all Ages and in all well-ordered places there have been certain Constitutions and Canons for admitting of men into sacred Orders Never was the pretence of parts and piety thought sufficient to entitle a man a Minister of the Gospel of CHRIST JESUS Bâ—rn Faithfull Shepherd If we run before the Lord call as many doe for profit ease and honour we may go without expectation of good speed begin well and better hope there is to end well They are Thieves that climb into the Church at the window and not at the door No man saith Luther although he be more wise than Solomon or David ought to take this honour unto himself except he be called of God as Aaron Heb. 5.4 though not immediately yet mediately sent by Deputies under him as Timothy and titus Sosthenes and Sylvanus and others in the Primitive Church Acts 14.23 And those saith the Church of England we ought to judge lawfully called and sent which be chosen to this work by such as have publick authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard and they that are thus ordained are said to be ordained by the Holy Ghost Acts 20. ver 28. compared with Acts 14.23 Before the exhibition of Christ in the flesh a sending or calling was necessary termed a separation setting them apart to that office Numb 8.14 2 Chro. 29.11 My sons be not negligent for the Lord hath chosen you Where it is said that the Word of the Lord came to Jeremiah and other Prophets the meaning is not that Jeremiah was gifted onely but besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority Go speak Lo I have sent thee So great was the modesty of the Prophets that they had need to be urged unto it and threatned if they did not execute their Office which the Lord called them to In the time of the exhibiting of Christ in the flesh none ever durst attempt this Function without a calling thereunto John the Baptist is said to be a man sent of God Joh. 1.6 The Apostles are said to be sent sorth Mat. 10 5. The very word Apostolos comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto to send Matthias must be chosen before he take part in the Ministery Acts 1.24 25. S. Paul who was not taught his Gospel by man but by the Revelation of Jesus Christ Gal. 1.12 and Barnabas who was excellently gifted yet besides their gifts they were chosen and set apart to the office of the Ministery Acts 13.2 3. Separate me Barnabas and Saul for the work whereunto I have caued them And when they had fasted and prayed and layd their hands on them they sent them away This we finde was the practise of the Church Acts 14.23 Tit. 1.5 1 Tim. 4.14 The Council of Nice Anno 314. denies those to be Gospel-Ministers that are not sent and ordained and this is the judgment of all Reformed Churches How can they preach except they be sent Ostorodius and others finding this Text say Paulum de suo duntaxat tempore loqui that S. Paul spoke this of his own time But whosoever reads the Professors of Leiden Calv com Beza's annot and Paraeus all say De ordinaria vocatione deâ—et intelligi it ought to be understood of ordinary vocation for persons ordained by the Apostles might ordain others and that successively Tit. 1.5 2 Tim. 2.2 1 Tim. 4.14 5.22 praedicate that is good but to make ite lawful it goes before How can they preach except c Before we put our hand to the work a calling is first to be had we must passe the Churches hands and not leap over her head there is a necessity of ordination or deputation thereunto lawfully called according to the Rules and Canons of the Gospel To rush without authority of the Church is presumption contempt of superiority breach of order the nurse of confusion the mother of schisme and bane of the Churches peace But I have spoken fully of this in my Part I Chap. V. where I have shewed that it is a grievous sin in such as being not lawfully called offer to take upon them the Ministerial Function I shall answer some Objections and so end this Objections briefly propounded and answered Contrary to what hath been delivered according to the universal judgment and unanimous consent of the most eminent Orthodox Divines Object some are of opinion and they declare their opinion in their practice That there is no distinct Order of Ministers in the Church but that all Christians baptized are equally Ministers and have power to preach the Word of God admin ster the Sacraments and perform other Ministerial offices without any ordination thereunto by prayer imposition of hands or Commission granted by them that have lawfull authority therein by the Law of God and of the Land For proof whereof they alledge 1 Pet. 2 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual