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 ...

The persecuted MINISTER, In defence of the MINISTERIE, The great Ordinance of JESUS CHRIST. THE SECOND PART.

HAving begun a Discourse of severall things touching the Ministerie, as in the First Part of this Book, the heads of which are layd down in the Title Page, I intend (by Gods assistance) to treat,

• 1. Of the continuance of the Ministerie.
• 2. What is required to the constituting of Gospel-Ministers.
• 3. The excellency and dignity of their calling.
• 4. What respect they ought to bee of amongst Christians.
• 5. That the contempt of them is a great and grie∣vous sin.

CHAP. I.

Ephes. 4.13. Of the continuance of the Ministerie till the end of the world, and that as long as there is a Church, there will be Pastors and Teachers.

FOr the continuance of the Ministerial Office, [unspec 1] it is not tem∣porary but lasting, and must remain unto the end of the world, [untill we all come to the unity of the faith, and of &c.]

This Unity, in the Text, hath a double relation:

• 1. To Faith.
• 2. To Knowledge.

And the object of both is Christ.

Faith is taken passively, or actively; either for that whereby a man believeth, or for that which a man believeth; either for the instrument that apprehendeth, or for the object that is ap∣prehended. Now if we take it for the form, there is an Unity of Faith, Ratione objecti, non ratione subjecti, One in respect of the object on which it rests; not one, in respect of the subject in which it remaineth; every man hath his proper faith, and every faith hath Christ for its object: he that seeth, must see with his own eyes; he that feeleth, must feel with his own hands; he that entreth into the mansion of glory, must have oyle ready in his own lamp; the just shall live by his own faith, and we shall all meet in the unity of one holy Catholick faith. Now if we take it in the other sense for Christ, in whom we have believed, we shall meet undoubtedly in the unity of those joyes and com∣forts which we have long expected; and all Believers since the Creation till the worlds Dissolution shall meet in the unity of faith.

Secondly, [unspec 2] there shall be Unity of Knowledge at the last day, though the manner of knowing ceaseth, yet the matter remai∣neth; all our knowledge in this life is through the spectacles of faith, in the glasse of the Scriptures; we see in part, we know imperfectly, we behold Christ through the lattesse, Cant. 2.9. darkly through a glasse, 1 Cor. 13.12. but in heaven we shall

know him face to face; we shall live by sight, not by faith: faith and hope shall vanish, there shall be onely fruition in heaven; and in this we shall all meet, 1 Joh. 3.2.

To a perfect man; full perfection is reserved for heaven, when our reunited bodies and soules shall possesse perfect glo∣ry, and reign with our Saviour for ever. We are said here to be one body whose head is Christ, 1 Cor. 12.27. but there, one perfect man; and in truth the expression is very patheticall, for the Saints in glory cannot be called a body, for a body re∣ceives augmentation, 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, there∣fore 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, know∣ledge; 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 per∣fection, Col. 1.19. in him dwelleth not onely a sufficient fulness, but all the fulness; not of any created nature, but of the God∣head; 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 par∣take 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 tempo∣rary, but perpetuall, that is, must remain till the Saints be per∣fected 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, no∣thing 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 bles∣sing 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 al∣waies, &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. This is the Doctrine of the Church of England. And the late Assembly of Divines hath this ex∣pression, Unto the Catholick visible Church, Christ hath given the Ministers, Oracles and Ordinances of God, for the gather∣ing 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 va∣nished; 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 Revelati∣ons, 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 Shep∣herds, 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 Fa∣ther of Lights to continue them, and to fix more and more burning and shining lights in our firmament, and suffer no lon∣ger wandring starres, Jude 13. and ignes fatuos to misleade his people into bogs and precipices. What hath been spoken may serve

First, [unspec 1] 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 o∣thers. Some affirm, that the Ministers calling is onely for or∣ders sake, but a thing not necessary by Divine institution. Some crie it down as uselesse and needlesse, and condemn the Mini∣sterie of the Word, and Sacraments, as poor, low, empty, and naked things.

Secondly, [unspec 2] 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 uncom∣fortable thing when the Lord depriveth a Nation of this bles∣sing: when the Lord meant happinesse to his people, he made them this promise, I will give you Pastors according to my heart, which sha feed you with knowledge and understanding; but to deprive you of this, is a token, that ruine and destruction is at hand, unthankfull are that people that will not acknowledge the wonderfull blessing of God in the Ministery: the want of this, doubtlesse, is one of the greatest judgments that can befall a people So the Lord threatneth Amos 8.11. to be debarred of the glad tydings of salvation, and not hear the sound of the Go∣spel, but wander in darknesse, and ignorance, must needs be a heart-breaking and heart-tormenting sorrow: The Lord out of his love giveth Ministers to his Church, and they are for their works sake to be beloved, and prayed for; for if the Lord should totally eclipse these Lights, it would be the darkest, and dismall'st day that ever your eyes beheld. Divines have severall opinions upon that place of the Psalmist, Psal 45 9. Ʋpon thy right hand did stand the Queen in gold of Ophir; so the Original: but in the other Translation of the Psal: it is read, In a vesture of gold wrought about &c. To clear this exposition from novelty, you must know,

1. [unspec 1] That the Septuagint reads it so, whose translation is used by Christ and his Apostles.

Secondly, [unspec 2] the Antient Fathers for the most part interpret the words so.

Thirdly, [unspec 3] the clause [wrought about with divers colours] is no∣thing else but a periphrasis of the Hebrew, Cethem.

Fourthly, [unspec 4] David seems so to expand himself, verse 14. speak∣ing of this Queen, She shall be brought unto the King in garment of needlework; that is, of various and divers colours. Thus much for the clearing of the words. The matter of the Churches ap∣parell

is gold; her trimming [embroydered with divers colours] is the righteousnesse of Christ; the hand that putteth this on is faith; the clasps that tie this close together, are the Sacra∣ments: But there are other Expositions upon the words, [Di∣vers colours,] which is not amisse to insert; some understand, divers virtues, according to that of Saint Paul, Col. 3.12. Put on tender mercies &c. Some by this understand the divers kinds of precepts in the Scriptures: Some morall, others naturall; some theoricall, others practicall; some legall, others Evange∣licall. Some by [Divers colours,] understand Contemplation and Action. Some understand this of those graces and gifts of the Spirit, mentioned, 1 Cor. 12. Others of those degrees and orders in the Church, Some Apostles, some Prophets, &c. These are the embroideries of the Church; with these the Lord doth clothe her, and make her happy; without which, she is poor and naked. Oh! where is your, and the Nations thank∣fulnesse? what could God Almighty have done more, that he hath not done, sending Labourers into his Vineyard? some ploughing up the fallow ground, others binding the broken∣hearted, leaving no means unattempted to make us happy; yet have we not manifested our thankfulnesse to the Father of Lights, for giving us such Lights Nay, rather doe not many contemn and despise, revile, and rayle against them, and look upon them as the every scum and off scouring of the earth? They, whose lips God hath seasoned, and seal'd to preserve knowledge, are held contemptible; and their feet foule, that bring the fairest message: the Prophets labour to cure Jeru∣salem, but Jerusalem labours to kill her Prophets, a strange re∣quital! Many kill us whom we would cure (though not in our naturall) yet in our civill life, our reputation; though we feel not actuall murtherings, we are sensible of cruell murmurings. Ishmaels tongue made him a persecutor, aswell as Esau's hand. I tremble to consider to what malice and envy this holy calling is exposed, as S. Paul saith, We are made a gazing-stock to the world, to men, and Angels, 1 Cor. 4.9. Athanasius was nick∣named Satanasius, Cyprian called Caprian, Paul accounted mad, CHRIST reputed a Conjurer, casting out Devils through Reelzebub the chief of Devils. In our own cause we are to be

silent, in Gods cause zealous; for private injuries we are to passe them by with a Father forgive them: but when the cause of the Gospel suffers, and is wounded in the reproach of the Ministery, we are not to be silent. Christ when he was reviled, reviled not again, when he was persecuted, 1 Pet. 2.23. &c. but when accused of blasphemy, Luke 11.15. he answers, he makes apologie for himself, and confutes his adversaries by se∣verall arguments, verse 17. and so on. But more of this in its proper place.

Thirdly, [unspec 3] if God give his Church this priviledge of the Mini∣stery, they may expect a priviledge of God, that is, protection; Hath his wisdome sent them? and shall not his power protect them? I send you forth in the midst of wolves; 'tis true: but the same Christ saith, I am with you alwaies, &c. The Prophet Ezekiel is sent to a rebellious Nation, impudent Children, stiffe-necked, Ezek 2.3, 4. but observe what followeth, verses 5, 6. and they, whether they will hear, &c. We must fight with Beasts, as did S. Poul, 1 Cor. 15 32. with ravening Wolves, with Devils un∣der the name of Saints. With unreasonable men, 2 Thes. 3.2. Yet we are to comfort our selves, that he that sent us, will pro∣tect us, and being his Ambassadours, he will requite our inju∣ries, and look upon them as done to himself; For he that despi∣seth you, &c. The disgraces done to them, the Lord accounteth them done to himself, Exod. 16.8. What are we?—your mur∣murings are not against us, but against the Lord. The disgraces of Gods Prophets and Ministers are alwaies rewarded with Gods judgments. Pashur smites, and stocks Jeremy, Jer. 20 2. but God changeth his name, Pashur into Magor, that is, Au∣thority into fear. Jeroboam stretcheth his hand against the Pro∣phet, but his hand presently dries up, and he cannot pull it in again, 1 Kings 13.4. The boyes of Bethel that scoffed Elisha were rent in pieces with Bears, 2 Kin. 2. The mocking of his Mes∣sengers doth hale down on their own heads the wrath, even the remedilesse wrath of the Lord, 2 Chron. 36.16. However others disrespect them, doe thou value them as the Ambassadours of God, and esteem their feet beautifull that bring the glad ty∣dings of peace &c.

CHAP. II.

Rom. 10.15. What is required to the constituting of Gospel-Ministers, viz: three things: 1 Abilities. 2. A holy life. 3. Mis∣sion, or sending. With some Objections briefly propoun∣ded, and answered.

THe Apostle, in the 13 verse, layes down a position, Who∣soever shall call on the &c. and descends by certain steps and degrees:

1. How shall they call on him in whom they have not be∣lieved?] Faith must go before Invocation, the Object must be known before it be desired.

2. How shall they believe in him of whom they have not heard?] It implies an impossibility to believe on one we never heard of.

And 3. How shall they hear without a Preacher?] This is the ordinary means that God hath appointed; shewing the ne∣cessity of the Ministerial Office.

And 4. How shall they preach, except they be sent?] Im∣plying, that without mission or sending there can be no preach∣ing.

5. How can they preach except they be sent?] So that mis∣sion or sending is necessary to the making up of a true Mini∣ster of the Gospel.

But before I presse this, let us consider that in true Gospel-Ministers, three things are requisite:

First, Ministeriall abilities, that they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [unspec 1] Men apt and fit to teach, 2 Tim. 3.2. nursed up in sacred studies, 2 Tim. 3.15. and not to be admitted, as Chrysostome saith, Antequam fidei suae & vitae dederint documenta, Before they have given proof of their faith and life. Sisacerdos est, sciat legem Domini; si ignorat, ipse se arguit non esse sacerdotem Domini. This ability S. Paul calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rightly dividing the word of truth, 2 Tim. 2.15. The Word of God is Panis vitae,

the bread of Life, and while it is in the whole loafe, is not so helpfull as when by a good and skilfull hand cut in pieces. Spice unbroken is sweet, but pounded in a Mortar is farre sweeter. Many men loath Manna, because it is slovenly handled: And good Liquor is spoyled, being in a fusty vessel; S. Paul in that excellent Epistle to Timothy, which Hierome calleth Speculum Sacerdotii, sets down directions for a Pastor; one of which is apt to teach: The ground of all our Preaching must be taken out of Gods book, Scriptum est, it is written: So August: Audi, dicit Dominus, non dicit Donatus aut Rogatus, aut Vincentius, aut Hi∣larius, aut August. sed dicit Dominus; It is not what this, or that Man saith, but what the Lord saith. We are sent to preach on his Preachings, to paraphrase his Lectures, and to discover that to you which he dictated to us; and in truth, all our Sermons are nothing else, but rehearsals of that old Spittle Sermon, (as it were) preached by God himself to decayed Adam and Eva, Gen. 3.15. For first, all that is said by Christ and his blessed A∣postles in the New Testament, is summarily nothing else, but a repetition and explanation of that one prophesie, Semen mu∣lieris conteret caput Serpentis. Yet we are not to use no other Books but the Bible, no other Commentary but the Creed; but to read Treatises of Divinity, and the best Expositions of the Scriptures for the better understanding of this one Book, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Booke, and must be read. S. Paul bindes Timo∣thy to it, 1 Tim. 4.13. S. Peter shews it to be the practise of the Prophets, 1 Pet. 1.10. Jeremy read the Psalmes, Jer. 10. Psel. 79.6. Daniel perused Jeremy. Dan. 9.2. S. Peter lookt into S. Pauls Epistles, 2 Pet. 3.16. Nor must we despise Learn∣ing and outward helps so long as like an obedient Hagar they serve Sarah with necessary help: the Book of God must be the highest in our esteem, yet not to make others of contempt: it is no small Learning to illustrate obscurities, to clear the sub∣tilties of the School, to confute Errours, and the like. S. Paul had his Books and Farchments, 2 Tim. 4.13. not to write in, but look on; if Calv••n may be credited. Aristippus being demanded of one, how much better his Sonne should be for Learning? answered, He should have this benefit, that there might not one stone sit upon another. And to this alluded

Tully, making the same distinction betwixt a Learned man and an ignorant, as betwixt an ordinary Man and a Beast. (ertainly Learning is of great and unvaluable estimate, and bringeth to the enjoyers thereof many unspeakable and unsensible helps and furtherances, which as it was well spoken of the benefits of health, Carendo potius, quam fruendo distinguuntur, their use is best discerned by their want. Learning is like to fire and water, which are most necessary for the daily behoof of mans life, be∣ing moderately and discreetly used; otherwise Experience teacheth the simplest, that if they be applied to hurtfull pur∣poses there are not any more dangerous and hurtfull Ele∣ments: which gave occasion to Luther to say, Nunquaus pericli∣tatur religio nisi inter Reverendissimos, Religion never comes into greater danger than amongst the right Reverend. The Ca∣nonists have a rule, Omne malum à Sacerdotibus, No evil that comes not from the Priests. Learning (I say) is requisite, I mean not the Cobwebs of Learning, which have more wit than art, more art than use; nor the distorted and idle Glosses of the Canonists, which burthens a mans memory, but bettereth not his intellect; but the Learning that is helpfull for the un∣derstanding of the deep and profound things of God. Theo∣logia Scholastica multis modis Sophistica, School Divinity is little better than meer Sophistry. Plus argutiarum quàm doctrinae, plus doctrinae quàm usus, It hath more quickness than soundness, more sauce than meat, more difficulty than doctrne, more doctrine than use.

Here I might take some time to decipher to you the misery of this Age of ours.

First, you have many Septicks, meer Questionists, [unspec 1] who in∣tangle themselves in Genealogies, and matters impertinent: preach Riddles and Paradoxes, which the people admire, but not apprehend, and make this frivolous use of all, This was a deep Sermon. But we must speak apta, non alta, non modo scripta, sed etiam sculpta, matters of weight, not notions, &c.

Secondly, some cannot doe their Message aright, [unspec 2] for they run before they be sent, not having eaten the little Book that Saint John and Ezekiel were commanded to eat, Revel. 10. Ezek. 3. They given counsell before they receive it of the Lord, they

preach without any meditation, onely turn the cock, and let the water run. Extemporall preaching is such a levity as works a light conceit of preaching; it should not come from a light imagination, but a serious meditation of the heart in grounded knowledge, Bernard's faithfull Shepherd, p. 12. Fishers of men should be, as the Apostles (when they were fishers) who were not alwaies casting in their nets, but sometimes mending them. So if these men be alwaies feeding others by their preaching, and never feeding themselves by reading and meditation, they will prove but dry nurses in a while, and unfit to give the sin∣cere milke of the Word. I leave these Ciphers, which are no∣thing of themselves, onely seem to raise the figure to a higher number.

Thirdly, [unspec 3] some dare not doe their message aright; they gild ragged walls and rotten posts, daub with untemper'd morter, and sow pillowes under the elbowes of sinners, saying, Peace, peace, where there is no peace, speaking smooth things and prophesying deceits, Esa. 30 10, 11 verses. So did some to Micaiah, all the Prophets, which are four hundred, speak good to the King, Let thy word I pray thee, be like the word of one of them, and speak that which is good, 1 King. 22.13. All their doctrine is Placentia; and thus by their flattery they puffe men up with an opinion that they are more than indeed they are. I leave these to answer for their cowardise, when they appear be∣fore the Lyon of the tribe of Judah.

Fourthly, [unspec 4] some will not; they are like Issachar, who was a strong Asse, couching down under two burthens, and saying, Rest is good. Such an one was Alexander the sixt, who was more fit to keep the Castle of Saint Angelo against Charles the eighth King of France, than to lead the flock of God against the invasions of Sathan. Christ will not take Peters love to be sincere, unless he feed his Lambs: he will not have the sheep of his fold to wander in a wildernesse without a guide.

Fiftly, [unspec 5] some though they discharge their duty, and preach zeale, and knowledge, yet it is to no purpose; they give good Oracles out of Moses Chair, they say, but doe not; their pra∣ctise overthrows all, which makes the people thinke of some great mysterie of Atheisme never yet imparted to them. S. John

Baprist should be their pattern, who was a shining and burn∣ing Light, shining with knowledge, and burning with zeal.

Sixtly, some minister medicines not to ease a burthened heart, [unspec 6] but to put lightnesse into the brains, scarring Religion out of her wits.

Seventhly, some minister in this place, in that place, [unspec 7] in every place, in no place, imitating the Apostles (they say) ringing the changes of opinions, and run a Serpentine course, abjuring now, what yesterday they embraced and warranted, winding from errour to errour, as Dolphins in the water; turning like Fannes on the house-top with every new blast of Doctrine; Reeds shaken with every Gust (contrary to the testimony of S. John Baptist) these are madding Physitians.

But what necessity is there of Learning? [Object.] it was not so with the Apostles, Christ did not choose the disputants of the world, whose wit was great; nor the Pharisees, whose credit was great; nor the Priests, whose authority was great: but he called ignorant poor Fishers, of little worth, and lesse Learn∣ing.

First, Christs extraordinary call is no rule to us: [Answ. 1] he chose some notorious sinners for his Apostles, that so his grace might be manifested in their persons, aswell as preaching; he chose them not to be presidents to us, but trumpeters of his glory, Who out of the mouthes of &c.

Secondly, he chose such, to shew, [unspec 2] that he was no Respecter of persons, he could make a Publican an Evangelist, a Saul, a Paul, and yet this no president to us.

Thirdly, observe, [unspec 3] that though they were at first rude and unlearned, yet he furnished them with all sorts of knowledge, and variety of Languages; he did fit and qualifie them for that high and honourable calling. Christ made them Starres in his firmament, from him they received light, and communicated it to others; the extraordinary call of the Apostles is no rule for the ordinary call of Ministers; they are to be qualified accor∣ding to the Canons of the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 3.2. They are to be blamed, that are imperitorum Magistri, Masters of the ignorant, before they be Doctorum discipuli, Scholars of the Learned; they mount into Moses Chair before they sit at

Gamaliels feet: shallow pits that run so long open mouth, till their springs are quite drie. And like Lapwings, run away with some part of the shell on their heads. Like the Persian tree that Theophrastus speaks of, which at the same time buds, blos∣somes, and bears fruit. They will be Conduits to convey water unto others, before they be Cisterns holding water in them∣selves: as Hierome notably, Qui loqui nesciant, tacere non pos∣sunt, docéntque s••••iptur as quas non intelligunt. The Minister is an Interpreter of the Law, Luke 11.52. how shall he interpret that understandeth not? and wanting the key of knowledge, how shall he open to others the kingdome of Christ? It is a sin and shame for illiterate men to take upon them the teach∣ing of others, that are not taught themselves; of whom may be verified that of the Apostle, 1 Tim. 1.7. Understanding nei∣ther what they say, nor whereof they affirm, &c. From whence proceed strange contradictions of yea and nay, 2 Cor 1.17. So ••arre from skilfulness in dividing the Word of Truth, 2 Tim. 2.15. that they run to grosse absurdities and shamelesse asser∣tions, and had need that one teach them their Catechisme and first Principles of the Oracles of God, Heb. 5.12.

To conclude, he that knoweth not in some measure the things of God, is but a beast amongst men; he that knoweth what is simply needfull, and no more, is a man amongst men; but he that knoweth according to the Divine rule is as a God amongst men; for such bear the lively image of Gods wisdome: whereas grosse ignorance is a true representation of the ugly Fiend of darknesse: for it is the Devils policy when he would rob and ransack our souls, (like a Thief) to put out the Candle of Knowledge, that so we might neither discern his purposes, nor decline his mischiefs: he hath bad Instruments in all Ages to darken the light of knowledge. It is said of Licinius, that he was such an Idiot, that he knew not how to set his hand to any writing. And of Balbo, that he was such an enemy unto Learn∣ing, that he would neither study good letters himself, nor suffer the children of his time to be bred up therein. Domitian will turn Philosophers into exile. Julian will shut up the School-doors. The barbarous Souldiers under Clement the seventh will burn that excellent Vatican Library. Habadallus, Mahomets

scholler, forbad all Christian Children in his Dominions from going to school, that by Ignorance he might draw them to Su∣perstition. To be destitute of Learning and outward helps of knowledge, is to dance in the dark; for one means of attaining it, is the meditating of divine Scriptures, and the reading of ap∣proved Authours: Arts have their use and ought not to be despised so long as (like an obedient Haga) they serve Sarah with necessary helps. When Aristippus was asked, what it would profit ones Son if his Father should give him Learning? Why saith he if for nothing else, yet herein it will advantage him, that when he comes to the Theatre he shall not sit like one stone upon another. Let the Book of God be the highest in our estimation, but let not others be in contempt. None but juggling Empricks, and sottish Enthusiasts will condemn all Learning: for, they speake falsly that say it tyes the Holy Ghost to a Pen and Inkhorn; it is of use and may be instrumen∣tall to bring us to a higher pitch, Empericks indanger not more bodies, than Ideotish Priests, souls. Barbarisme is grosse in an Oratour, Ignorance in a Physician, Dulnesse in an Advocate, Rudenesse in a Minister. Christ chose Fisher-men, but made them fishers of men; gave them a calling, and virtues for it. The Priests lipe should preserve knowledge, it is no lesse a precept to the 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 per∣secute all the means, and Messengers of Light, and bring both Church, and State, to a disordered Church of confusion.

Secondly, [unspec 2] in a true Gospel-Minister is required a holy life, qualified according to the Apostles rules, not to be onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blamelesse in conversation, Tit. 1.8. 1 Tim. 3.3. as Timothy; so every Minister must be a pattern to his people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both in doctrine and in conver∣sation, 1 Tim. 4 12. they must, like Gideous souldiers, be armed with Lamps, as well as Trumpets; as they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 2. cut the word aright; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 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 impos∣sible to be kept. If we have knowing mindes, and dissolute af∣fections, it may be said of us (as of that stigmatick Roman Em∣perour Galba, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nothing but a voice. They are called Stewards, and Ambassa∣dours, 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, the Levite must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pro∣portionable

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 prea∣ching 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 ho∣liest. The day of his worship, it is an holy day. The persons of his worship, his Priests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. holy. The Ministers, they are the Lords vessels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his vessels of choice; and if they will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meet for the Lords use, 2 Tim. 2.21. they must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctified.

Secondly, they are bearers of the Lords vessels, not material, [unspec 2] 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, [unspec 3] 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 Prea∣cher of the Gospel: a voice, not a sound, Viva vox, saith Ber∣nard, that is, both vita & vox.

Fourthly, They ought to be holy in respect of themselves; [unspec 4] 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 ge∣nerall 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 ser∣vant, &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 coin three things are observed, good mettall, right stamp, and just weight; if we preach well, and live ill, our mettall is good, but our stamp bad; if we live well, and preach ill, our stamp is good, but our mettall bad; but if we both preach, and live well, our peny is good silver. It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary, that is, the sickle, talent, and cubit were of a double bignesse to those of common use; denoting that the virtues of the Mini∣sters of the Sanctuary should be of a double proportion to o∣thers. Hemyngius in his Pestill, tells us of four sorts of Ministers, The first neither teach well, nor live well; These pull down the Church of God with both hands, of which sort S. Peter and S Jude foretold us there should be many in the latter daies, not Lux, but Tenebrae mundi, Not the Light, as Ministers should be, but the Darknesse of the world. These are not Gospel-Physitians, but Italian Quack salvers. A second sort are such as teach well, but live ill, these set up the Temple of God with one

hand, and pull it down with another; that build up Heaven with their Voice, but Hell with their Life. It is the Life, not the Learning of the Preacher that perswadeth the people. Sua∣det loquentis vita, non oratio. Sin single in the people, is double in the Preacher, for he offendeth both Peccato and Exemplo; It is both Scandalum populi, & odium Ministerii, even scandalum in both these senses; an offence unto the people, and a scandal to his calling. Thou that teachest another, teachest thou not thy self? The Israelites abhor the offerings of the Lord, through the sins of the Priests, the sons of Eli: and such a Minister may look for at the mouthes of the people the check in the Proverb, Loripedem rectus &c. and that which is John 9.34. thou art altogether a sinner, teachest thou us? Quid verba audiam, cùm facta videam? What should we heed what thou preachest, when we see how thou livest? Suspecting Religion to be but Policy, and imagining if their Doctrine were true, they would not crosse it by their practise.

A third sort are such as teach ill, but live well. [unspec 3] This is an hy∣pocritical trick of Heretical Ministers covering the bitternesse of the pill with gold; and while men gaze at their outward ho∣linesse, they be easily made to swallow the dregs and drugs of their heresie. Their austerity shall be stricter than John Baptists, but not with intent to bring one soule to Christ.

A fourth sort are such as teach well, and live well, [unspec 4] being Doctores, & Ductores, Feeders, and Leaders: to sincerity of Doctrine, there must be joyned integrity of Life; to Ʋrim there there must be Thummim, Light of understanding and perfection of life. Who, saith our Saviour, can convince me of sin? As he was Rubicundus passione, so Candidus sanctitate; white and ruddy, Cant. 5.10. he was bloody in his death, spotlesse in his life: We cannot say, who can convince us of sin? we are flesh, and blood, men of the like passions; in many things we offend all. Though guilty of manifold weaknesse, yet let us take heed of manifest wickedness of any sin that may scandalize our holy cal∣ling. Luther in his Com: places, saith, Hoc video, non esse Theolo∣gum qui magna sciat & multa doceat, sed qui sanctè & theolo∣gieè vivit, He is not a Divine, who knoweth and teacheth much, but who liveth best. Our good deeds, saith tolet, are the

best glosse we can set upon any Text, Example is above infinite Precepts Longum iter per praecepta, breve per exempla, To teach by precept, is tedious; by example, a short cut. When Reason sometimes cannot perswade, Example moves. All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God, as the Example of Origen. The Clergy-mans strict diet of abstinence from enor∣mities, of fasting and prayer against the surfeits of sin, of repen∣tance for errour is a powerfull inclination to his people to doe the like; Habet quantacúnque granditate dictionis majus pondus vita di••entis, The preaching of life is made more forcible by the good life of the Preacher; an evil life is an evil engine to over∣throw the walls of edification. Citharisante Abbate tripudiant Monachi, When the Abbot gives the Musick of a good example, the Monks dance after him: as was their proverb, Plenè dixit, qui benè vixit, He hath spoken fully, that hath lived fairly. He is no good Pastor, that is not a good Pattern. Vox poputi hath given us the names of Spiritual persons, in some different sin∣gular respect from others; and for this there is good reason, (though perhaps they know not that give it) for S. Paul, 1 Cor. 14.37. makes a Prophet and a Spiritual man all one, If any man thinke himselfe a Prophet, &c. Let us shew our selves to be in deed, what we are in name, and not let our deeds make our names odious, and render our Ministery vile to the great dis∣honour of God, our sacred function, and Gospel profession, whereby God shall want his due praise, we comfort, and his people benefit. It is a good Apophthegm of Diogenes. If thou wilt be revenged of thy enemy, become an honest man. Walk uprightly (saith Solomon) and then walk confidently, Prov. 10. ver. 9.

Integer vitae scelerísque purus Non eget Mauri jaculis, nec arcu, &c.

A good conversation for a Minister is very necessary:

First, because God is glorified by it, and his name blasphe∣med through evil.

Secondly, it is honourable, the glory and renown of all that professe the Gospel.

Thirdly, it is comfortable, and will sing a sweet requiem to the soule at the last hour.

Fourthly, it is profitable to others, 1 Pet. 2.12. —they may by your good works which they shall behold, glorifie God in the day of visitation. The Lord purge out of his Vineyard loose licentious men, who are a smoke in his nostrils, hatefull and abominable to him, who shipwrack themselves and others on the rock of prophanenesse: and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward. It is seen by sad experience, that if a man be affected to the Common-wealth, and cry up the times, they are accepted and approved of; he fares best that (Proteus∣like) can transform himselfe into any shape; appear with the mantle of good affection, it matters not a pin how is the con∣versation: ô tempora! ô mores! Enquire of the former times, and it was otherwise. We have men now adayes desire to have their heads stuffe with strange notions, and their mouthes fill'd with new-minted expressions, to be Godded with God, & Chri∣sted 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 ha∣tred 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, [unspec 3] and that is mission, sending, or calling; how can they preach, except they be sent? Neither abilities, nor gifts, nor a godly life en∣tituleth 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. If we run before the Lord call, as many doe, for profit, ease, and honour, we may go without expecta∣tion 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 ho∣nour 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a power, the Lord gave him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, authority; Go speak, Lo I have sent thee: So great was the mo∣desty 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 cal∣ling 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Re∣velation of Jesus Christ, Gal. 1.12. and Barnabas who was ex∣cellently 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 Re∣formed 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: Be∣za's annot: and Paraeus, all say, De ordinaria vocatione de••et in∣telligi, 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. praedi∣cate 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 or∣der, 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 Ministe∣rial Function. I shall answer some Objections, and so end this.

Objections briefly propounded and answered.

Contrary to what hath been delivered according to the uni∣versal 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 pray∣er, 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 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, (Ʋt 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 of∣fice 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 Mini∣ster 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 not∣withstanding 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 Priest∣hood 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 im∣mortal; 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 na∣tion: 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 spi∣ritually, 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 be∣nefits; 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 compa∣reth himself with Moses, who was a Minister of the Old Testa∣ment 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 Cha∣pter, the Apostle speaketh o himself; and likewise at the be∣ginning 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 for∣bear 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. Lu∣ther, is entituled by the Objectors to the patronage of their Cause. Howsoever, we are not to subscribe, with a blinde obe∣dience, 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 Ob∣jectors, nor openeth a door to that Chaos of confusion which they would introduce: For albeit he might hold, That all Chri∣stians 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 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 law∣full 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) Cha∣racter 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! 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, 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 se∣rious 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, [unspec 1] 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: [unspec 2] 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. Bet∣ter 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 faith∣full 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 Prea∣chers 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 Ser∣vants 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, [unspec 3] 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 Prea∣chers 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; com∣meth to affront and abuse the King of kings and Lord of lords, whose servants they are, and whose message they bear.

Fourthly, [unspec 4] 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 ty∣dings of reconciliation betwixt God and Man. The Lord hath honoured us to be instrumental to tie this knot, yet for the hand of the most High God to perfect: He vouchsafeth this honour to us as his Instruments, that we in his name, and power, shall tye a double knot on Earth, not onely temporal, but Eternal of the believing Soule to her husband CHRIST. Not that we have power of our selves; for, were we all Boanergeses, the sons of Thunder, we are not able without him to turn your hearts to righteousnesse; it is Christ that must clear the eye, undeaf the eare, unlock the heart, and shake the inmost power of the soul, as the thunder shakes the wildernesse: It is by our Ministery, not our authority that your Souls are converted. Let the power be ascribed to God, not to us. It is no small honour to be Am∣bassadours 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 Mini∣sters 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. [unspec 5] 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 Di∣spensatores Ministeriorum, as in the Vulgar Latine, but accor∣ding to the Original, Mysteriorum, Dispensers of his Sacra∣ments, 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 Mi∣nisters; and yet not vilifie them, for they are not ordinary Ser∣vants, but Stewards, and that of Gods own secrets.

Sixtly, they are the Masters of Assemblies, Eccles. 12.11. [unspec 6] 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 A∣postle, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 3.8. lesse than the lowest; yet in Christs judg∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, greater than the greatest, Mat. 11.11.

Seventhly, [unspec 7] Ministers and Dispensers of the Gospel are called starres, Rev. 1.20. in name, Stella à stando dicitur, 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 re∣gularly 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 moli∣mina Spiritus, the holy Ghost cannot abide delaies. 4. Orderly, keeping our own, and equall distance. 5. In effects; in influ∣ence, 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. Can∣dles are lighted, and not thrust into blinde and dark corners.

Eighthly, [unspec 8] 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 Or∣gan 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 abomina∣tions 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 conti∣nual 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 pre∣ferre their Swine before them. The Word of God is the Plow of the Lord, the People the Husbandry, 1 Cor. 3.9 The Mini∣sters 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 them∣selves, 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, and speak proudly, and presumptuously against the Messengers of God. This is a common disease, and plague of this Nation, that in every Town, and City, the people are as they that rebuke the Priests. That impudent and insolent claim is made ordinary in these daies; With our tongues we will prevail, for our lips are our own, no calling or degree is free from such. I shall con∣clude at this time; That the disgraces of Gods Prophets, be they in word, or in deed, are alwaies rewarded with Gods judgments. The boyes of Bethel that scoffed at Elisha were rent in pieces with Bears, 2 Kings 2. The mockers of his Messengers doe hale down on their own heads the wrath, even the remedilesse wrath of the Lord, 2 Chro. 36.16. The disgraces done to them, the Lord accounts as done to himself, Numb. 16.8. What are

we? your murmurings are not against us, but against the Lord. David accounted the abuse offered to his Messengers as a dis∣honour to himself, 2 Sam. 10.5. And our Saviour saith, He that desp seth you despiseth me, &c. Luke 10.16. They ought to be had in honour, and estimation, because of their message. They bring the glad tydings of salvation; and, how beautifull are their feet &c? I speak this to the shame of such that have no more reckoning of their Ministers, than the Aegyptians of their Sheep∣herds, Gen. 46.34. Every Sheep-keeper was an abomination to the Aegyptians: These, like the Devil, will smite Job's ser∣vants, when he cannot smite Job himself: The Jewes will scof∣fingly say, Is not this the Carpenter's Son? Many will make use of any thing that may disgrace them, but not consider them in the worthinesse of their calling, in the weight of their message, or in any thing that may adde to their commendation. I leave such as the mothes of a mans name and fame, the Cankerworms of the Church, the disturbers of peace, and enemies of God and goodnesse, who durst they, would aswell shoot out their black tongues against God, as against his servants.

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 Reve∣rend estimation of their persons. 3. In their provi∣sion and maintenance. 4. In standing by them, and with them, helping and encouraging them.

LEt a man so account of us as the Ministers of Christ, and Stewards of &c.] The primitive Christians did cleave unto the Apostles, and were greatly affected to them, Gal. 4.14. Ye received me (saith S. Paul) as an Apostle of God, even as Christ Jesus: This is a duty the Scripture enjoyns; as there is a duty from a Wife to Husband, from Servant to Master, from Sub∣ject to Superiour, so from a People to their Minister, 1 Thes. 5.12. so 1 Tim. 5.17. The Elders that rule well, are worthy of double honour, &c. Many in all their life-time never make any reckoning of them, till pain, grief, and sicknesse enforce them; and then they must be sent for, and entreated for counsel and advice, direction, and prayer; and whom they never loved living, they seem to have respect to dying: thus the Athenians dealt with Themistocles; they used him (as he saith of himself) like a tree, in fair weather little regarded, but in a storm fled to for shelter; God did give honour to the builders of his mate∣rial Tabernacle in calling them by name, Exod 35.30. and they doe dishonour the builders of his spiritual Temple in calling them out of their name. You know that in respect of them∣selves they have a Commission from God, and being commis∣sionated they are not to be slighted: though the person be mean of himself, his Commission gives him worth. And again, in respect of themselves, they are to be respected; for, were it not for the Ministery, you would be debarred of the glad ty∣dings of salvation, be never shipt with Christ in Baptisme, sayle with him in the pinnace of the Church, nor anchor at the haven

of happinesse. When the Lord would brand the Israelites with a mark of the greatest reproach, (as I said before) he saith, Thy people are as they that rebuke the Priest. Hos. 4.4. They were grown so insolent, and impudent in their sins, that they durst defend them against their Reprovers, and speak proudly and presumptuously against the Messengers of God, and therefore the Lord sets down the greatnesse of their sin, The people are as they that rebuke the Priest.

Now this reverence and esteem due to the Ministers of the Gospel consists in four things:

1. In carefull attention, and diligent hearkening to their do∣ctrine, [unspec 1] with Ruth, gleaning the ears of corn, which the Labou∣rers in Gods harvest let fall; watching daily at Wisdomes gate, and waiting at the posts of her door, Prov. 8.34. accounting every precept, promise; every piece and parcel of Gods Word, sweet, and delightfull, digesting the bitter pills of reproof, and thunderings of the Law, aswell as the cordials, and calm voice of the Gospel: Whatsoever precept they command and en∣joyn obedience to; whatsoever vice they reprove, and would have forsaken; whatsoever duty they exhort to, and would have followed, in all obey them, and submit your selves, for they watch for your souls, Heb. 13.17. God Almighty sendeth La∣bourers into his vineyard; some plough up the fallow ground, and sow wheat in the Lords field; some binde up the broken∣hearted, powre oyle into their wounds; some pipe the harmo∣nious musick of the Gospel, and others mourn, by the terrours of the Law; yet none of these means can allure many to hear∣ken, and attend to the things of God; You are to hear our voice, not as the word of man, but as indeed the Word of God, 1 Thes. 2.13. Christ said of the Pharisees, Mat. 23.3. Quae dicunt facite, doe as they say, but not as they doe; Dicunt e∣nim quae Dei sunt, faciunt quae sua sunt, saith Saint Augustine, they doe their own works, but speak the Lords Word; and therefore so long as the Preachers deliver the wholsome words of the Lord Jesus, you must entertain them, and their message as the Angels of God. He that commeth into the publick place to entrap the Minister, and carp at his word, commeth to af∣front and abuse the King of Kings, and Lord of Lords, whose

Servants they are, and whose message they bear; He that is of God, saith Christ, heareth Gods word, Joh. 8.47. and you hear them not, because ye are not of God; you see the cause why they hear not, because they are not of God. As men and women, they were of God his off-spring, but as malitious and envious, so of the Devil. A like expression S. John hath, 1 Joh. 4.6. He that knoweth God, heareth us; he that is not of God, heareth not us. By this Rule, saith Hemyngius, examine thy self whether thou be Gods childe, or the Devils servant; he that with a good will and honest heart heareth Gods Word, hath Christs Record that he is of God; but he that heareth the Word to carp and snatch at it, and persecute he Messenger, is of the Devil. It is a positive truth, that no childe of God cometh into Gods pre∣sence to hear his Word, but with Godly reverence, due prepa∣ration, and carefull attention. It is an Argument of a hard and stubborn heart, of a son of Belial, to sleight the Word of God, how weak and mean soever the Organ or instrument be; I doe declare that they fearfully sinne against God that doe dis∣esteem the preaching and message of the Servants of God, and doe procure to themselves the wrath and anger of the Lord. They that hear not Moses and the Prophets, that is, the Law and Doctrine of Moses, and the Prophets, they will not believe though one arise from the dead, Luke 16.31. It was S. Paul complaint of Alexander, 2 Tim. 4.15. He greatly withstood our words: not our person, which had been a breach of charity; but our preaching, which was a direct offence against piety. Much to be condemned are they that will not hear, and so are carelesse; that carp, and snatch at what they hear, and so are malitious; or will have nothing but placentia, smooth and pleasant things spoken to them; so rip up the swelling of their hypocrisie, make bare their wickednesse, detect their ungodly proceedings, and then they will flie in your faces with, Away with such a man from the face of the earth. The Devil stirres not till God rouze him; as the wilde Bore sleeps till he be hunted. Let darknesse cover mens impieties, and their slumber is unmolested: produce them to light, and they cannot endure it. The ulcerous side full of dead flesh feels not till you touch the quick. Let Elijah tell Ahab of his Idolatries, and John bloody Herod of his Lusts, and

then thou art mine enemy. Many had rather goe to Hell fast a∣sleep, than to Heaven with their eyes open; to be lulled in the cradle of security, than awakened by the voice of God. Thus you see that reverence and esteem to the Ministers of the Go∣spel consists, First in carefull attention and diligent hearkning to their Doctrine.

Secondly, [unspec 2] it consists in the Reverend regard and estimation of their persons. There is a Thief which entreth not by the door and cometh to destroy, beware of such an one; and there is a good Shepherd, which entreth in at the door, and careth for the sheep: know such an one, and account of him, and have him in singular love for his works sake. Why doth God style them Angels, Stewards, Ambassadours? Why doth he parle with them, enter them into commons, make them his fellow-commoners? one main Reason is, that you should with the word have a reverend regard, and estimation of them, accord∣ing to these Exhortations, 1 Thes. 5.12. And we beseech you brethren to know them &c. And obey them that have the rule over you, Heb. 13. ver. 17. It is observed that the worst men of a Parish regard a Pastor the least; one gives a Reason; they are like Legs and Arms out of joynt, and so cannot endure the touch of the Chirurgions hand, whose chief care is to worke their cure. He that is sick of a Lethargie desires to sleep though he die for it, and he that is lulled asleep in sinne cannot away with the Watchman of God. Nothing is a greater trouble to him that loveth sleep than to be kept awake. It maketh the se∣cure soule cry out against the Minister, as those against Paul, Acts 22.22. Away with such a fellow; he troubleth the City, Acts 16.20. when as they in their carnal security, malice, and envy, are the Ahabs that trouble Israel. None but the scum and refuse of people, the most carnal-minded, are the con∣temners of the Ministers of the Gospel, for from a loathing of their persons, there followeth a detestation of their doctrine, the instrument of conversion and means of salvation; and so in the end, ruine and destruction. It is a sad thing that many more affect & take delight in variety of Teachers, than in verity of Doctrine. Brethren, the meanest Preacher whom God hath sent you, can shew you that, which if you obediently follow,

shall effectually save you. The Word is powerfull, what In∣strument soever bringeth it; and Gods strength is made mani∣fest in our weaknesse: it is not we by our Learning and Elo∣quence, but God by his Spirit that must work you to himself. I have observed that this immoderate crying up of some to be Elijah's and Elisha's to have their spirits redoubled on them, and the vilifying of others, have been a great cause of those rents amongst us; and Factions we may see thus kindled, which while we live, perhaps we shall not see extinguished. I am of Paul, and I of Apollos, and I of Cephas, were such cryes as bred in the Church of Corinth sad divisions, and make the Apostle conclude them not Christians, but carnal, 1 Cor. 3.34. For ye &c. This way and course is a direct opposition to that unity and unanimity that God would have in his Church; for observing rather the diversity of Instructors, than the unity of truth, there ariseth in the end as many mindes as men, as many Sects as Ci∣ties, as many Gospels as Gossips; for, schismes, heresies, dis∣order, and confusion, are the effects of Christians unchristian divisions: and therefore if ye would not be thought carnal, cease from partiality, and carry a loving affection and honour∣able esteem towards all the Servants & Ambassadors of Christ. As Saint Paul of Epaphroditus, so I of them, Receive them in the Lord with all gladnesse, and hold such in reputation, Phil. 2.29. Doe not discourage them, either by contempt of their persons, or doctrine. I speak not this as to any one particular: I neither stand or fall, by the opinion of any. When a Minister first steps into the Ministery, he is to consider he is as a Lamb amongst Wolves. S. John Baptist came neither eating nor drinking, and yet the people said, he had a Devil: CHRIST came eating and drinking, and they said, he was a glutton, and a wine bibber; The Servant is not greater than his Master; He must not (saith S. Chrysostome in his 6. Hom: de laudibus Pauli) enter into this high and holy calling, except he be willing to suffer a thousand deaths. I thought good to let you know your duty in these times, in which so much contempt and contumely is thrown up∣on the Ministers of the Gospel, and this high and honourable calling is esteemed base and contemptible. We may justly com∣plain with the Prophet, We are wearied with men, Isa. 7.13.

With the other Prophet, that We are wondred at, Zach. 3.8. And with the Apostle, that We are made a spectacle unto the world, to Angels, and to men, 1 Cor. 4.9. And are as the filth of the world, and off scouring of all things unto this day, verse 13. This con∣tempt and disobedience of Gods message and Messengers, may be easily perceived by comparing peoples practise with our preaching.

I come now to a third thing: [unspec 3] The esteem and respect to the Ministers of the Gospel consisteth in their provision and main∣tenance not onely in a carefull &c. For if we sow spiritual things, is it a great matter that we shall reap your carnall things? Doe ye not know that they which wait at the Altar are partakers with the Altar, 1 Cor. 9.11, 13. S. Paul giveth a strict charge, Gal. 6.6. Let him that is taught in the Word, make him that hath taught him partaker of all his goods; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Emphatical, in all his goods. If Idolatry fed her Priests, Gen. 47.22. let not the Go∣spel starve her Ministers. I am (I confesse) upon an unpleasant subject: I crave your attention, I matter not your censure. So great was Gods care under the Law of the Levites, that he gave to his people both mandat, and caveat, precept and counsel. Mandat, Numb. 35.2. Command the children of Israel that they give unto the Levites of the inheritance of their possession. Caveat, Deut. 12.19. Take heed to thy self that thou for sake not the Levite as long as thou livest upon the earth. Now it will follow (were there no Texts in the New Testament) that Gods care is not lesse of the Ministers of the Gospel, than of the Ministers of the Law. Observe what inference the Apostle makes, 1 Cor. 9.9, 10, 11. I reade of Christ (who came to fulfill all Righteousness) that as he paid tribute unto Caesar, so he offered his duties unto the Temple, Luke 2.24. The Minister is Gods workman, la∣bouring in the salvation of his peoples souls: his work calls for wages from the people, or a woe unto the people, Jer. 22.13. The Ministers are both the sowers in the seed-time, and the shearers in the harvest; The cry of their hire, aswell as others, if it be detained, it will enter into the ears of the Lord, Jam. 5.4. The Ministers are Lamps; and shall the people look to have them burn, and not finde them oyle? shall there be Oxen, where the crib is empty? or will the Eagles flie where there is no car∣kasse?

They are Christs souldiers, and No man (saith the A∣postle) goeth on warfare on his own charges; none feeds a flock, and eateth not of the milk of the flock, 1 Cor. 9.7. They seem to put out the very light of nature in themselves which repine at the reasonable maintenance of them that minister before the Lord. Every change is full of peril, and alterations, and in this particular (though shadowed with the plausible name of Re∣formation) it threatens nothing lesse than the overthrow of Learning, and Religion. It was foreseen (no doubt) by Gods Spirit, how the Ministers of the Word should be contemned, how injuriously dealt withall, what havock and spoyle should be made of the Church: which moved him to those Exhortati∣ons, 1 Tim. 5.17. 1 Thess. 5.12. It is written of the Christians in the life of Nero, that they preserved the state, yet dogs must devour them: They made Aurelius his Army to prosper, yet Christianos ad Leones, Threw the Christians to the Lyons. It hath ever been the posie of the Church, Facere bonum, & ha∣bere malum, To doe good, and to suffer evil: So Christ himself sped; He healed, and was hurt; He pitied, and was mocked; He saved others, himself was killed. The colour of our Livery on Earth, is either black, or red; mourning, or persecution; the armes of the Church is the Crosse, Woe unto those that adde crosses to the Crosse, and grow rich by the poverty of the Church and her Servants. It was the saying of a Learned Bi∣shop in his Lectures on Jonas, Time was that Religion did eat up Policy, and the Church devoured the Common wealth; but now Policy eateth up Religion, and the Common-wealth devours the Church. Men are grown professed Politicians: Flo∣reat Respublica copiis referta, Let the Common-wealth prosper, and what care we for the Church? Unlike that godly man, Me moriente vivat Ecclesia, whatsoever becomes of me, let the Church live &c. I cannot conceive how men can plead their faith in the Gospel, and not reward those that bring it: all the Devils in hell cannot take a directer course to overthrow the Ministery, than by taking away all their livelyhood. Perhaps some will pity, but what's that? others will afford some bare and naked praise; but we cannot, like Cameleons, live on the aire of commendations: those that are driven to study how to

get bread to put in their mouthes, will with a heavy heart study for Sermons; and, I like not those that preach without study, that turn the cock and let the water run. Oh unhappinesse, unhappinesse, misery, misery to devour holy things, and then to make enquiry, Prov. 20.25. But to wave this for the present, The Labourer is worthy of his hire, and woe to those that doe detain it, Jam. 5.4. if the Labourers that reap our fields, much more those that reap in the Lords Vineyard. Maintenance to the Ministery is not due ad modum Eleêmosynae, as of alms and courtesie, but ad modum debiti, as their right and due. I shall not here dispute the lawfulnesse of Tythes; they were lawfull to the Priests, (there was no question) Numb. 18.21. There is Mandat, and Caveat; and how they come to be taken away I know not, for there was no Law abrogated but the Ceremo∣nial, and they were no part of it. Again, I finde no prohibition in the New Testament, but commendation of it: Ye observe, saith Christ, Mìnt, Anise, and Cummin, (and ye doe well.) The Pharisee was in this an honest man: our Saviour condemneth his hypocrisie, and so he did the hypocrisie of the Jewes in that they observed the smaller, but omitted the mightier matters of the Law, in boasting of their little good, but neglecting mercy, and judgment: these things they ought to have done. That which I intend to hold out, is, that maintenance by the Law of God is due to a Gospel Minister: so you may read 1 Cor. 9. from the 7^•h to the 15^th verse. Gal. 6.6. Let him that is taught in the word &c. 1 Tim. 5.17. Let the Elders that rule well be &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, double honour: countenance, and mainte∣nance, reverence and recompence, honour and reward. It is our duty, saith the Apostle, to doe good unto all, especially to those, Gal. 6.10. and amongst the houshold of faith, above the rest, unto such as have been our spiritual Fathers, in begetting us unto Christ, 1 Cor. 4.15. for a childe to let his father starve is both inhumane and barbarous, he is not fit to live. This condemns ex∣ceedingly the practise of some in our Age, whose chief policie, yea piety (for with the Pharisee, they think they doe God good service) is to strip a Minister whom they dislike of his Lively∣hood, and expose him and his family to want, and poverty; such in the end will hale down judgments on their own heads: for be

assured, with the same measure they mete, it shall be measured to &c. It is CHRISTS Divine Rule, As ye would that men should doe unto you, doe you also unto them; for &c. If we con∣sider this, we shall cease persecution and cruelty, this biting and devouring one of another, lest we be devoured one of ano∣ther, &c. Gal. 5.15. The Merchants trade concerns our bra∣very, the Lawers occupation our goods, the Physitians art our body, all these have respect; but the Ministers who have care of souls, lie disregarded. Is not the life more worth than meat, and the body than rayment, Mat. 6. but the soule more pretious than all, Màt. 16.26? And yet carnal-Gospellers envy not the pro∣digious wealth of Merchants, of Lawyers, of Physicians; all is well if the Minister be poor, decrease his wages, encrease his work; get straw where he can finde it, yet shall nothing of his labour be diminished. They seem, I say, to have put out the very Light of Nature; they repine at the reasonable maintenance of them that minister before the Lord: For, who plants a Vine∣yard, and eats not of the fruits thereof? Or, who feeds a Flock, and eats not of the milke of the Flock? Mark how the Scri∣ptures both in the Law and the Gospel doe beat upon this point: In the Law it is said, Thou shalt not muzzle the mouth of the Ox; doth God take care for Oxen? No, his care is for us, 1 Cor. 9.9, 10. Ministers maintenance is not Humanum inven∣tum, but Divinum institutum, verse 14. And this Law is reason∣able, equitable, just, and conscionable; for, if we sow spiritual things, is it a great matter that we reap carnal things? It is an action that goeth currant without contradiction, Justitia suum cuique tribuit, Justice giveth to every man that which belongeth unto him: whosoever therefore converteth to any prophane use that which is consecrated to Gods service, and for his use, robs God of his due, and takes his right from him; if you mispend his Sabbath, that time set apart for his glory, you rob him; if you make a false entry on his free-hold, and prophane the place of his publick worship, you rob him. My house shall be called a house of prayer, &c. Mat. 21.13. Belshazzar carowsed in the bowles of the Temple, but drank the draughts of his own con∣fusion, Dan. 5. And if you creep into Gods right, and let them starve at the Altar that serve at the Altar; you rob God, and

are thieves, Mal. 3.8. for, what is sacrilegium, but sacriledium, a prophaning of that which is holy? Give unto Caesar, &c. Give him part of thy substance, part of thy time, the first fruit of thy age, the calves of thy lips, and the root of thy heart. Miserable are they, that eat up sheep and shepherds both, that grow rich out of the ruines of poor Ministers, that turn Aram dominicam into haram domesticam, the Lords Sanctuaries into swine-styes and stables. William Rufus used to say, Church bread was sweet bread, but poor King he smarted for it. Balshazzar took sacrum de sacro, Dan. 5. but he had better been without it. Julian the Apostata took away the Ministers maintenance with intention to destroy the Ministery, but tasted of the fearfull hand of God. Oh his death was lamentable! it may well be verified of them all that thus deale, aurum habent Tholosanum, it will be sweet∣nesse in the mouth, but bitternesse in the belly; I speak this out of love and compassion to him that is guilty, and for pre∣vention of those that as yet have not consented to so great wickednesse. The question was once, What shall we bring to the man of God? Now it is a motion, What shall we take away from the man of God? Oh! be not proud of mischief, be not flesh't with fortunate wickednesse, and doe not triumph in unblest gain, for the loser shall sit down with content, when the winner shall lie down in torment, never value that profit, that will in the end prove uncomfortable. Thus much of the third thing, in what the esteem and respect of the Ministers of the Gospel con∣sists, viz: in their provision and maintenance.

I come to the fourth thing, wherein the esteem and respect to the Ministers of the Gospel consists, and that is, in standing by them and with them, as much as in people lies to encourage and help them No calling is exposed more to scorn, and contempt; many make it their practise to broach false rumours of them, and as much as they can to throw dirt in their faces; when the Pharisees thought the Disciples faulty, they go and tell Christ, Mat 12.2. when their Master Christ, then they goe and tell his Disciples, Mat. 9.11. they were restlesse, and wretchlesse: the limbs of Sathan, boldly open their mouths to speak their plea∣sure, that impudent, and insolent claim is made use of in these daies with our tongues, &c. for our lips are our own. They are

most hatefull people to God, and good men, that set their tougues to sound nothing but detraction and slanders, as though their mouthes were the dung gate through which the filth of a City was carried forth. Aquila and Priscilla stand for Paul, though they doe it with danger of their own lives, Rom. 16.4. Who for my life, laid down their own necks, hazarded their lives for saving of mine. Thou shalt not (saith the Law) receive a false tale of any, Exod. 23.1. Much lesse of a Minister of the Gospel, a Servant, and Ambassadour of Christ. As thou must not be a nurse of his ill fame, so let there be no room in thy heart to receive any report, for he that opens his mouth to detraction, is a thief, and he that opens his ears to entertain it, is a Receiver, and both of them carry the Devil with them, the one in his tongue, the other, in his eares; it is a true saying, There would not be so many Thieves, if there were not so many Re∣ceivers: Even so, there would not so many rob the renown of his Minister, and clip his credit to make him lighter esteemed, were it not that the Hearers open their eares to receive untrue and malitious reports. As a cordiall friend will speak no evil, so he will not hear evil of his friend; it was a brand of Jannes and Jambres that they withstood Moses, 2 Tim. 3.8. S. Paul sighs forth a sad complaint, No man stood with me, but all for∣sook me, I pray God that it may not be laid to their charge, 2 Tim. 4 16. it was otherwise with the Galatians, Gal. 4.15. The A∣postle giveth them this commendation, I bear you record that if it had been possible, ye would have pluckt out your own eyes and given them to me. But now we live in such an Age that men are so ill tempered of the four Elements that they possesse severall seats in them; all Earth in their hearts, all Water in their sto∣macks, all Aire in their brains, all Fire in their tongues, and bent against none more than those that they should love and cherish. The poor Britans once tuned forth a sad song to the conquering Romans, Etio ter Consuli gemitus Britannorum re∣pellunt nos Barbari ad mare, repellit nos mare ad Barbaros &c. To the Roman Consul the Britans send Groaning instead of Greeting, the Barbarous drive us upon the Sea, the Sea beats us back upon the Barbarous, hence we are endangered to a double kinde of death, either to be drowned, or to be killed; this is

the condition of many, how are they tost from post to pillar, but especially Ministers, who lie liable to the greatest persecu∣tions, and those as thick as the fiery Serpents in the wilder∣nesse, with their venemous, and burning stings? Christs Cause, and Christ Crosse, goe most commonly together, but here is our comfort, that if these rocks split the bark of our life, yet our death is not mors, but immortalitas; not a death, but an en∣trance to life uncapable of dying. You have a sort of men that delight in persecution, it is their meat and drink; a most unchri∣stian quality and unlike God, who bids us be mercifull as. he is mercifull, Luke 6.36. where you have a precept [Be ye merci∣full,] a pattern, (and it is the best) [as your &c.] As is a note of quality, not equality: we cannot equall God in love, for all our mercifulnesse is finite, his towards us infinite; and this is seen first in his pitty, he is pittifull, None ever could justly charge God of rigour, there is mercy even in Hell: pittiful he is in corri∣gendo, Not breaking the bruised reed, nor &c. Secondly, his mercy is seen in his bounty, bountiful he is in porrigendo, giving to all, life, breath, and all things: as the mercies of the wicked are full of cruelty, the very judgments of God upon his servants are full of mercy: whence then proceeds that envy and cruelty in men? he spareth them in mercy, who in their malice neither spare God, nor men. Oh that men should doe the works of the flesh, and yet seem to live after the spirit! for so is hatred, va∣riance, emulations, wrath, strife, Gal. 5.20. The works of the flesh (saith the Apostle) are manifest, which are these, verse 19. Oh that men should offend against so many known precepts! Col. 3.8. & Ephes. 4.31. Let all bitternesse, and wrath, and anger, and clamour be &c. Again, if we consider Christ, we shall see he manifested abundance of mercy. I cannot instance that un∣measurable love, which the true King, and Redeemer of the world hath made known to the sons of men; when the heart of our Saviour was ploughed up with a spear, it ran streams of mercy, reall mercy; which his vocall tongue interpreted, Fa∣ther forgive them, they know not what they doe: his blood Heb. 22. had a voice, a mercifull voice. Beside all this, it is apparent that unmercifulnesse and cruelty is of the Devil; It is true, he can transform himself into an Angel of Light, and rather than

not draw men to Hell, he will dissemble a love to Heaven: he will speak good, that he may work evil; and confesse the truth, that he may deceive with falshood: he is full of subtilty, and cruelty, a Murtherer from the beginning: Though he play the Fox, yet he ends with the Lyon; blood, massacres, and destru∣ctions are his softest embraces; horrour, and amazement, the pleasures of his court; kill and slay, the language of his tongue; you see God and Christ give no such pattern. Unmercifulnesse and cruelty are works of the flesh, against Divine precepts, and proceed from the infernall pit of darknesse: Oh never perse∣vere in that sinne that is so crosse to God, so repugnant to his Word, and pleads the Devil for its Authour. Command fine (saith James and John) to come down from heaven: Christ re∣bukes them, saying, Ye know not what manner of spirit ye are of, Luke 9.54, 55. You must know that persecution is as well by the tongue, as by the hand; this wounds like a sword, or sharp spear: a foule-mouth'd man or woman is worse than the Devil: for a man may avoid the Devil, Resist the Devil, and he will flie from you; but we cannot resist a slanderer and Railer. The world is as full of these, as Nilus of Crocodiles, Sodome of Sulphur, and Aegypt of Lice. A good name is a pretious ointment, and woe to them that bereave a man of it. Can the wound be cured, so long as the Iron remains in it? Can the Iron be cold so long as it remains in the Smiths forge? Can the River cease running so long as the Fountain floweth? So the tongue can∣not refrain evil speaking, as long as hatred broils in the heart, For, out of the abundance of the heart the mouth speaketh, Luke 6.45. This is that filthy sink, from whence cometh evil-speak∣ing, reviling, scorn, and detraction; the Mouth is the Heart's Charnel, the Index of the Mind. Good is the advise of the Apo∣stle, Iam. 4.7. Speak not evil one of, &c. I remember a saying of Hierome to Iovinian, (speaking of this kind of men) Tacere ne∣sciunt. maledicere non cessant; nunquam enim bene loqui didice∣runt: They cannot hold their peace, they cannot cease from evil-speaking, they never yet learned to speak well; there is an art in speaking as well as in writing, for there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a right speaking, aswell as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, right writing. There is a difference betwixt speaking, talking, and saying. Speaking cometh by

nature, talking by custome, saying by art: Children speak, Fools talk, Learned men say: So Tully, Solius est Oratoris di∣cere, Vulgi loqui. Oh let me then (for your souls are tender to me) perswade you, to lay aside all malice, envy, and evil-speak∣ing, 1 Pet. 2. verse 1. Not to persecute any, especially those whom God hath depted his Servants, and Ambassadours, lest you hale down judgments on your heads. Oh sad, and to be la∣mented times that give encouragement to licentious tongues, for wherein stands most mens Religion, but in railing and re∣viling; that our Church is Babylon and Sodome, that the Mini∣sters have the mark of the Beast, are Baals Priests, Simon Ma∣gusses, that our People are Swine and Dogs, they must not give that which is holy unto Dogs, &c. That our Communion-Cup is Calix Diaboli, the Cup of the Devil; that Mensa Christi is Mensa Diaboli, the Table of Christ, the Table of the Devil; that our Pulpits are Tubs, our places of worship Steeple-houses. Alas! what a sad thing is this, doth the Gospel teach scorn, and derision? are Christs followers, railers, and revilers? No, no. Such deserve our pitty, and prayers, Father forgive them, they know not what they doe. Doe not, like the Pharisees, perse∣cute Gods Church and Prophets, and when you have done, think you have done God good service: the Devil I observe deceiveth under the fairest vizard. When he tempted Judas to betray Christ, he sheweth him the silver, not the halter. When he sent Gehazi after Naaman, he suggests unto him the Gar∣ments and the mony, not the Leprosie. He presents unto Christ the glory of the world, not the vanity. He layes forth his wares to the fairest shew. Do not, Ixion-like, take a Cloud for Juno. Let not Religion be a meer fancy, deceive not your selves under appearances, and think not that zeal which it conceits. Oh it is a heart-breaking to a devout soul to see hypocrisie made piety, to see men boast of Religion, and yet are but as sounding brass, and a tinkling Cymball. A Minister, saith a Father, Debet esse lugens sua, & aliena del cta, ought still to be lamenting his own sins, and the sins of the people. Oh what abundance of hypo∣crisie and spirituall pride is there amongst men, conceiting highly of themselves, and despising others, and of all men the most envious and censorious; if this be of the Spirit of Christ, I

leave it to you to judge. I read that Pambo, a man utterly un∣learned in the Scriptures, on a time came to S. Hierome to be taught some Scripture without book; he turned him to the first verse of the 39 Psalm, I said I will take heed to my waies that I offend not in my tongue: a Lesson very seasonable and to be learned aswell by the Scribes and Pharisees, as Publicans of our times. The good man being blamed for not resorting unto his Tutour again in three moneths, answers, That he had not yet learned well his first lesson; yea, and forty years after being asked the same, Answ: that as yet he had not fully learned that lesson: And indeed, let men and women pretend what Religi∣on they will, unlesse they learn this lesson, they learn nothing at all of goodnesse, Jam. 1.26. If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is but vain. The first lesson that the wicked learn, their Alpha, yea, and Omega too, their first and last is to speak evil; so the Psalmist, Psal. 58.3. The wicked speak evil from their mothers womb. Oh that I could prevail with the professing men & women of our Age, that would be Guides of the blinde, and Instructers of the unlearned, that they would learn themselves this lesson to take heed to their waies, that &c. Goe into your grounds in the dead of Winter, and of two na∣ked trees you know not which is the sound and which the rot∣ten at heart, the Summer will give Christs mark, by their fruits you shall know them. Oh that people would shew lesse, and doe more of goodnesse, that they would learn not to know much, but to practice much; and as they hear, and repeat Sermons, so learn obedience; this is the life and power of godlinesse. In a word, Love all, especially the houshold of faith, have bowels of compassion towards them, despise none, especially the Ministers of the Gospel, much lesse persecute them, but stand by them, and with them, help, and encourage them, for they are the ser∣vant of Christ, and stewards of the mysteries of God.

CHAP. V.

Luke 10.16. Sheweth, that the contempt of the Ministers of the Gospel is a great and grievous sinne; the reasons of it, and how it exposeth men to the wrath of God.

THey doe exceedingly aggravate their sinnes that dare in∣solently, [unspec 1] and presumptuously oppose themselves against Gods Ministers, returning reproofs for reproof, and inverting and perverting Gods own Order and Ordinance. The Law punished this insolency and presumption even with death, as appeareth, Deut. 17.11, 12. The Lord inflicts a heavy judgment upon Corah and his Associates for this very sin, Contempt of the Ministery, Numb. 16.11. What are we? your murmurings &c. their sinne was not against Aaron, but against God himself, and his Ordinance. It was not men they opposed, and despised; but God, the just One, the Lord. Seeing we are fallen upon these unhappy men, this rebellious rout; let us take a fuller view of them.

1. You have their Conspiracy, They gathered themselves to∣gether: Surrexerunt, they rose, and made an Insurrection. They made a schisme, then a faction, and in the end a mutinous com∣motion, a rebellious insurrection; the word is passive, They were gathered together.

2. You have the persons, Corah, Dathan & Abiram, and On the Son of Pelech: here are not Sheba and Shimei, base Bethshemites that rose against David, empty fellowes, such as rose against Rehoboam, not Faex populi, a sort of abject and contemptible men, but Corah the Son of Levi, Aaron's Cosin-Germane, and Dathan, Abiraem, and On, the Sons of Reuben, Israels first-born; famous, eminent men, Captains of the people, men of renown. You may note that the head of this Conspiracy is a Son of Levi, Corah; It is dangerous when insurrection begins at the Sanctuary.

Secondly, [unspec 2] that Reuben joyns also; insurrection hath sharers. Corah is for the Mitre, Reuben for the Scepter: Let Moses look to

his Throne, Aaron to his Chaire, Levi hath many things that will doe Reuben good; and Reuben therefore will be sure to pleasure Levi.

Thirdly, you have the persons against whom this Insurrection is made, Moses, and Aaron, Magistrate and Minister.

Fourthly, the Grievance; their usurping of Rule over the people, You take too much &c. and not onely Usurpation, but Intrusion too, Why lift ye up your selves?

Fiftly, you have the ground of this Grievance, the Congre∣gation is holy, every one of them, and what need of Aaron? the Lord is amongst them, what needs a Governour or Moses? Here were glorious shews, and pretences: they charge Moses, and Aaron with Ambition and Intrusion, Vice rebukes Virtue, Humility challengeth Arrogance; when as their main end was to rush into their rooms, to possesse themselves of their digni∣ties. Now observe, all this is not against them, but against God; the abuse and affront offered to them, he takes as a dishonour to himselfe. ver. 11. What are we? your murmurings, &c. and therefore he plagueth them in a strange and unusual manner, to be Ensamples to us, that we should fear, and not doe so wicked∣ly. Their intent of a subversion of Moses, and Aaron, ends in the destruction of themselves, for the Earth openeth her mouth, and swalloweth them down quick: We should never read of this judgment, but it should make us tremble, and pray that thus we may not sin. Examples of this sin are very frequent, Jer. 18.18. Come let us devise. Amos is accused of Conspiracy against the King, Amos 7.10. It is common for the sons of Belial to lay nets and snares to entrap the Prophets of the Lord. How great a sin this is, hear what S. Paul saith, 1 Thes. 4.8. He that despi∣seth, despiseth not man, but God &c. Observe the words: this Argument is a Conclusion of the former Reasons, enforcing them all (saith Zanchy on this place) as if he should say, It is not I Paul that exhort you, but Christ, and Christ is not onely man but God: he that willeth Sanctification is 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 re∣nued

us unto holinesse, and God the Holy Ghost who keepeth us in true holinesse. But how doth the Apostle prove this Pro∣position, He that despiseth &c? because saith he, God hath sent his holy Spirit among you. There are two Readings of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we translate with Marl: and Beza [God hath given us his holy Spirit] then Pauls argument is thus fra∣med; 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 san∣ctification 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. De∣spise 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 use∣lesse 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 fare∣well 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 passi∣ons 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 king∣dome (as is observed) standeth on four props especially, all which I finde in the 8^th of S. John. 1. Railing, verse 48, Say we not well that thou art a Samaritane, and hast a Devil? The Pha∣risees

in their wickedest actions the persecuting of Gods Pro∣phets, 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 rail∣ing, 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 op∣probrious words; to the first is opposed Judgment, to the se∣cond a Councel, to the third Hell fire. It is the saying of S. Hie∣rome, to strip men of passion is to make them no men. Est ho∣minem 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. Con∣cerning the matter, with a brother. 2. The manner, unadvised∣ly: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is left out in many both old and new Trans∣lations; but some Greek Copies (as Erasmus acknowledgeth, retain it) and the reverend Fathers recite it, Omnis qui irasci∣tur fratri suo temerè, Whosoever is angry with his Brother un∣advisedly or rashly, as Cain with Abel, Ahab with Naboth, Saul with David, shall be in danger, saith CHRIST, of judg∣ment; he alludes, as Bullinger and Beza upon the place, to the proceedings of the Jewes in their Civil ••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 a∣mongst men, so before God there are different degrees of pu∣nishment, 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 de∣rive this word of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 counte∣nance, such as was in Cain: a jeering fleering look, such as was in Ishmael, bending of the browes, shaking of the head, gnash∣ing 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 Da∣vid 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 ve∣nemous 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 Sa∣than 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 Mes∣sengers 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 discou∣ragements 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 a∣mong Wolves, or Sheep about Wolves, but as harmlesse inno∣cent Lambs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst of hurtfull, and hungry Wolves. Now from this persecuting none are free; 1. Not Christ: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it may be said by way of Anagram, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 di∣misit inermem, Other living creatures Nature hath armed, but the Lamb is sent into the world naked; giving it neither offen∣sive, 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 Christ compares the Enemies of his Church. 3. Nor his Ministers, they are not free from persecution; they must approve them∣selves in much patience in afflictions, 2 Cor. 6.4. This the A∣postle adviseth Timothy, 2 Tim. 4.5. Watch thou in all things, suffer afflictions, this is to doe that work of an Evangelist, as a good souldier of Christ; to suffer afflictions, ready to bear bloody blows of open Enemies, and scorns of false Friends. To preach the Gospel, saith Luther, as we should, is to stirre up all the Furyes of Hell against us: It belongs to us Ex officio to re∣prove, to rebuke, 2 Tim. 4.2. to pluck up, to throw down, Jer. 1. and we can expect therefore no great favour, for we encounter with Beasts in the shape of Men, with Wolves in the

coats of Sheep, with Devils in the habit of Angels, with un∣reasonable, and wicked men, and must therefore expect perse∣cution, but alas poor soules! they doe not so much wrong us as themselves, they foam out their own shame, and bewray their wretched, I had almost said, reprobate malice; such as sit down in the seat of the scornfull, make a low step to damnation, God will laugh those to scorn that laugh his to scorn, and despise those that despise us, in expuentis recidit faciem, quod in Coelum expuit, That which a man spits against Heaven, shall fall back on his own face. Those indignities done to the Ministers of the Gospel shall not sleep in the dust, but stand up in judgment. Never was any truth so happily innocent, as to maintain it selfe free from calumny and abuse. S. Paul was a faithfull, and pain∣full Preacher, yet was slanderously reported, Rom. 3.8. The best truths are subject to misinterpretation, and there is not any doctrine so firmly grounded, and warily delivered whereupon calumny will not fasten, and stick slanderous imputations. Nei∣ther Iohns mourning, nor Christs piping can passe the pikes, but the one hath a Devil, and the other is a Drunkard, and a Wine∣bibber; Iohn the Baptist came neither eating, nor drinking, and yet the people said he had a Devil, and Christ came both eating and drinking, &c. The Servant is not greater than his Master, neither an Ambassadour greater than he that sent him; if they have called the Master of the house Beelzebub, how much more them of the houshold? Mat. 10.25. If Christs doctrine did not? think we the doctrine of his Ministers, and Servants can escape the stroak of mens tongues? Christ came to fulfill the Law, and yet he was accused to be a destroyer of the Law; he decides the question for Caesar, Give unto Cae∣sar &c. and yet they charge him as if he spake against Caesar, Ioh. 19.12. The book of the Acts doth witnesse how the A∣postles were slandered as Seducers, Sectaries, vain-Bablers, He∣reticks, Broachers of new, false, and pestilent Doctrines. Nor did the Devil here leave off, for if we read the Apologies of Athenagoras, Tertullian, and others, it will amaze us to see what blasphemous seditions, horrible and odious impieties were fathered upon the antient Christian Doctors; those perillous times instant in the daies of S. Paul, are become extant in our

Age, 1 Tim. 4.1. Some turn to the doctrine of Devils, Others start aside to Schisme, few love Religion in sincerity, and the high, and honourable calling of the Ministery is vile, base, and contemptible. Now what are the Reasons or grounds of this contempt, and despising of the Ministers of the Gospel? 1. They discover the filthinesse, and unmask the hypocrisie of the sons of men, and so raise all the furies of hell against them: It is observed the worst men of a Parish regard a good Pastor and his Doctrine the least, for they are like Legs and Arms out of joynt, and so cannot endure the touch of the Chirurgeons hand, whose chiefest care is to work their cure: they are to reprove and rebuke, 2 Tim. 4.2. to root up, and throw down, Ier. 1.10. Men will raile, and rage, prosecute, and persecute those that would pull down and overthrow their pleasant, delightfull, be∣loved, and profitable sinnes. The reason of this contempt pro∣ceeds from that cursed nature of man, who is an enemy against all good, and Ishmael-like persecutes the truth, and Prea∣chers of it. Come let us imagine some devises, &c. Jer. 18. verse 18. It is desperate wickednesse to contend with those that justly re∣prove you, to expostulate with them, cast reproaches in their teeth, and lay to their charge, what you your selves are most guilty of. Thus dealt Corah and his Complices, with Moses and Aaron, Numb. 16 Ahab with Elias, 1 Kings 18. The Israelites with Ieremiah, Ier. 18. Amaziah with Amos, Am. 7. And the Scribes and Pharisees with our Saviour, Mat. 12.24. What a preposterous thing is it, that the Hand or Foot should guide the Eye? The Childe rebuke the Father, the Patient di∣rect the Physician, the Scholler check his School-Master, and the Sheep quarrell with the Shepherd? no lesse preposterous is it for a people to instruct their Instructor, and lesson those that should lesson them. This contempt proceeds from a cursed heart, and is a signe of desperate wickedness.

Thirdly, to bring all to a triplicity. This contempt of the Ministers of the Gospel may be imputed,

First, to Sathan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that calumniator, who out of con∣tempt to the preaching would bring a loathing of truth; he is the Father of Lyes, the Prince of Darkness, and therefore hates Truth and Light, the Message and the Messengers.

Secondly, it may be imputed to man, partly to the Under∣standing when the judgment it self is weak, or weakned through prejudice: Or else to the Will, men of corrupt mindes; or to the affections overcome by carnall, and seeming shews: Or to malitious wickednesse, and this is very dangerous, God will hardly forgive those that sin of malitious wickednesse.

Thirdly, it may be imputed to God, not causing, but permit∣ting, and suffering,

First, out of justice, as a fearfull Judgment upon wicked ones, and to render them lyable to the greatest and sorest punish∣ments.

Secondly, out of triall of faithfull, painfull Teachers; not to be dismaid though briars and thorns be against them, but to evidence their constancy and sincerity, and how they live above all the scorn, and contempt of men, willing to suffer not the losse of reputation, but a thousand deaths. I should now come to severall Uses; but I will summe them up in two.

The first is by way of encouragement to such as are persecu∣ted, it is their Masters, and the Churches Lot, a Condition from which they cannot plead exemption: If all that live godly must suffer persecution, 2 Tim. 3.12. in vain doe the Preachers of Righteousnesse think to escape, and not drink of Christs cup. God hath made us a gazing-stock to men and Angels. Athana∣sius was nick-named Sathanasius, Cyprian called Caprian, Paul accounted mad, and Christ himselfe reputed a Conjurer. We must not fear, if Bryars and Thorns be against us, Ezek. 2.6. but encourage our selves in the Lord our God, and consider him that underwent the contradiction of sinners.

A second is of bearing patiently injuries, and they are two∣fold, Personal or Ministerial; what concerneth his person, and what his calling. An indignity that onely toucheth our private person must be borne, as S. August: replied to railing Petilian, Possumus esse in his pariter copiosi, sed nolimus esse pariter vani, He could be as full as he, but would not be so vain. The best Apologie to scorn, and petulancy, is patience, and silence; but when slanders redound to the discredit of their profession, and calling, it behoves us not to be silent: When Festus scorned Paul as a mad man, he answered, I am not mad, oh noble

Festus, but &c. And the primitive Christians often did Apolo∣gize in defence of themselves when truth was wounded through their sides. It is observed by divers Divines that when as the Jewes objected against Christ, two crimes, one that he was a Samaritane, an irreligious vile person; and another, that he had a Devil: he neglects the first concerning his person, and stands upon that especially which touched his doctrine; he answered, I have not a Devil, Ioh. 8.49. Christ accused of blasphemy did ever Apologize for himselfe: zealous we ought to be for God, howsoever remisse in what concerneth our selves. It was the saying of a Father, He would rather lose his life, than suffer one syllable of Gods holy truth to be betrayed. Meam injuriam patienter tuli, injuriam contra sponsam Christi ferre non potui, saith Hierome. Our own injuries we must bury in forgetfulnesse; but wrongs to the truth of God, and Gospel of Jesus Christ, we must not put up. And further he saith, in crimine haereseos ne∣minem oportet esse patìentem, When any is accused of heresie or schisme, he ought by no means to put it up in silence, but make his lawfull defence. Hier: ad Pamma. I might here fall to la∣ment and deplore the state and condition of this Age, there be∣ing scarcely any Religion but what is tainted with a spice of Fa∣ction, nor any encouragement to Ministers of the Gospel, unless schismaticall Novellists the bane of Church and State.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To the onely wise Omnipotent God, and Trinity in Unity, be ascribed all power, and praise, dominion, and thanks∣giving, now and for evermore, AMEN.

THE END.

Notes

• Ephes. 4.13.
• Adams, The Saints meeting.
• Obs.
• Art. 23. Pro. 4.
• chap. 25.3.
• Hier. in Haggai.
• Boys, The se∣cond Sunday in Lent.
• Demosth.
• Gug. Naz.
• Igeniū Gtlbae malè babitat.
• Dr. Clerke in a Ser. p••at a Vi∣sitat.
• Dom. 2. post Pasch
• Loc. com. tse, de Minist. ver.
• Plut. com. de exilio.
• Horat. carm. lib. 1. Od. 22.
• B••rn Faithfull Shepherd.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• Rom. 10.15.
• Nah. 1.15.
• Why? nomine, substantia, sins, metu, effectibus.
• Barker.
• Reverence to the Minist. consists in four things.
• Bishop King.