Reformed Religion, Part 2
Of the Chriſtian Miniſtry.
I Call it Chriſtian, to diſtinguiſh it from the Pagan Prieſthood, and Jewiſh Miniſtry of Prieſts and Levites under the Law, which was confin'd to a particular Family. And under this Name I comprehend all Men that are in that ſacred Function: Whether called by the Name of Biſhops, Paſtors, Elders, Doctors, Guides, &c. and in after-times the Clergy. The Goſpel Miniſtry is of Divine Inſtitution, and of no humane Creation. God hath had a Miniſtry in his Church from the Beginning, though under ſeveral Forms, and Denominations; and our Saviour hath appointed it for the Goſpel Church, and to continue to the end of the World. Now a right Goſpel-Chriſtian-Miniſter, is as follows.
Firſt, He is one who is in ſome meaſure accompanyed with Gifts, and Grace, Knowledge and Learning, Wiſdom and underſtanding, Speech and Utterance for the diſcharge of that ſo ſolemn Work; for no Man ought to take this honour to himſelf, but he that is called of God, and God calls no Man to a Work, or Office, for which he is no way fit. As no Man is called to be a Phyſician, Schoolmaſter, Pilot, Architect, &c. that hath not a Competent Skill in ſuch Profeſſions; and how can he be able to teach, as is required, if he is a Novice, and hath not Ability, hath not Natural, Acquired, and Moral Qualifications for it. According to the Decree in the Council of Toledo in this Caſe, Solus ad ſacra Dei Myſteria tractanda accedat, quem morum innocentia & literarum ſplendor reddit illuſtrem: Let none undertake to handle the holy Myſteries of God, but men well eſteem'd for Integrity of Life, and Excellency of Learning; and I may add, Men fitted of foreign, 2 Cor. 3. 5.God, as the Apoſtle ſpeaks, Our ſufficiency (or fitneſs) is of God.
Again, He undertakes the Miniſtry, not for carnal Ends, but becauſe he judgeth it to be a good Work, wherein he might be ſerviceable both to God and Men, in the higheſt Capacity in this World: So that Love to Chriſt and the Souls of Men invites him to it, and influences him in it, and yet he hath a ſubordinate reſpect to the maintainance and profit that is annexed to the Work: God having appointed that the Preachers of the Goſpel ſhould live of the Goſpel; but is not tempted by it, to comply with any unlawful Terms, or the uſing of ſiniſter or indirect means for the obtaining of it.
He is one ſeparated to the Work of the Goſpel, by ſolemn Ordination, and joyns not a Trade, or ſecular Imployment with it; but gives himſelf wholly to it, as his proper Work, to which God hath called and Conſecrated him; and doth not thruſt himſelf upon his Charge, without a due Call, according to the Rules of the Goſpel, and as the Providence of God opens a door.
Again more particularly, He is one who Labours in the Word and Doctrine, he readeth the Word, and maketh uſe of it in Wiſdom, for Conviction, Reproof, Inſtruction, Exhortation, or Comfort, rightly dividing the Word of Truth, as there is occaſion; and is inſtant in ſeaſon, and out of ſeaſon.
He looks upon his Office as a Divine Inſtitution, and originally derived upon him from Chriſt himſelf, tho he receives the Exerciſe of it from the Deſignation of Men, or the call of the People.
He minds the good of his Flock, and the Salvation of Souls, more than any private advantage of his own, knowing the invaluable worth of Souls, and the Dangers they lie open to.
He is one ſenſible of his own Inſufficiency for ſo great a Work, and therefore doth humbly and daily ſeek Divine Aſiſtance from Heaven, ſaying with the Apoſtle, Who is ſufficient for theſe things?
He aſcribes the Glory to God, for what good he doth, or for what aſſiſtance, or ſucceſs he hath in his Miniſtry, as knowing that he that planteth is nothing, or he that watereth is nothing, but God that giveth the increaſe. Whereby be ſerveth God in his Miniſtry, (as the Apoſtle ſpeaks) with all humility of Mind.
He ſeeks not the Applauſe and Praiſe of Men, and to be called Rabbi, Rabbi; as knowing the words of our Saviour, He that is from beneath, ſeeketh his own honour: And therefore his Preaching is not in wiſdom of words, and oſtentation of Learning, or to gain a popular Auditory, but ſtrives to commend himſelf to every mans Conſcience in the ſight of God.
He ſeeks to bring Men over to the true Knowledge of God, to the Principles and Practice of true Piety according to the Goſpel, rather than to a Party or diſputable Opinion, to uphold and promote a private Intereſt.
He affects not the ſecular Pomp, and Grandeur of this World, conſidering whoſe Servant he is, the great deſign of the Goſpel he preacheth, the Example of Chriſt his great Lord and Maſter, and of the Apoſtles ſent forth by him; much leſs doth he affect to introduce it into the New-Teſtament Church, which was well caution'd againſt in the firſt Ephiſine Council; Ne ſub ſpecie adminiſtrationis rerum Sacrarum, potentiae ſecularis, Typhus in Eccleſiam irrepat, &c. Canone ultimo.
He ſeeks not ſo much to pleaſe as to profit the People committed to him, and yet will become all things to all Men to gain them, and do them good; and as it is Titus 1. 7.required of him, not to be foreign, a ſelf-pleaſer, ſo he is a Pleaſer of Men only to their Edification and Salvation.
He is one not given to Contention, nor ſoon angry, no Striker or Railer, no Promoter of Strife, Faction, or Sedition, or inhumane Cruelties, but with meekneſs inſtructeth thoſe that oppoſe themſelves, if peradventure God will give them Repentance to the acknowledging of the Truth.
He is not for the promoting of Religion, by Fire and Sword, as Mahomet; nor as ſome rigid Zealots Bellarmin de laici. Lib. 3. Cap. 22. p. 1319.of the Roman Church, that Hereticks are every where to be rooted out, if they are not too ſtrong for them, then they muſt be quiet and ſhew them forbearance.
He is Sober, and Temperate in all things, not given to Wine, no haunter of Taverns, but uſeth all moderation in Meats and Drinks, that his Mind may be more ſedate, and compoſed, to intend and diſcharge the Work he is called unto.
He is not Moroſe, nor Stoical, but Affable, and courteous to all, and ſeeks to preſerve an Eſteem for his Perſon, to the greater advantage of his Miniſtry; yet he ſtudiouſly avoids all lightneſs or vanity in Speech or Behaviour, and by Gravity of Carriage puts an Awe, Reſpect and Reverence to his Perſon, upon the Hearts of the People.
He is one not greedy of filthy Lucre, uſeth not a Cloak of Covetouſneſs, whatever Garment he weareth; will not make merchandize of the People, for his private advantage; entangles not himſelf in the Affairs of this preſent Life, but is ready to deny himſelf in his Earthly Intereſts, rather than bring a blemiſh upon his Office, and obſtruct the ſucceſs of his Labours, whereby his People may ſee he ſeeketh not Theirs but Them.
Again, He doth not Lord it over the Faith, and Conſciences of the People, but ſeeks by ſound Doctrine, and Evidence of the Truth, to convince mens Judgments, and perſwade mens Minds, to the Faith, Obedience, and love of the Word.
Neither doth he affect Preeminence, and Dominion over his Brethren, and to aſſume a Juriſdiction which Chriſt never gave him: As when in the degenerate State of the Church, the Biſhops contended about the Superiority of their Sees, and which our Saviour reproved in the Diſciples, when they diſputed who ſhould be greateſt. But what Authority he hath given to his Miniſters, he doth faithfully exerciſe it to preſerve the Churches Purity, to Propagate and Exalt his Name and Kingdom, but not to exalt himſelf: For the Jewiſh Prieſthood being now changed, as being typical, he knows we can't argue from thence for an Hierarchy under the Goſpel to be parallel to it, without a new Inſtitution from Jeſus Chriſt. Whereby Primacy over the Goſpel Church might be as clearly declared, as that of the High-Prieſts over the Jewiſh Church? And therefore it is well known, that the Council o… Carthage would not allow the Name of Epiſcopus Epiſcoporum, the Juriſdiction of one Biſhop over another: yet in all difficult Caſes, he taketh advice, and ſubmitteth his own Judgment to the Judgment of Synods, regularly aſſembled to determine Controverſies in Religion.
He is one who Practiſeth himſelf what he preacheth to others, Exemplifies his Doctrine in his Converſation, that he may be an Example to his Flock, and of good Report with thoſe that are without; and doth not tempt his People to think that he preacheth thoſe things which he himſelf believes not to be true by his not walking accordingly: And thereby not only bring Contempt on the Miniſtry; but while he preacheth to others, himſelf may be caſt away.
Further, He indulgeth not himſelf in Sloth and Idleneſs, follows cloſe his private Studies as ſtrength and opportunity give him leave, that he may grow in Learning, and Knowledge and be better furniſh'd for his publick Miniſtry; more able to convince gainſayers, and open the Myſteries of God's Kingdom, as a Miniſter of the New Teſtament, and lead up the People to further degrees of Knowledge, and higher attainments in Chriſtianity: But as for Politicks, and Myſteries of State, and the Affairs of Civil Government, he leaves them to the Study of Princes, and the Civil Magiſtrates, to whoſe Province they eſpecially belong.
Again, He conſidering that he is for Salt to Seaſon others, he ſeeketh to maintain a favour upon his own Heart of the Doctrine that he preacheth to them, that he may not himſelf be rejected as unſavoury Salt. And for that end he is much in Prayer, for the daily ſupply of the Holy Spirit, and his teachings upon his Heart; the New-Teſtament Miniſtry being a Miniſtration of the Spirit.
He is one who feareth not the Face of Men in the diſcharge of his Duty, will not baulk or decline any Truth, or faithful Reproof of Sin, for the Fear of Man, but declares the whole Counſel of God, that he may give up his Account with Joy, and be free from the blood of all Men.
He will not accumulate Livings, and enlarge his Cure beyond his Capacity to diſcharge it, leaſt he be injurious to ſome of his Brethren, who may want both Work and Maintenance, and aggravate his own Account by the neglect of his Duty. Neither doth he think it reaſonable that he ſhould live of the Flock he doth not feed, or of the Altar at which he doth not ſerve, eſpecially when no neceſſity compells thereunto: He well knowing that at firſt there was no Biſhops, but to Single Congregations, which he might be able to inſpect with the aſſiſtance of Presbyters, where the Church was numerous; and the enlarging them to more, crept in gradually, by the Ambition of Men, or humane Conſtitution.
He is one who Ruleth well his own Houſe, having his Children and Servants, in ſubjection, with all Gravity; inſtructing his Family in the Knowledge of God, their Duty to him, and the Duty of their ſeveral Places and Relations: And if he be unmarried, he preſerveth his Mind and Body chaſt, but confines not himſelf to a ſingle life, as neceſſary to his Office.
He alſo Preacheth ſound Doctrine, feedeth the Souls of his People with wholſome Food, giveth not Chaff inſtead of Wheat, nor Stones inſtead of Bread, nor Scorpions inſtead of Fiſh, warneth them againſt Contentious Schiſms, the Errors, and Hereſies of the Times, and endeavours to preſerve truth uncorrupted, and his People ſound in the Faith, and to lead them the right way to Salvation, whereby he neither ſeeks to polliſh the ſimplicity of the Goſpel with vain Philoſophy, or Platonick Speculations, or corrupt its Purity by the mixture of Pelagian, Socinian, or any Popiſh Doctrines diſſonant from the Scriptures.
Further, He bindeth and loſeth, retains and remits Mens ſins: Yet only Miniſterially, he well knowing, that none can forgive ſins but God only, and this he doth not only by general Doctrine in his Preaching the Goſpel, but by what particular Evidence he finds of true Faith, and Repentance in Men. As the Prieſt cleanſed the Leper, when upon Examination he declared him clean, and not othewiſe, Lev. 14. 11.
And, though few queſtion but a Form of Prayer, animated with a right Intention, and holy Affection, may be accepted of God, yet he confines not himſelf to it, as knowing there may be many Emergent Caſes among his People, fit to be commended to God in Prayer, which cannot particularly be comprehended in any ſtated Form.
And he hath a ſpecial Reverence for the Lords Prayer, as briefly comprizing all thoſe Bleſſings both Spiritual and Temporal which we have need to ask of God, and as Dictated by the ſacred Lips of Chriſt himſelf, but he doth not think that the meer ſaying of it doth ſanctifie his Prayer, or that it is the Sal & Condimentum Sacrificii: As Durandus ſpeaks, Rationale, Lib. 5. in his Diſcourſe of the Maſs.
He is one who Preacheth and Practiſeth Obedience to Civil Magiſtrates, making publick Prayers for Kings, and all that are in Authority, as knowing that they are Ordinances of God, appointed for the good of Men, to maintain the publick Peace, and the Eſtates, Liberties, and Lives of the People; to be a Terror to evil-doers, and a praiſe to them that do well; and he putteth his People in mind to be ſubject to them for Conſcience-ſake, Giving to Caeſar the things which are Caeſars, and to God the things which are Gods.
He teacheth not for Doctrine, the Commandments of Men, nor makes void any Commandments of God by humane Traditions, and makes no more things neceſſary to Salvation, than Chriſt hath made either in Doctrine or Worſhip, whom he knows to be Lord and Head of the Church: And yet is careful to maintain Order, and Decency in the publick Aſſemblies, for the more comely diſcharge of all publick Service, and the greater Edification of the People; as knowing that God is A God of Order, and not of Confuſion, as in all the Churches of the Saints.
If he diſſents in any thing from the eſtabliſhed Religion, he doth not do it out of Faction, Pride or Obſtinacy, but out of a real, and rational diſſatisfaction of Mind; makes no noiſe with his diſſent, and will not judge and condemn other good Men in their belief, or practice, as he would not be judged and condemned in his own; and doth not ſeparate from the Univerſal Church, by any particular diſſent in Religion.
Again, He is wiſe to Sobriety, will not too boldly ſearch into the Secrets of God, but contents himſelf to know and preach only the things that are revealed, and will not be poſitive, in dark Propheſies, or dubious Problems in Religion, but modeſtly ſubmits his own Sentiments to the Tryal and Judgment of other Men.
He reckons the Work of his Miniſtry not only to be Laborious, but Hazardous, a ſpiritual Warfare, and therefore doth Arm himſelf with Faith, Wiſdom, Courage, and Patience to encounter the Perils that may attend the faithful diſcharge of his Function. Scripture-ſtory tells him of the Sufferings of the Prophets, and Apoſtles: Eccleſiaſtical Story of Ignatius, Policarp, Cyprian, &c. and our own Martyrologies of Cranmer, and Ridley, and many other famous Biſhops and Miniſters in their days, and of the fires they paſſed through into the Light and Glory of Heaven. And Euſebius tells us, that the Perſecution under Maximinus the Emperor, was particularly againſt the Paſtors and Miniſters, who are above others ſet for the defence of the Goſpel.
Again, He ſerveth not God of that which coſts him nothing, digeſts well in his own Mind what he delivers to others, examines it by the unerring Rule of the Scripture, cloaths his Matter with convenient words and method, that he may approve himſelf a Workman that needeth not be aſhamed, and better ſpeak to the Underſtanding, Memory, and Affections of the People.
He ſtudiouſly avoids ridiculous Geſtures, mimical Poſtures, affected Tones, disfiguring Looks, Superſtitions, and all Antick Formalities in his publick Service, but fills up his Place with that Preſence and Gravity, as becomes the ſolemn Work that he is ingaged in, and is careful to utter nothing raſhly with his mouth before God.
Further, He wiſely conſiders the State of his Flock, and therefore ſuits his Doctrine to the Capacity and Condition of the People; he hath ſtrong meat for the Strong, and milk for Babes; and he puts a difference betwixt the Righteous and the Wicked, the Penitent and the Obſtinate, the Scrupulous and the hardned Conſcience. He will not caſt his Pearls before Swine, nor give that which is holy unto Dogs; but will give to the Children their Bread, and as a faithful Steward, will give to all their Portion of Meat in due Seaſon: And alſo, he knowing that his Office leads him not only to Teach, but Rule, he therefore will make uſe of Chriſts Diſcipline, to preſerve the Purity of his Church, both in Doctrine, Worſhip and Manners, doing it with Wiſdom, Integrity, and Impartiality; Chriſt having put the Power of Order and Juriſdiction, as they diſtinguiſh, the Keys of Doctrine and Diſcipline, in the ſame hand; and in all his uſe of the Church Keys, he is careful to avoid Extreams, which Men are apt to run into, either by opening the Door where it it ſhould be ſhut, or ſhutting it where it ſhould be open.
And, Though he meets not with that Reward, and Encouragement from Men, which he expected, and may be his due, yet he is not diſcouraged, but perſiſts in the diſcharge of his Duty, and encourageth himſelf in the Reward reſerved for him in Heaven, to be fully given when the chief Shepherd ſhall appear.
Again, He is no Reſpecter of Perſons, thinks not the meaneſt and pooreſt of his Flock beneath his Care, and Charge, that he may give good Account of his Miniſtry to the chief Shepherd, who takes care of his whole Flock, and regards not the Rich more than the Poor. And though the Name of Biſhop be now confined to one particular Order of Miniſters, yet he looks upon himſelf as a Biſhop in his own Congregation, to take the overſight of his whole Flock, as his Name and Office do oblige him.
He hath reſpect to the Intereſt of Religion, beyond his own Congregation, as he hath Call and Opportunity, he being ſet a Miniſter in the Univerſal Church, as well as particular, and a Servant of Chriſt therein; and though he be not a Roman Catholick, yet is truly Catholick, and hath a Catholick Reſpect to the Service and Intereſt of his great Lord and Maſter, in every place. Yet he will not be foreign, to intrude himſelf into anothers Work or Charge without ground and Warrant.
He is alſo one given to Hoſpitality, ready to relieve the Strangers, Fatherleſs and Widows, and ſuch as are in diſtreſs, according as he hath Ability and Opportunity thereunto, that he may expreſs the Vertues upon Earth, of his great Lord and Maſter in Heaven.
He regards not the Speeches and Cenſures of the People, in the Faithful diſcharge of his Duty, accounts it a ſmall thing to be Judged of Mans day, but is ſatisfied in the Teſtimony of his own Conſcience, and in the Approbation he hopes to find with God, who is the Searcher of the Heart, and hath learned to go through good Report and evil Report. And tho he obſerves ſome fooliſh and ignorant Men to deſpiſe the Calling of the Miniſtry, yet he is not aſhamed of the Goſpel of Chriſt, but magnifies his Office.
Again, If he find any of his Brethren to exceed him in Parts, Learning, Miniſterial Abilities, and have more ſucceſs in their Labours, and are better accepted with the People, he envies them not, but rejoyces that Chriſt is Preached, Piety promoted, and Gods Kingdom propagated, though by other hands more than his own.
He contenteth not himſelf to Preach general Doctrine, but ſeeks by particular Application of the Truth to awaken Mens Conſciences, and to lead Men into the Knowledge of their Hearts; and to bring into Captivity every Thought in their Hearts into the Obedience of Chriſt.
Further, Beſides his publick Miniſtry, he is ready to go from Houſe to Houſe, to comfort the Afflicted, to ſupport the Feeble-minded, to ſatisfie the Scrupulous, to viſit the Sick, and pray with them, and prepare them for their latter End.
He convinceth Gainſayers, and confuteth Errors by ſtrength of Reaſon, ſolid Arguguments, and Evidence of the Scriptures, and the beſt Antiquity, without caſting reproach upon Mens Perſons, with vilifying and invective Language, whether he hath to do with Diſſenting Proteſtants, or Papiſts: For though Controverſies in Religion, are a Theological War, and therefore called Polemical; yet he doth not manage it with the Sword and Spear of bitter words, which neither tend to convince the Judgment, nor win the Adverſary. He reading in his Greek Teſtament, that the Miniſter of the Goſpel ought to be foreign, no Fighter, either with Hand, Tongue or Pen, 1 Tim. 3. 3.
Laſtly, He diſcharges his whole Miniſtry, in ſincerity, as in the ſight of God; will not ſet up his Sail, to move with every wind, nor look to the Eaſt, and Row to the Weſt, but deals plainly and faithfully with God, with the People, and with his own Soul, that this may be his rejoycing, as it was the Apoſtle Pauls, in the Work of his Miniſtry, even The Teſtimony of his Conſcience.
Now Reader, By theſe things, or ſuch as theſe, we have the Portraicture of a right Chriſtian-Goſpel-Miniſter, which as it reflects Honour upon ſome, ſo Shame upon others; However, the Office of the Miniſtry is ſacred, honourable, and neceſſary, and ought not to be in Contempt on the Account of the Perſonal miſcarriages of any.
And if ſome think the Papiſts lift it up too high, let not the Proteſtants caſt it down too low, as many did in the late Times, and deſpiſed all Miniſtry, but what was of their own Opinion, or Humour; which our Engliſh Nation is too prone and ſubject to. And yet let the People conſider that their Miniſters are not Angels, but Men of the like Infirmities with themſelves, and not account that a Vice in them, which they will account a Vertue in other Men.
Yet I think if the Chriſtian World was well furniſht with Miniſters competently qualified, as before deſcribed, they might be accepted of the People, and uſefull to their Salvation, and own one another, as true Miniſters, notwithſtanding ſome leſſer differences in Religion, and in the Form of their Ordinations; which the common People do not much regard, and leſs underſtand. For we may obſerve that the publick reflections that Miniſters have made upon one another, have but taught the People to deſpiſe all Miniſtry, and their coming to Church hath been to hear other Mens faults and errors reproved, and not their own. And it may be it is no way prudent to have the People gratified in ſuch an humour.