Chapter 3

And now the transaction of these things, in the Christian Church, presents itself to our consideration; in handling whereof, I shall not at all discourse, concerning the several Church Officers instituted by Christ and his Apostles, for the edification of his body: nor concerning the difference between them, who were partakers at first of an extraordinary vocation, and those who since have been called to the same work in an ordinary manner, divinely appointed for the direction of the Church: neither yet does that diversity of the administration of government in the Churches, then when they were under the plenitude of Apostolical power, and now when they follow rules prescribed for their reiglement, come in my way.

Further, who are the subject of the keys in whom all that secondary ecclesiastical power, which is committed to men does reside, after the determination of so many learned men, by clear Scripture light, shall not by me be called in question. All these though conducing to the business in hand, would require a large discussion, and such a scholastical handling, as would make it an inconsutilous piece, of this popular discourse: my intent being only to show, that seeing there are, as all acknowledge, some under the New Testament, as well as the old, peculiarly set apart by God's own appointment for the administration of Christ's ordinances, especially teaching of others by preaching of the Gospel, in the way of office and duty, what remains for the rest of God's people to do, for their own and others' edification.

But here before I enter directly upon the matter, I must remove one stone of offence, concerning the common appellation of those who are set apart for the preaching of the Gospel: that which is most frequently used for them in the New Testament is [〈 in non-Latin alphabet 〉], so (1 Corinthians 3:5; 2 Corinthians 3:6; and Chap. 6:4; and 11:15, 23; 1 Timothy 4:6) and in divers other places; to which add [〈 in non-Latin alphabet 〉], (1 Corinthians 4:1) a word though of another original, yet of the same signification with the former: and both rightly translated Ministers. The names of Ambassadors, Stewards and the like, wherewith they are often honored are figurative, and given to them, by allusion only, that the former belonged to them, and were proper for them, none ever denied but some Rabshakes of Antichrist. Another name there is, which some have assumed to themselves, as an honor, and others have imposed the same upon them for a reproach: namely, that of Priest, which to the takers seemed to import a more mysterious employment, a greater advancement above the rest of their brethren, a nearer approach to God, in the performances of their office, than that of Ministers. Therefore they embraced it, either voluntarily, alluding to the service of God and the administration thereof among his ancient people the Jews, or thought that they ought necessarily to undergo it, as belonging properly to them, who are to celebrate those mysteries, and offer those sacrifices, which they imagined, were to them prescribed. The imposers on the contrary, pretend divers reasons why now that name can signify none but men rejected from God's work, and given up to superstitious vanities; attending in their minds, the old Priests of Baal, and the now shavelings of Antichrist. It was a new etymology of this name, which that learned man cleaved to, who unhappily was engaged into the defence of such errors, as he could not but see, and did often confess: to which also he had an entrance made by an Archbishop; to wit, that it was but an abbreviation of Presbyters, knowing full well, not only that the signification of these words, is divers among them, to whom belongs jus & norma loquendi, but also, that they are widely different in holy writ. Yes farther, that those who first dignified themselves with this title, never called themselves Presbyters, by way of distinction from the people, but only to have a note of distance among themselves: there being more than one sort of them that were sacrificers, and which eo nomine, accounted themselves Priests. Setting aside then all such evasions and distinctions as the people of God are not bound to take notice of, and taking the word in its ordinary acceptation, I shall briefly declare, what I conceive of the use thereof, in respect of them, who are Ministers of the Gospel: which I shall labor to clear by these following observations:

All faithful ministers of the Gospel, inasmuch as they are ingrafted into Christ, and are true believers, may, as all other true Christians, be called Priests: but this inasmuch as they are members of Christ, not ministers of the Gospel: it respects their persons, not their function, or not them as such. Now I conceive it may give some light to this discourse, if we consider the grounds and reasons of this metaphorical appellation, in divers places of the Gospel, ascribed to the worshippers of Christ; and how the analogy, which the present dispensation holds with what was established under the administration of the Old Testament, may take place. For there we find the Lord thus bespeaking his people, you shall be to me a kingdom of Priests, an holy nation (Exodus 19:6). So that it should seem that there was then a twofold Priesthood: a ritual Priesthood, conferred upon the tribe of Levi, and a royal Priesthood, belonging to the whole people. The first is quite abrogated and swallowed up in the Priesthood of Christ, the other is put over to us under the Gospel, being ascribed to them and us, and every one in covenant with God, not directly and properly, as denoting the function peculiarly so called, but comparatively with reference had to them that are without; for as those who were properly called Priests had a nearer access to God than the rest of the people, especially in his solemn worship, so all the people that are in covenant with God have such an approximation to him by virtue thereof, in comparison of them that are without, that in respect thereof they are said to be Priests. Now the outward covenant made with them, who were the children of Abraham after the flesh, was representative of the Covenant of Grace made with the children of Promise, and that whole people typified the hidden elect people of God; so that of both there is the same reason. Thus as the Priests the sons of Levi are said to come near to God (Deuteronomy 21:5), and God tells them that him whom he has chosen, he will cause to come near to him (Numbers 16:5), chosen by a particular calling ad munus to the office of the ritual priesthood: so in regard of that other kind, comparatively so called, it is said of the whole people, What nation is there so great that has God so nigh to them, as the Lord our God is in all things that we call upon him for (Deuteronomy 4:7). Their approaching nigh to God made them all a nation of Priests, in comparison of those dogs and unclean Gentiles that were out of the Covenant. Now this prerogative is often appropriate to the faithful in the New Testament: for through Christ we have an access by one spirit to the Lord (Ephesians 2:18 & 3:19). We have boldness and access with confidence: so James 4:8, Draw nigh to God, and he will draw nigh to you: which access and approximation to God seemed, as before was spoken, to be uttered in allusion to the Priests of the old Law, who had this privilege above others in the public worship, in which respect only things then were typical. Since because we enjoy that prerogative in the truth of the thing itself, which they had only in type, we also are called Priests: and as they were said to draw nigh in reference to the rest of the people, so we, in respect of them who are strangers to the Covenant, are now said to be afar off (Ephesians 2:17), and hereafter shall be without, for without are dogs, &c. (Revelation 22:15). Thus this metaphorical appellation of Priests is in the first place an intimation of that transcendent privilege of grace and favor, which Jesus Christ has purchased for every one that is sanctified with the blood of the Covenant.

We have an interest in this appellation of Priests, by virtue of our union with Christ, being one with our high Priest, we also are Priests. There is a twofold union between Christ and us: the one, by his taking upon him our nature, the other, by bestowing on us his Spirit: for as in his Incarnation he took upon him our flesh and blood by the work of the Spirit, so in our regeneration he bestows on us his flesh and blood, by the operation of the same Spirit. Yes, so strict is this latter union, which we have with Christ, that as the former is truly said to be a union of two natures into one person, so this, of many persons into one nature; for by it we are made partakers of the divine nature (2 Peter 1:4), becoming members of his body, of his flesh, and of his bones (Ephesians 5:30). We are so parts of him, of his mystical body, that we and he become thereby as it were one Christ; for as the body is one, and has many members, and all the members of that one body being many, are one body, so is Christ (1 Corinthians 12:12). And the ground of this is, because the same Spirit is in him and us; in him indeed dwells the fullness of it, when it is bestowed upon us, only by measure: but yet it is still the same Spirit; and so makes us, according to his own prayer, one with him. As the soul of man being one makes the whole body with it to be but one man; two men cannot be one, because they have two souls; no more could we be one with Christ, were it not the same Spirit in him and us. Now let a man be never so big or tall, that his feet rest upon the earth, and his head reach to heaven, yet having but one soul, he is still but one man: now though Christ for the present, in respect of our nature assumed, be never so far remote and distant from us in heaven, yet by the effectual energy, and inhabitation of the same Spirit, he is still the head of that one body, whereof we are members, still but one with us. Hence arises to us a twofold right to the title of Priests.

Because being in him, and members of him, we are accounted to have done, in him, and with him, whatever he has done for us; we are buried with Christ (Romans 6:4), dead with him (v. 8), quickened together with Christ (Ephesians 2:5), being raised up, we sit together with him in heavenly places (v. 6), risen with him (Colossians 3:1). Now all these in Christ were in some sense sacerdotal; therefore we having an interest in their performance, by reason of that heavenly participation, derived from them to us, and being united to him, that in them was so properly, are therefore called Priests.

Secondly, by virtue of this union, there is such an analogy between that which Christ has done for us as a Priest, and what he works in us, by his holy Spirit, that those acts of ours come to be called by the same name with his, and we for them, to be termed Priests. Thus because Christ's death, and shedding of his blood, so offering up himself by the eternal Spirit, was a true, proper sacrifice for sin, even our spiritual death to sin, is described to be such, both in the nature of it, to be an offering or sacrifice; for I beseech you Brethren (says Saint Paul) that you offer up your bodies a living sacrifice, holy, &c. (Romans 12:1), and for the manner of it, our old man is crucified with him, that the body of sin might be destroyed (Romans 6:6).

Thirdly, we are Priests as we are Christians, or partakers of a holy unction, whereby we are anointed to the participation of all Christ's glorious offices; we are not called Christians for nothing; if truly we are so, then have we an unction from the holy one, whereby we know all things (1 John 2:20), and thus also were all God's people under the old Covenant, when God gave that caution concerning them, Touch not my CHRISTIANS, and do my Prophets no harm (Psalm 105:15). The unction then of the holy Spirit implies a participation of all those endowments which were typified by the anointing with oil, in the Old Testament; and invests us with the privileges, in a spiritual acceptation, of all the sorts of men which then were so anointed; to wit, of Kings, Priests and Prophets. So that by being made Christians (every one is not so that bears that name) we are ingrafted into Christ, and do attain to a kind of holy and intimate communion with him, in all his glorious offices, and in that regard are called Priests.

Fourthly, the sacrifices we are enjoined to offer give ground to this appellation; now they are of divers sorts, though all in general, Eucharistical; as first, of prayers and thanksgivings (Psalm 116:17): I will offer to you the sacrifice of thanksgiving, and will call upon the name of the Lord; And again, Let my prayer be set before you as Incense, and the lifting up of my hands be as the evening sacrifice (Psalm 141:2); so (Hebrews 13:15): Therefore let us offer to God the sacrifice of praise, that is, the fruit of our lips. Secondly, of good works (Hebrews 13:16): to do good, and to communicate forget not, for with such sacrifices God is well pleased. Thirdly, [〈 in non-Latin alphabet 〉] or self-slaughter, crucifying the old man, killing sin, and offering up our souls and bodies, an acceptable sacrifice to God (Romans 12:1). Fourthly, the sweet incense of Martyrdom; yes, and if I be offered up on the sacrifice and service of your faith (Philippians 2:17). Now these and sundry other services acceptable to God, receiving this appellation in the Scripture, denominate the performers of them priests. Now here it must be observed, that these aforenamed holy duties, are called Sacrifices, not properly, but metaphorically only, not in regard of the external acts, as were those under the Law, but in regard of the internal purity of heart, from where they proceed. And because pure Sacrifices by his own appointment, were heretofore the most acceptable service to Almighty God; therefore now, when he would declare himself to be very much delighted with the spiritual acts of our duty, he calls them, Oblations, Incense, Sacrifices, Offerings, &c., to intimate also a participation with him in his offices, who properly and directly is the only Priest of his Church, and by the communication of the virtue of whose sacrifice we are made Priests, not having authority in our own names, to go to God for others, but having liberty through him, and in his name, to go to God for ourselves.

Not to lose myself and Reader in this digression, the sum is, the unspeakable blessings which the Priesthood of Christ has obtained for us, are a strong obligation for the duty of praise and thanksgiving, of which that in some measure we may discharge ourselves, he has furnished us with sacrifices of that kind, to be offered to God. For our own parts, we are poor, and blind, and lame, and naked, neither in the field, nor in the fold, in our hearts, nor among our actions, can we find any thing worth the presenting to him; therefore he himself provides them for us, especially for that purpose, sanctifying and consecrating our souls and bodies, with the sprinkling of his blood, and the unction of the holy Spirit. Further, he has erected an Altar (to sanctify our gifts) in heaven, before the Throne of grace, which being spread over with his blood, is consecrated to God, that the sacrifices of his servants may for ever appear thereon. Add to this, what he also has added, the eternal and never expiring fire, of the favor of God, which kindles and consumes the sacrifices laid on that Altar. And to the end that all this may be rightly accomplished, he has consecrated us with his blood, to be Kings and Priests to God for evermore. So that the close of this discourse will be, that all true Believers, by virtue of their interest in Jesus Christ, are in the holy Scripture, by reason of divers allusions, called Priests, which name, in the sense before related, belonging to them as such, cannot on this ground, be ascribed to any part of them, distinguished any ways from the rest, by virtue of such distinction.

Secondly, the second thing I observe concerning the business in hand, is, that the offering up to God, of some metaphorical sacrifices, in a peculiar manner, is appropriate to men, set apart for the work of the ministry: as the slaying of men's lusts, and the offering up of them being converted by the preaching of the Gospel, to God: so Saint Paul of his ministry (Romans 15:16), that I should be the minister of Jesus Christ, to the Gentiles, ministering the Gospel of God; that the offering up of the Gentiles might be acceptable, &c. Ministers preaching the Gospel, to the conversion of souls, are said to kill men's lusts, and offer them up to God, as the fruit of their calling; as Abel brought to him an acceptable sacrifice, of the fruit of his flock; and so also in respect of divers other acts of their duty, which they perform in the name of their congregations. Now these sacrifices are appropriate to the ministers of the Gospel, not in regard of the matter, for others also may convert souls to God, and offer up prayers and praises, in the name of their companions: but in respect of the manner, they do it publicly and ordinarily; others privately, or in extraordinary cases. Now if the ministers, who are thus God's instruments for the conversion of souls, be themselves ingrafted into Christ; all the acts they perform in that great work, are but parts of their own duty, of the same nature in that regard, with the rest of our spiritual sacrifices: so that they have not by them, any further peculiar interest in the office of the priesthood more than others. But if these preachers themselves do not belong to the Covenant of Grace, as God oftentimes out of his care for his flock, bestows gifts upon some for the good of others, on whom he will bestow no graces, for the benefit of their own souls, men may administer that consolation out of the Word to their flock, which themselves never tasted, preach to others, and be themselves castaways. Saint Paul tells us that some preach Christ out of envy and contention, not sincerely, but on purpose to add to his affliction; and yet says he whether in pretense or in truth, Christ is preached, and therein do I rejoice, yea, and will rejoice (Philippians 1:16, 17, 18). Surely had there been no good effected by such preaching, Saint Paul would not have rejoiced in it; and yet doubtless it was no evidence of sanctification, to preach Christ merely out of contention, (and on purpose to add to the affliction of his servants) but I say if the Lord shall be pleased at any time to make use of such, as instruments, in his glorious work of converting souls, shall we think that it is looked upon, as their sacrifice to God? No surely, the soul of the Lord is delighted with the repentance of sinners; but all the sacrifices of these wicked men are an abomination to him, and therefore they have no interest in it; neither can they from hence, be said to be priests of God, seeing they continue dogs and unclean beasts, &c. so that all the right to this priestly office, seems to be resolved into, and be the same with the common interest of all believers in Christ, whereby they have a participation of his office: from where I affirm.

Thirdly, that the name of priests is nowhere in the Scripture attributed peculiarly, and distinctly to the ministers of the Gospel as such; let any produce an instance to the contrary, and this controversy is at an end. Yes, that which puts a difference between them, and the rest of the people of God's holiness, seems to be a more immediate participation of Christ's prophetical office, to teach, instruct, and declare the will of God to men, and not of his sacerdotal, to offer sacrifices for men to God. Now I could never observe that any of those, who were so forward of late to style themselves priests, were at all greedy of the appellation of prophets; no, this they were content to let go, name and thing; and yet when Christ ascended on high, he gave some to be prophets, for the edification of his body (Ephesians 4:11), none as we find to be priests. Priests then (like prelates) are a sort of church officers, whom Christ never appointed; from where I conclude.

Fourthly, that whoever maintaineth any Priests of the New Testament, as properly so called in relation to any Altar or Sacrifice, by them to be offered, does as much as in him lies disannul the Covenant of Grace, and is blasphemously injurious to the Priesthood of Christ. The Priest and the Sacrifice under the New Testament are one and the same: and therefore they who make themselves Priests, must also make themselves Christs, or get another sacrifice of their own. As there is but one God, so there is but one Mediator of God and man, the man Jesus Christ (1 Timothy 2:5). Now he became the Mediator of the New Testament chiefly by his Priesthood, because by the eternal spirit he offered up himself to God (Hebrews 9:14–15). Neither is any now called of God to be a Priest as was Aaron, and without such divine vocation to this office, none ought to undertake it, as the Apostle argues (Hebrews 5). Now, the end of any such vocation and office is quite ceased; being nothing but to offer gifts and sacrifices to God (Hebrews 8:3). For Christ has offered one Sacrifice for sin for ever, and is sat down at the right hand of God (Hebrews 10:12). Yes, by one offering he has perfected them that are sanctified (v. 14). And if that did procure remission of sins, there must be no more offering for sin (v. 18), and the surrogation of another makes the blood of Christ to be no better than that of bulls and goats. Now one of those they must do, who make themselves Priests (in that sense concerning which we now treat): either get them a new sacrifice of their own, or pretend to offer Christ again. The first seems to have been the fault of those of ours, who made a sacrifice of the Sacrament, yet pretended not to believe the real presence of Christ in, or under the outward elements or species of them. The other of the Romanists, whose Priests in their Mass, blasphemously make themselves Mediators between God and his Son, and offering up Christ Jesus for a Sacrifice, desire God to accept him; so charging that sacrifice with imperfection, which he offered on the Altar of the Cross, and making it necessary not only that he should annually, but daily, yes hourly suffer afresh, so recrucifying to themselves the Lord of glory. Further, themselves confessing, that to be a true sacrifice it is required, that that which is offered to God be destroyed, and cease to be what it was, they do confess by what lies in them, to destroy the Son of God, and by their Mass, have transubstantiated their Altars into Crosses, their Temples into Golgothas, their Prelates into Pilates, their Priests into Hangmen; tormentors of Jesus Christ. Concerning them and ours we may shut up this discourse, with what the Apostle intimates to the Hebrews, namely, that all Priests are ceased, who were mortal, now small cause have we to believe them to be immaterial spirits, among whom we find the works of the flesh to have been so frequent.

And this may give us some light into the iniquity of those times, whereinto we were lately fallen; in which Lord Bishops and Priests had almost quite oppressed the Bishops of the Lord, and Ministers of the Gospel. How unthankful men were we, for the light of the Gospel, men that loved darkness rather than light. A wonderful and horrible thing was wrought in our Land, the Prophets prophesied falsely, the Priests bare rule by their means, almost the whole people loved to have it so, and what shall we now do in the end thereof (Jeremiah 5:30–31). Such a hasty Apostasy was growing on us, as we might justly wonder at, because unparalleled in any Church, of any age: but our revolters were profound, hasty men and eager in their master's service. So what a height of impiety, and opposition to Christ, the Roman Apostasy in a thousand years attained to, and yet I dare aver that never so many errors and suspicions in a hundred years crept into that Church, as did into ours of England in sixteen. And yet I cannot herein give the commendation of so much as industry to our Innovators; (I accuse not the whole Church, but particulars in it, and that had seized themselves of its authority) because they had a Platform before them, and materials provided to their hand; and therefore it was an easy thing for them to erect a Babel of Antichristian confusion. When the workmen in the Roman Apostasy were forced to build in the plain of Christianity without any pre-existent materials, but were fain to use brick and slime, of their own provision; besides they were unacquainted with the main design of Satan, who set them on work; and therefore it is no wonder if those Nimrods oftimes hunted counter, and disturbed each other in their progress. Yes, the first mover in Church Apostasy knows, that now his time is but short, and therefore it behooves him to make speedy work in seducing, lest he be prevented by the coming of Christ.

Then having himself a long tract of time granted to him, he allowed his agents to take leisure also; but what he does now, must be done quickly, or his whole design will be quashed: and this made him inspire the present business, with so much life and vigor. Moreover, he was compelled then to sow his tares in the dark, while men slept, taking advantage at the ignorance and embroilment of the times; if any man had leisure enough to search, and learning enough to see and find him at it, he commonly filled the world with clamors against him, and scarce any but his vowed champions durst be his Advocates. In our time he was grown bold and impudent, working at noon day; yes, he openly accused and condemned all that durst accuse him, for sowing anything but good wheat, that durst say that the tares of his Arminianism and Popery was anything but true doctrine. Let us give so much way to indignation: we know Satan's trade what it is, to accuse the brethren; as men are called after their professions, one a Lawyer, another a Physician, so is he the accuser of the brethren. Now surely if ever he set up a shop on earth, to practise his trade in, it was our High Commission Court, as of late employed, but [illegible].