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
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
their arms to strip them naked and bare to shew their own emptinesse and nothingness Oh! how many are there that preach Faction not Religion that cry up Michaël not Christ that study State-affairs not Gospel that catch at popular applause and rather hunt themselves into fame than souls into Heaven Se praedicantes non Christum Preaching themselves not Jesus Christ Divinity by too many is made a shift to dig they are too lazie to beg ashamed and therefore shark a living out of the Church This is not the end why God hath placed these Officers in the Church but to be faithful and powerfull in the discharge of their duty The onely thing that should be desired by a Pastor is the weal and benefit of his flock for if the mark whereat we look be but to make our commodity by the Gospel of Jesus Christ wherein doe we differ from thieves and robbers This is that whereof the Lord complains so grievously by his Prophets The Priests teach for hire the Prophets prophesie for money yet will they leane upon the Lord and say Is not the Lord among us And again these shepheards cannot understand they all look to their own way every one for his advantage and for his own purpose Moses blessing Levi before his death saith first They shall teach Jacob thy judgments and Israel thy Law they shall put incense before thy faece and then addeth Blesse O Lord his substance accept the work of his hands As if he should have said So long as Levi and his Sons doe not seek their own commodity but thy glory thou art righteous and canst not forget to provide in large manner both for them and theirs A third end is the edifying of the body of Christ this concerns such as are to be called and converted The gifts of the Spirit are given to every man to edifie withall 1 Cor. 12.7 Positi estis dispensatores sed in aedificationem non in destructionem aliter non fidelis dispensatio sed crudelis dissipatio saith Bernard Ye are placed for edification and not the destruction of any It is true the word proveth the savour of death to death but that is accidentally and not the proper work of it whilest we seek to win your soules to God give us the hearing otherwise it is not possible our doctrine should tend to edification Christ delivers to the people a parable of the Sower and of the seed Some fell by the way side and it was troden down some fell upon a rock and assoon as it was sprung up it withered away And so Luke 8. beginning at the 4th verse this Christ uttereth for their edification but observe the latter part of the 8th verse When he had said these things he cryed He that hath eares to hear let him hear he cryed not onely to manifest his affection but our dulnesse he is not said to cry above four or five times in all his life He cryed as he taught in the Temple John 7.38 He cryed when he raised Lazarus from the dead John 11.43 He cryed John 12.44 He cryed on the Crosse Mat. 27. at which time he delivered matter of great consequence So here this expression being upon a cry must not lightly be respected of us Men have 2 Feet but scarcely one to walke in the way of God 2 Eyes but scarcely one to see the things of God 2 Hands but scarcely one to work in his Vineyard 2 Ears but scarcely one to hear the word of God A good ear saith the Wiseman will hearken unto wisdome whence observe two things First that we hearken unto nothing but that which is good unto wisdome Secondly that we hearken unto it gladly with a great desire to learn for in Scripture phrase obaudire is obedire So Christ in the Gospel Luke 10.16 He that heareth you heareth me that is He that obeyeth you obeyeth me and He that despiseth you despiseth me If we would make our Election sure we must not begin à priori but à posteriori such as with a good heart hear the Word of God and keep it and bring forth fruit shall inherit the kingdome of God but it shall be taken away and be of no benefit to those that are carelesse and fruitlesse Now that you may edifie and profit hear Gods word frequent the publick Ordinances wait at the gates of wisdomes house Prov. 8.34 35. Lay your Noses open to the sweet savour of Life your Eyes unto the Day starre that is sprung from on high and your Ears unto the voice of the wise Charmer Doe not as some desire to know that they may onely know which is curiosity or that they might be known which is vanity but ro edifie and better your selves which is true wisdome Audiatis ut sciatis saith Bernard sciatis ut aedificemini hoc integritas est ut aedificetis hoc charitas est Hear to know know to edifie your selves this is integrity to edifie others this is charity Secondly that thou mayest edifie pray fervently that the Lord would shew thee his waies and teach thee his paths If any man saith the Apostle lack wisdome Jam. 1.5 let him aske c. Thirdly Read much and meditate the sacred Scriptures as the affections are most moved by hearing so the judgment is best informed by reading Reade meditate pray and contemplate reading enquireth meditation findeth prayer requesteth and contemplation tasteth Fourthly that thou mayest edifie lay aside prejudice and malice guile envy and heare the word as a new-born babe the smell possest with Rue cannot sent the Rose the tast infected with gall imagineth all morsels bitter It is a Rule in Philosophy Nothing receives any thing but which is empty of all other things of a contrary nature the Eare must be empty of all sounds the Tast of all savours the Eye of all colours before there can be entertainment given to a new object certainly he hath a most wicked heart that dares come into Gods presence and carp at his Word that cometh with an intention to lye at catch Keep thy foot when thou goest saith Solomon to the house of God and be more ready c. Eccles 5.1 By feet he means the affections there is Oris custodia Prov. 13.3 The mouth wants keeping David prayes God Psal 141. to set a watch before it There is Cordis custodia Prov. 4.23 the heart needs keeping too There is Manuum custodia Esa 56.2 The hands doe often what they should not All the parts of the body yea the powers of the soul are in the phrase of Scripture meant by the feet yea all our actions Take notice that that which cures thee doth not alwaies please thee thou nauseatest that Physick that would doe thee most good doe not sequester thy Pastor because he would sequester thee from thy hypocrisie doe not thrust him out of his vineyard because he bringeth thee sowre grapes and sharp wine of reproofs doe not cast upon him false imputations because
Minister than a promise to the People We are unfit to be Seers if we cannot distinguish between Hagar and Sarah but Txion like take a Cloud for Juno We are poor Starres if light enough cometh not from us whereby to distinguish of colours to discern the Manna of Israel from the inchanted Cup of Babel There are too many sad experience telleth us strangely affected to Humane Learning who would deprive us of the use of it by calling it Mans knowledge Worldly wisdome a great enemy to Gospel simplicity the Dagon the world worships not unlike the Fox dispraising the Grapes he cannot reach If they could beat down Learning they might escape censure for their own Ignorance I wish Quintus had his desire Soli ut artificis de artibus judicarent If the people would not meddle with what concerns them not or of what they are altogether ignorant Ne sutor ultra crepidam is a good note I heartily wish these men a rectified judgment sober affections and so much knowledge as to discern betwixt a hand maid and her Mistresse it is to be feared such Children of Ignorance will persecute all the means and Messengers of Light and bring both Church and State to a disordered Church of confusion Secondly in a true Gospel-Minister is required a holy life qualified according to the Apostles rules not to be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse in conversation Tit. 1.8 1 Tim. 3.3 as Timothy so every Minister must be a pattern to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in doctrine and in conversation 1 Tim. 4 12. they must like Gideous souldiers be armed with Lamps as well as Trumpets as they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. cut the word aright so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. square their life aright look both to their doctrine and to themselves 1 Tim 4. They are called in Scripture starres and God never placed any Starre in the firmament that gives no liight He went not farre from this allegory that prescribed a Ministers duty Gug. Naz. Tonare voce fulminare vitâ Our words thunder our lives lightning If we be lightfull in preaching darksome in living we doe as it were propound our doctrines as impossible to be kept If we have knowing mindes and dissolute affections it may be said of us as of that stigmatick Roman Emperour Galba IgeniuÌ„ Gtlbae malè babitat who ws both deformed and witty that a good Instrument is put in an evil Case He that hath Learning and no good Life is like sounding brasse and a thinkling Cymbal As the Lacedemonians said of the Nightingale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing but a voice They are called Stewards and Ambassadours therefore should be without reproof and make their Masters will their Rule as they are Way-marks in preaching so Load-stones in conversation If we consider a Minister in a fourfold regard 1. Of God 2. Of his Ministery 3. Of the People And 4. of himselfe We shall plainly see that Holinesse is requisite For the first Dr. Clerke in a Ser. pâ—at a Visitat the Levite must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without blemish for no Levite that had any kinde of blemish might come neer the Lords Altar Levit. 21. The shadow in a Type hath a proportionable truth in the body The blemishes in the bodies of the Priests under the Law were figures of the sins in the souls of the Ministers under the Gospel and as God removed them from ministring at his Altar so he repelleth these from preaching his Word Psal 50.16 What hast thou to doe to preach mine Ordinances c Gods command is generall to all especially to his servants in ordinary Be ye holy for I am holy 1 Pet. 1. v 16. The place where he is worshipped is called Sanctuarium and the Chamber of his presence Sanctum Sanctorum holy of holiest The day of his worship it is an holy day The persons of his worship his Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy The Ministers they are the Lords vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his vessels of choice and if they will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet for the Lords use 2 Tim. 2.21 they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified Secondly they are bearers of the Lords vessels not material but spiritual and therefore should be holy The Aegyptian Priests might not tast Wine nor the Roman Priests touch a Bean. Drunkennesse is signified by the one and unchast Lust by the other Holy Sacrifices and an unholy Sacrificer doe ill agree Thirdly the Pastors of Gods Church ought to be ensamples to Christs flock Vita Clericorum should be Libri Laicorum The lives of the Clergie the books of the Laitie saith one of the Fathers The Conversation of the Priest the Looking-glasse of the People The Prophet calleth John Baptist the first Preacher of the Gospel a voice not a sound Viva vox saith Bernard that is both vita vox Fourthly They ought to be holy in respect of themselves For when no place either of Logick or Rhetorick can perswade yet the Reason drawn from Lucrum and Damnum will not fail Now the losse is of the two greatest things that man hath the losse of his name and the losse of his soul In the day of the generall assise of the world the prophesying in Christs name will not serve for an answer Mat. 7.22 but then there shall be a reply and sentence together I know you not depart from me c. For God shall judge not after the doctrine but after the life of the Minister and every man shall receive according to his works That which the Jewes spake falsly of Christ is verified of such Prophets that though they save others yet themselves they cannot save For he that denounceth Gods judgments on those sins which himselfe committeth is his own condemner Rom. 2.1 and Christ in the last day shall say unto him Luke 19. ver 22. Out of thine mouth will I judge thee thou wicked servant c. Ille solus praedicat viva voce qui praedicat vita voce He preacheth most that liveth best All things in a Divine should preach his apparell his diet his expressions and actions being walking Sermons Epistles and Gospels A Gospel-Minister must be an example in word and conversation according to that of Hierome Omnia in Sacerd te debent esse vocalia The Prophets are said to be holy Prophets Luke 1. ver 70. holy by place taken from amongst others and consecrated to this high calling So Calvin holy by grace and sanctification for holy Prophets are Voces convertibiles As good Preachers are Lux mundi The Light of the world So Bad are Tenebrae mundi saith Bernard Fogs and mists they give good Oracles out of Moses Chaire they say but doe not their practise overthrows all which makes the people think of some great mysterie of Atheisme never yet imparted to them In currant
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
acknowledgeth retain it and the reverend Fathers recite it Omnis qui irascitur fratri suo temerè Whosoever is angry with his Brother unadvisedly or rashly as Cain with Abel Ahab with Naboth Saul with David shall be in danger saith CHRIST of judgment he alludes as Bullinger and Beza upon the place to the proceedings of the Jewes in their Civil â—ourts by whom a small matter was heard and decided by the judgment of three men that of greater importance determined in a Councel of three and twenty Judges and the greatest of all by the sentence of threescore and eleven Now Christs intent is to shew that as amongst men so before God there are different degrees of punishment according to the different degrees of sin and maketh the malice of the heart aswell murther as that of the hand Whosoever is angry with his Brother c. Secondly he condemneth scornful gesturs Whosoever shall say to his brother Racha shall be in danger of the Councel some derive this word of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English as much as ragged Others from the Syrian Racha which is a terme of disgrace Hierome from rec signifying Idle head S. August and others make it an interjection or broken speech of an angry minde bewraying a malitious heart Others think that by it is signified something betwixt close and open railing as a fiery countenance such as was in Cain a jeering fleering look such as was in Ishmael bending of the browes shaking of the head gnashing of the teeth thrusting forth of the tongue and the like Thirdly Christ condemneth opprobrious words railing and reviling Whosoever shall say Thou fool shall be c. Bitter words are like the pricking of swords Prov. 12.18 And David complains of men whose tongues are as spears and their words as sharp arrows set on by the fire of hell saith S. James Jam. 3.6 and so are liable to hell fire The railer with his venemous tongue not onely poysons his neighbours name his box of pretious ointment but like a sharp rasor cuts his throat this is one prop and that a main one of Sathans kingdome A second is hypocrisie the Jewes vile and sinfull yet could boast of their Father Abraham Joh. 8.53 This conceit John the Baptist would have beaten down Mat. 3. Think not to say c. The varnish of their hypocrisie did delude them so that they grew in love with themselves and undervalued all others This is another great prop of Sathans kingdome A third is Sophistry fraud and cunning Most men strive how to supplant and overthrow one another to undermine the walls of innocency plain dealing is dead and which is to be lamented it died without issue Once Orbis ingemuit factum se videre Arianum The world groaned seeing it selfe made an Arian It may now groane Factum se videns Machiavellum Seeing it selfe made a Machiavell this is that false key that opens the doore of the wrath and vengeance of God maketh the Church of God so thin of Saints and the World so full of Dissemblers A fourth prop is Cruelty what the Fox cannot doe the Lyon must when railing fails and patience is a conquerour then Sathan works in his instrumens by violence John 8.59 They took up stones to cast at him These four are not the weapons of a Christians warfare the properties of a true disciple parts of Gods building but the props of Sathans kingdome They fearfully sinne against God that either despise the Messengers of God or his message Preachers or preaching his servants or his service and yet a thousand offend of mean ones of great ones even in this particular Oh how contemptible vile and base are the Ministers of God in the eyes of many They may justly complain with the Prophet Zachary that they are wondred at Zach. 3.8 And with the Apostle That they are made a spectacle unto the world and Angels and to men and made as the filth and off-scouring of all things unto this day 1 Cor. 4.9 13. They are Christs servants in a speciall manner his Ambassadours Stewards workers together with him such as he parles with all and makes his fellow-Commoners as David said to Sauls men 1 Sam. 18.23 Seemeth it unto you to be a light thing to be the Kings Son-in-law So may I say Seemeth it a small matter to be servants in ordinary to the King of kings Receive them in the Lord with all gladnesse and hold such in reputation Phil. 2.29 We beseech you Brethren to know them which labour c. 1 Thess 5.12 13. God will revenge their wrongs their persecution shall light on the persecutors pates Thou shalt smite saith one of the Children of the Prophets unto Jehu the house of Ahab thy Master that I may avenge the blood of my servants the Prophets and the blood of all the servants of the Lord of the hand of Jesabel 2 Kings 9.7 Many great discouragements attend the Ministery We may spend our lungs preach out our hearts before we can pierce mens hearts or be instrumental to convert their souls If the Lord close the heart we cannot by all our strength open it if people conceive not the things of God let them not blame the Ministers dulnesse but their own hardnesse dig at the root and there see the cause for the Lord hath set open the doors of mercy Gospel grace and glory onely mens hearts are shut up and untill the Lord unlock them we may aswell preach to these walls and move the stones as their cauterized and benumm'd consciences Now as stubbornnesse attends their Ministery so persecution their persons for they are sent forth as Lambs in the midst of Wolves not as Wolves amongst Wolves or Shepherds among Wolves or Sheep about Wolves but as harmlesse innocent Lambs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of hurtfull and hungry Wolves Now from this persecuting none are free 1. Not Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be said by way of Anagram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tu es Ovis Thou art the Lamb So saith John the Baptist Take him typically and really he was slain he was oppressed he was afflicted he was brought as a Lamb c. Isa 53.7 The fleecers fleece him and then the Butchers kill him 2. Not the Church poor thing she hath many Enemies Lyons Psal 58. Break out the great teeth of the Lyons oh God Wilde Boares and Beasts Psal 80. The Boare out of the wood c. Bulls Psal 22. Many Bulls have compassed me strong Bulls of Basan have beset me round thus are the sheep Christs Church devoured It is observed Caetera animalia armavit Natura solum Agnum dimisit inermem Other living creatures Nature hath armed but the Lamb is sent into the world naked giving it neither offensive nor defensive weapons The Dog hath teeth to bite the Bear nayles to teare the Bull his horns to dash the Boare his tush the Lyon his paws and jaws to devoure To these