Apology for the Ministry and its Maintenance

TO THE Impartial READER.

IT is not long since, that a faithful Minister of Christ, my very loving Friend, presented the World with a Latin Treatise, vindicating and asserting the Necessity, dignity and duty of a Gosp • l-Ministry; which when I had perused, and discovered (not only by the testimony of the Epistles Commendatory, but by my own Judgment) in it a great Acuteness of Wit, a sweet Savour of a pious Disposition, pertinent and cogent Arguments, full and satisfacto • y Answers to all Objections militating against the Truth; holding Discourse with him concerning it, I was bold to intimate to him, how convenien • lie and usefully it might have been offered in a Tongue more known amongst us, for the Conviction and satisfaction of English Cavillers; Adding, That I thought, they, who had so much knowledge as to understand Latin, had also more Judgment than to need to be satisfied in that thing: Whereupon, the Reverend Author concurring with my Judgment (but giving me a good Account of his Style) was pleased, at first, to desire, and upon reluctancy to press me to do that, which I only wished had been done: withal, trusting me with the liberty of Paraphrasing and Enlarging, by his Letters, of June 11. and June 25. 1658. Which Task I have accordingly undertaken, being Influenced (I hope) by a desire to glorify God, and have performed, being assisted by the strength of that God, whom I desire to glorify. Besides what I have already expressed and intimated, I need give no further Account of my Enterprize, but the Apprehensions which I then had. I see daily more and more justified of the proneness of our Apostatizing times to grow Antiministeriall. Pardon me, I pray thee, if, through my weakness, any of the Author's Ingenuity, elegancy or strength be lost, or the Truth suffer through my Inability to vindicate it. And I humbly beseech Almighty God, that these poor Endeavors may contribute some little towards thy satisfaction or Confirmation; towards the Edification and Provocation unto Duty, the maintaining the Maintenance and Honor, the encouraging the Faintings and Fears of the Faithful Ministers of Jesus Christ.

AN APOLOGY FOR THE MINISTRIE And it's maintenance, &c.

CHAP. 1.

H E that will speak more for the commendation of anything, than to say it's good, must say it's seasonable: For he that sought out acceptable words, hath as fitly told us, that A word fitly spoken, is like apples of gold in pictures of silver. Here's a golden sentence adorned with a silver season, by so much the more useful, by how much the more suitable, having this addition to it's commodiousness, that it may be so fitly accommodated to our present times. And if we consider what hast the furious • renzyes of our age do make, intending the contempt, and (if it might be) the very extirpation of our Gospel-Ministers, we may well compare it to the seasonable address of wise Abigail to resolute David. Or if you will, let it be called, as before, a golden apple, and so there's hopes it may retard the • eadlong hast of these cruel Atala • ta's, that design the ruin of Christ's Ambassadors. What better language do the devils drudges and emissaryes nowadays afford the Ministers of the Gospel, than, dec • ivers of the people, Baal' s priests the Locusts of the b • ttomlesse pit, l • mbs of Anti Christ, Thieves, Lya • s, Seducers, Generation of vipers, ravenous wolves, whited walls▪ Hirelings, Babylonish Merchants, Hypocrites, Dumb d • gs, Simon Magul's, unclean spirits, and whatever the malice of hell, or the madness of men can devise. And what better confutation of such calumnyes can we des • re, than thi • one sentence of our Savior's, ye are (not the Di • turbers of Kingdoms, the Betrayer • of Kings, the Bu • dens of the Earth, the Disease of the Land, the Sweepings of the House, the Scumme of the Country, the Refuse of the Nation, the Dreggs of the World, the off • couring of all things, as the devi • s g • sse 〈◊〉 • arry i • ) but ye ar • the 〈◊〉 of the earth. A short sentence, but enough to con ••• e those voluminous aspersions that are cast upon them; A compe • d • ous encouragement. What though the Devil be the accu • er of the Brethren, what though our Brethren be our accusers for him; Yet who shall lay anything to the charge, or what can the charge be that any can lay upon those whom Christ justisyeth? Loe, here the sentence may lose its order, and yet retain it's truth, wisdoms Children are justified of her, ye are the salt of the earth.

Let us a little search the context, that we may find the meaning of the text. When our Savior had in the very threshold of his Sermon, discoursed of the blessed ones of the world, in this second step that he makes, he •• tly subjoineth a discourse concerning the Ministers of the Gospel, whose qualifications he teacheth by three metaphorical resemblances of salt, • ght, and a C • y up • n an hill: S • eming to make this the one summary of his similitudes, that the Ministers of the Gospel must not only be Sayers but Doers, Preachers but Practicers, Talkers but Walkers, and must have not only the salt of doctrine, but the light of conversation also. But more particularly, by this similitude of salt, he s • rs out in lively colors, the necessity and efficacy of the Gospel-Ministry. Fo • as men season sle • h with sal • , so must the souls of men be seasoned by the Ministry of the word, that neither the one, nor the other may be corrupted.

The text is a Categoricall proposition, consisting of a subject • predicate, and a Copulative. The subject is ye ( i. e. ) ye my disciples and all the preachers of the Gospel that shall succeed you. The Copulative is are, not shall be for the time to come, but at present ye are chosen and called so to be. The predicate is, the salt of the earth▪ (i. e.) It is your office to season men, who are altogether unsavory until they be seasoned with the salt of heavenly doctrines. As salt is the seasoner of mea • s, so the Ministers of the Gospel are called salt from their office, by way of resemblance, because they should by their edi • ying language and exemplary life season men, that they may be kept from the corruption of vices, and have the • avoury relish of graces. And they are not only Metaphorically called salt, or the most excellent salt, because they season as salt doth, but emphatically called the salt, or the most excellent salt, because they season so as no other salt can do. Nay they are not only salt, and the salt, but the salt of the earth, not the salt of one Town, or City, or Island only, but the salt of the earth, that is of the inhabitants of the earth, ye are the salt of the earth. And yet they are not properly salt neither, they are but the salters, or seasoners. But our Savior doth here ascribe that which is proper to the doctrine of the Gospel to them that preach it. Observe by the way, that our Savior in calling them the salt of the earth, implicitly prefers them before the prophets, who were only the salt of Judea: But the Apostles and their successors are the salt of the earth, of the whole earth. Mat. 28. 19. Observe also that in calling them salt, he doth as it were make a secret promise of the power and efficacy of the Gospel-Ministry to season the world, and to keep men from putrifying in sin. The sense of the whole is plainly this, ye my Apostles and all the Ministers of my ordinances, and pastors of my Church, in respect of the doctrine of the law and the Gospel which you shall preach, shall deliver men from the corruption, and filthiness of sin, and shall render them acceptable and savory to God, whom by nature they cannot please. Loe here the usefulness and necessity of a Gospel-Ministry? When our Savior compares; it to saith, he commends it almost as highly, as if he had said it were incomparable; For their is nothing (according to the proverb) more useful and needful, than the sun, and salt.

Take this doctrinal conclusion for a foundation of the following discourse, that

The Ministers of the Gospel are the salt of the world.

This may easily be proved, F •• st from the nature, properties, and manifold virtues of salt. Secondly from the titles that the spirit of God gives them in Scripture. Thirdly by arguments.

1. The First property of salt is to season tastlesse and unsavory things. It is a sovereign condiment and singularly useful and necessary. And it may be called the condiment of condiments, not only because it excels them, but also because it helps them, and contributes to their goodness. And it hath that to commend it which few of our spices have, even it's necessity. Spices are the superfluous ornament of meats, but salt their necessary condiment. It is so necessarily subservient to the seasoning of meats, and rendering them savoury, and grateful to the palate, that it hath deserved and found the name of Natures balsome, and the Soul of bodies; wherefore nature hath wisely mixed salt with all well compounded bodies, to season, and preserve them from corruption; as may be exemplifyed in the salt urine of beasts, and the saltness of roots: and is so commonly received, that every Smatterer • in Chemistry will tell you that Salt, Sulphur, and Mercury are ingredients in all mixed bodies.

Thus the Ministry of the Gospel is the salt of the world, without which our condition is desperate and deplorable. Neither could I tell what answer to make, if one should ask me. How it comes to pass that men abound with errors in their heads, wickedness in their lives, and corruptions in their hear • s, but this, They are not seasoned with this salt. Our whole nature without this is unsavory, nauseous and indeed odious to God, as the Psalmist describes a pure (that is, an impure) nature, Ps. 14. 1, 2, 3. without this salt, what is the wisdom of the would but a world of folly; what are moral virtues, but corrall vices, which • ub the gums indeed, to make men appear well as to the teeth outward, but not changing or cleansing the inward heart and mind? Nay how can any oblation indeed please God That wants salt, Lev. 2. 13. Or any thing please a judicious palate that is unseasoned? Can that which is unsavory be eaten without salt. • ebb. 6. 6. As if he had said, can any one be delighted with meat that has not been seasoned with salt? So, take away the Ministry of the word, and all worldly things are presently unsavory, gladness is converted into sadness, or the best joys are but toye sat best, the purest gold is but dross, and they deserve no better Character than Job's friends, Physicians of no value, Job. 13. 4. Miserable and troublesome comfort •• s. Job. 16. 2. It is necessary therefore that men be seasoned with this heavenly salt, that they be not corrupted. For there is nothing better to preserve our hearts from corruption than the savory Ministry of the Gospel.

2. Another property of salt is Acrimony. Salt by it's acrimony, bites, eats, pierceth, pricketh. Flatnesse, faintness and want of sharpness is a defect in salt.

Thus the preaching of the law pierceth and pricketh the consciences of sinners, that they seek of the Gospel for a salve, Act. 2. 39. This makes men sound in the faith, therefore Paul commands Titus to corn the Cretans with this salt. Tit. 1. 13. Rebuke them sharply, that they may be sound in the faith. As Elisha by casting salt into the spring of the naughty waters, healed them, so our naughty and ba •• en hearts being leasoned with the salt of God's word and spirit, becomes pleasing and acceptable to God. Moreover as salt by its sharp heat, penetrates, attenuates, and worketh the whole lump, so there is nothing more piercing than the word of God, hewing like an axe, and slaying like a sword. Ho • 5. 6. He that would understand this property of God's word, let him consult and examine the Apostles six Epithets. Heb. 4. 12. It is quick, powerful, sharp, pie • cing, dividing, discerning. It is of such a subtle and sharp nature, that it can divide, where the subtle wi • s of Metaphysicians can scarce make a mental or notional distinction, even between soul and spirit, and where the sharpest instruments of Surgeons can hardly divide, even between the joints and the marrow. And can discern that, which the most acute and quick-sighted judge▪ with the contributed discoveryes of never so many faithful witnesses cannot discern, even the thoughts and intents of the heart.

3. Salt resisteth corruption, and by its acrimony consumeth whatever is vicious in the body; sucks out all putrid and excrementitious humors, with which the flesh is in • ected; consolidates the substantial parts by uniting the native virtue, shutting up the pores and passages, and shutting out the injurious assaults of the extraneous air.

Thus the Ministers of Christ do the work of salt by plucking up sin by the roots, which is that corrupt and noxious humor, which hath diffused its self through the whole soul. This the salt of the Word expels by reproving Errors, by wasting the sinful desires of the old man, and by hardening the new man against all injuryes, and by fortifying it against all assaults.

This salt of the Word therefore with a constant, and careful hand is to be sprinkled, by declaring the nature and aggravations of sin, to prick the heart, not to tickle the ears, and which may be entertained with the beating of the breasts, not the clapping of the hands. For I had rather that men gnasht their teeth, and beat their heads, than nod with their heads under our Ministry. The tears of the congregation ought to be most in our eye. And their inarticulate groans do least speak forth our commendations. Hence the Holy Ghost everywhere in Scripture puts such a price upon salt because it signifies that mortification, which so restrains the soft effeminacyes and delicacyes of the flesh, and all sweet carnal delights and tickling pleasures, and hinders the inordinate affections of the flesh from showing themselves in the flesh. This grace doth that to the spirit which salt doth to flesh, which will not suffer it to putrifye, and dissolve into corruption and filthiness, as it would do, were it not consolidated and hardened therewith.

4. Salt begets an appetite to meat or drink, and is so useful in meats that we scarce know how to live without it. Bread requires a mixture of this to season it, and it also begets an appetite to drink.

Thus the preaching of God's word doth beget an exceeding thirst after heavenly things It may most truly be said of these waters of the Sanctuary. Quo plus sunt potae, plus sitiuntur, The more a man drinks of them, the more he shall thirst after them.

It cannot be said of this water, as our Savior says of the grace of God. John. 4. 14. He that drinketh of it shall never thirst more, but rather, he shall thirst the more: when Peters hearers had tasted some of this salt, see how they thirst after the water of life, after salvation. Act. 2. 39. For so says the test, when they heard this, they said, Men and Brethen, what shall we do?

5. Salt is the Symbol or Hieroglyphic of wisdom. Hence wise men, and fools have names given them in Latin from salt: as also all kind of jests, and wittinesses in speech, and festivity do derive their name from hence. In so much as to reach a man salt is interpreted by some people as an indignity, as much in effect as to call him a fool.

Thus the Ministers of the Gospel do correct the foolish manners of the world, and render them savory. Take away this condiment, and you take away all real and true wisdom out of the world; If men re • ect the world of the Lord, what wisdom can there be expected in them Ier, 8. 9. The word of our Savior, who is the wisdom of the father, is enough to make us also wise unto Salvation.

6. Salt is an emblem of duration, perpetuity and incorruption. It is good Physic for natures consumptions, preserving fluid and wasting matter, and makes pe •• shing and pu • ri • ying • odyes long-lived. Hence an everlasting covenant is called a Covenant of salt, Numb, 8. 19. 2. Chr. 13. 5. And Lot's wife was converted into a pillar of salt, not only that the might be instead of a condiment to us, but a perpetual Monument also of God's judgments: so the Covenant preached by the Apostles was truly a Covenant of salt, more durable than the pilla • s of the earth, or the poles of heaven, and happily hinting to us that everyone of the • aithfull is so confirmed in the Covenant of God by faith, that by the salt of afflictions they shall be preserved 〈◊〉 against all kind of temptations and alsaults.

But this heavenly 〈◊〉 • arre excels that earthly salt, as eternity exceeds diuturnity. That may preserve a long time, but this will preserve longer than time. Again that salt doth but preserve things from 〈…〉 but this redeems 〈◊〉 from their corruption.

7. Salt is a symbol and significant of friendship. It p • eserves the amity of the members one amongst, another, and deserds the harmony of the body from corruption; and is therefore called the soul of the body▪ 〈◊〉 as the soul doth not suffer • the structure to be dissolved, and fall in pieces, so salt doth keep inanimate bodies from corruption and putrifaction, and suffers them not to perish, but playing the soul▪ as it were, resisteth death. Hence Antiquity above all things required salt at the table, because it signified the perfection and perseverance of friendship. And therefore many of the Heathens (and even some of us who inherit their superstition) counted it ominous and unlucky, if at any time it happened that the salt were spilled upon the table, as though by this some breach of friendship were portended.

Thus the Ministry of the Gospel, although by chance and indirectly it occasion divisions and wars (as our Savior brought not peace but a sword) yet directly, intentionally and of itself, it both creates and conserveth the amity, peace, and union of the faithful, both with their God and amongst themselves. The Gospel is properly and deservedly styled, the Gospel of peace.

8. Salt is medicinal to the body. It is a medicament as well as a condiment. Therefore Physicians say that new-born infants should be sprinkled with salt or salted water, not only to scour off all uncleanness, but also to consolidate the members of the body, and to bind up and heal the wound of the navel. To which God himself alludes, Ezek. 16. 4. For salt doth certainly confer a solidity and fatness to natural bodies.

Thus the heavenly salt is necessary for the spiritual newborn babes, 1 Pet. 2. 2. Without which we can neither be cleansed, nor cured, nor strengthened, as will appear hereafter.

9. Salt was an ingredient into every sacrifice, as appears, Lev. 2. 13. Ez • . 6. 9. 22. Ezek. 42. 24. Mar. 4. 49. Every sacrifice (that is every spiritual and acceptable sacrifice) shall be salted with fire and with salt ( i. e. ) with the fire of affliction, and the salt of wisdom, mortification and integrity o • life and doctrine. For as meats seasoned with salt are most acceptable to the palate, so the spiritual sacrifi • es which are seasoned with this kind of salt, are most pleasing to God, God will have no honey, ( i. e. ) no carnal delights, worldly pleasures, or worldly men in his sacrifices. For in sacri •• ces a contrite spirit is required, and therefore honey is forbidden, Lev. 2. 11. But co • roding and biting salt was there required and used in sacrifices by the very Heathens, the devil staming a piece of worship like that of God's.

10. Salt is a communicative thing, and therefore is called good, Mar. 9. 50. Now as every good thing is communicative and diffu •• ve of itself, so salt, not only es • apes corruption it sel • , whilst it retains it's natural strength, but also preserves all other things uncorrupted, to which it communicates itself.

It keeps flesh from stinking, wine from sow • ing, renders meat savory, and many other ways is excellently advantageous. So that it seems to be but adequately spoken by the proverb, S • le & sale nih • l utilius.

Thus every disciple, and much more minister of Christ ought to be salt, not only themselves good, but commun • cating to others of their goodness. David will teach transgressors God's ways, Ps. 51. 13. And Abraham was a good man, of whom God was persuaded, that he would command his Children and his household after him to keep the way of the Lord, Gen. 18. 19. And as God is persuaded of Abraham that he would command his children, so Christ commands Peter to strengthen his b • • thren, Luk. 22. 32. Our Savior himself sets a Copy of this, Io • 5. 39. Come and see. And Philip imitates him in this commu • ica • ivenes • e, crying out to Natha • iel as soon as he met him, with the Philosophers 〈 in non-Latin alphabet 〉 we have found him. &c v. 45. and will have him, also to come and see. v. 46. The Apostle would have his C • lossians to know how they ought to answer every man, to this purpose he commends to them gracious speech, and he knows not how to phrase that better, than by speech seasoned with salt, Coll. 4. 6. (i. e.) with grace and wisdom, communicating saving knowledge to the foolish, administ • ing consolation to the afflicted, and giving wise and wholesome answers to all.

11. Salt makes green wounds smart.

Thus the Ministry of the word, requiring self-denial, reproving sin, and applying the terrors of the Law to galled consciences, brings grief and bitterness to the flesh, and renders the preachers of it hateful and terrible. Chryso • tom • speaks gravely and appositely▪

▪ in spite of the proverb, Truth brings fo • th hatred.

12. Salt is very frui • full. Witness the fruitfulness of the salt sea, wherein (witness the Psalmist. Ps. 10. 25.) are innumerable creeping things, and both small and great beasts. Plutarch reports that mice breed more abundantly in Ships that carry salt. Leachery hath its name in Latin from salt, and Iustfull Venus derives her pedigree from the salt sea. And certainly no land-creature is so • ruitfull as all those are that inhabit the Sea.

Thus nothing is more fruitful than the sound and substantial Ministry of the word of God, one Peter by one Sermon caught three thousand souls for Christ, Act. 2. 4 • . The multitude of believers is prophesied to the Gospel-times. Ps. 1 10. 3. From the womb of the morning thou hast the dew of thy youth. As much as if he had said, Children shall be born to Christ by the preaching of the Gospel, in as great a number, as the dow drops fall a • d disperse themselves far • e and near, being as it were conceived in the womb of the early morning. Oh would to God that the thirsty vineyards of the Church were watered, and refreshed also with the evening dew of conv • r ••• , in these last and worst times; or that three thousand P • ters▪ might with three thousand Sermons but beget three thousand sons or daughters to Jesus Christ.

13. Salt is of a nature both fiery and watery. For it is sharp like fire, and fr • ts and sharpens the fire into which it is cast▪ And if it be cast into water; itself if presently resolved into water.

Thus the Ministers of the Gospel are the salf of the earth. For by their fiery ver • ue they enflame the hearts of men, with love to, and z • all for God. And as salt melts and dissolves that it may the better preserve flesh from putrefaction, so is it the part of a good pastor, as it were, to wear and wast himself by l • bours and watchings, that so the people committed to his charge may be saved from the corruption of sin, such salt was the Apostle Paul, who denied himself, kept himself under▪ cut himself short, spared not himself, but spent himself that he might gain souls to Christ. 2. Cor. 12. 15. I will ve • y gladly spend all mine) and (myself) to be spent for your souls.

14. Salt is a thing very common. It is not only to be found upon the tables of the rich, but even with the poorest, where there is scarce a table to be found. Thus ought the Ministers of the Gospel to be so easy and common, that he that seeks them may easily find them, and so facile and amiable in their carriage, that no one may fly their presence, that desires to learn of them. And it is the Apostles mind that they be apt to teach. 2. Tim. 2. 24. and that in season and out of season, not being rendered idle, by regard had to private profit, pleasure or ease. Nay it ought to be reputed their greatest gain to gain souls to Christ; their greatest pleasure to see many take pleasure in godliness, and by their Ministry be made pleasant and acceptable to God; and their greatest ease to take pains in the vineyard of Christ, to bring them to a sight of their sins that are settled upon their lees and are at ease in Zion. Let us pray the Lord of the harvest therefore that his word may not creep but go, nay run, and be glory • yed in the hearts, words and works of men. 2. Thes. 3. 1. For a good thing, the more common it is, the better it is.

15. Salt is a sign of desolation and a curse to those things which it doth not season, as we may see. Zeph. 2. 9. And that which the Hebrew calls saltness, that we translate barrenness. Ps. 1 • 9. 34. It is the Spaniards •• stome to sprinkle the house of those that are convi •• ed of high 〈◊〉 with salt; and the Jews manner to sow a place with salt, when they intended to make it desolate and lay it waste, as Abimelech did. Judge. 9. 45. For althought salt be very necessary for the seasoning of meats, and other uses, yet by reason of its fiery nature it destroys, and exhales the •• dicall moisture that is in roots and herbs, and in hot Country • occasions bar • nnesse; For in cold Countieys it is inste • d of 〈◊〉 .

Thus the Gospel hardens the hearts that will not be seasoned by it, Is. 6, 9, 10. and is the savor of death unto death. 2. Cor. 2. 16. as to the godly it is a savor of life unto life. And no wonder▪ for it is very usual in human things that the sa • e thing being in itself good and profitable, proves good to some and hurtful to others, and upon many has an operation besides its nature. The Sun itself by its beams helps some to see, and blinds the sight of others. And as salt, so the word of God, according to the diversity of the subject, becomes either useful or hurtful.

16. Salt is a Symbol of discretion and prudence. If it be moderately mixed with meats, it presents the palate with a pleasant relish, but to much of it renders it unsavory.

Thus let the Ministers of the Gospel do all things with discretion and judgment lest by too much and indiscreet affectation of bitter and harsh expressions and applications, and representing the graces like furyes, they disaffect the auditors against the truth of the doctrine, and render it nauseous, and odious to them. Let them use such a moderate and convenient mixture of Law and Gospel, whereby the sharpness of the one may be lenifyed, and the l • nity o • the other may be sharpened, and both together may be edifying, and useful; that the Gospel may not let men altogether sit still, nor the Law make them run out of their vits. For it is our design to season men, not to destroy them to salt them not to subvert them. The proverb is well known, we must buy salt and oil. Oil signi • yes leni • y▪ salt acrimony. Therefore the sons of the Physicians mix oil with salt, that it may not be too corrosive.

It may well become the Sons of the prophets to imitate these men, and to pour the oil of gladness into the wounds which smart with the salt terrors of the Law. Let them so divide the word of truth, that weak consciences be not swallowed up of sadness by the immoderate austerity of the law, nor licentious hearts encouraged by the over-wide and unlimited charter of the Gospel.

Thus we have seen the properties of salt, and a proof of the doctrine by those properties. Let us now look into the titles which the sacred Scripture hath given to the Ministers of Christ, that in them also their Necessity, Dignity, Utility, and E •• icacy may further appear.

CHAP. II. The titles of Dignity, Utility, Necessity, and Efficacy▪ which are gi •• n to the Mi •• sters of Christ.

THe Holy Ghost hath set upon the heads of the Ministers of Christ many glorious inscriptions, and given them the attributes of many worthy names, and hath thought good to call them, The salt of the earth, the sun and light of the world, Men of God, prophets of God &c. as may appear in the following discovery.

1. They are called the salt of the earth; which expression we have already insisted upon.

2. They are called the light of the world, Mat. 5. 14. Now what is either more profitable or more pleasant than light? Without it we cannot discern between things that dif • er, go about our employments, or decline pits and precipices.

This calls for clearness of doctrine, & cleanness of life, & exactly expresseth the sovereign excellency of the Gospel-Ministry, & this light of the world far excels the light of this world. For the sun only profits them that see, but this light of the Gospel-Ministry enlightens them that see not, 2. The sun is oft obscured & curtain'd under clouds; But in the very midst of night, and amidst the thickest clouds and afflictions, there is clear day-light in the Church. 3. The sun of this world oft sets and leaves us in the dark, but this light of a Gospel-Minist • y shall never cease, till that sun shall cease to be light, and that world cease to be. It is such a light, that if it were taken away, the whole world would be wholly over-spread with the grossnesse of darkness, the darkness of sin, and sinful errors. Hence it is that God himself opposes darkness to divination. Mic. 3. 6. It's true, Christ Jesus the light of the world, and the sun of righteousness, properly, essentially, originally, perfectly, intensively, and extensively: But his Ministers are imperfect lights, as they partake and communicate of him and depend upon him. They are the lights enlightened, and enlightening the world with the light of the Gospel, John. 5. 35. Act. 26. 18. Rom. 2. 19. Although indeed all Christians are also lights in their measure, and ought to shine as lights in the world, as Children of the light, Phil, 2. 15. Yet this title is by way of Eminence due to the Ministers of Christ, because they ought in an especial manner to shine in life and doctrine; and also because God doth by their Ministry kindle the 〈◊〉 d • light, and illuminate the soul. How great then is the 〈◊〉 of and how great a contradiction is it in the libertines of our age, who labor to ex •• inguish the Ministry of the word, and in the mean time p • e • end and a •• ow a new light.

3. They are called, Men of God, (i. e.) Men of God's own, and especial sending, This title is frequently given to the prophets, as to Moses, Deut. 33. 1. to Samuel 1. Sam 9. 6. as also to others. 1. Sam. 2. 27. 1. King. 13 1. and indeed to all others, 2. Pet. 1. 21. Afterwards to the Ministers of the Gospel. 1. Tim. 6. 11. 2. Tim. 3. 17. Neither doth Paul call Ti • othy only a man of God, but also every Minister of Christ, by way of Eminence. For it is an Hebraism, and signifies holy men, or men familiar with God▪ And it is an emphatical paraphrase. For as a man of Belial signifies a very wicked man, and a man of blood, a very cruel and bloody man, So a man of God signifies a Godly, and a godlike man.

4. They are called Prophets of God. which title is not only attributed to them t • at can • oretell things to come, but also to any that are any way interpreters of the will of God. Mat. 10. 41. Where to receive a prophet, is to receive a Minister or preacher of the Gospel. For these discharge that sacred employment, which the prophets under the Old Testament discharged, and do also interpret the writings of those prophets, 1. Cor. 14. 3. 1. Thes. 5. 20.

5. They are called priests of God, Which name although it properly belong to the Levites▪ yet is improperly applied to spiritual priests, offering up spi • ituall sacrifices to God. In which sense all the faithful are said to be pre • sts to God. Rev. 1. 6. and a royal priesthood 1. Pet. 2. 9. And the Ministers of the Gospel are priests, in that by the preaching of the word they subject men to God. Paul was such a priest offering up the Gentiles. Rom. 15. 16. and such are all other preachers of the Gospel, in praying for the people, and consecrating themselves to God in a more peculiar manner.

6. They are called bearers of the vessels of the Lord, Is. 52. 11. in whose presence they stand Deut. 10. 8. and whose substitutes they are▪ being appointed to preach, administer Sacraments, and to other sacred employments. Let these bearers of the uessels of the Lord, have their own vessels holy to the Lord, and handle holy things in a holy manner. For if the Ministers of the tabernacle must be clean in heart and hands, how much more cleanness is required at our hands both towards God and men, who carry not the vessels, but the word of the Lord.

7. They are called Stewards, or Dispensers of the Mysteries of God. 1. Cor. 4. 1. 2. Tit. 1. 7. that is, of Grace, Justification, Sanctification, and Salvation. Neither are they the stewards of Emperors, or Kings▪ but of the heavenly householder. Now the great commendation of a steward is his faithfulness. Luk. 12. 42. And the best expression of faithfulness is to design his Masters profit and credit, and not his own; and also to serve his Masters will, and not his own, in administering the affairs of the family. He accommodates his distributions to the capacity of the subject; gives milk to the babes, and strong meat to strong men; and also purgeth the family of all corrupt members. Hence it is that they have received the Keys from God, with which they open the gates of heaven to believers, and lock them against the unbelievers. Mat. 16. 19. Now the Lord who hath in effect called us stewards, effectually call us to be faithful.

8. They are called Workmen, or Reapers in the Lord's harvest, and Vine dressers, whom he sends into his vineyard Mat, 9. 37. 20. 1. 1. Thes. 3. 2. 2. Tim. 2. 15. This phrase denotes not only the necessity of a Gospel-Ministry, but the diligent laboriousnesse of the Ministers. Those that assert the easiness of a Ministers employment, will not (I believe) speak so much in favor of a Reapers work, and yet their employments run parallel in the Scripture dialect. Ministers are called Reapers; Now Reapers you know, are exposed to the heat of the Sun, the violence of winds, showers and storms, which hardships do require a strong and hardy nature, not a man accustomed to idleness and pleasure. Ministers break themselves with labors, wear and wast themselves with watchings, and are therefore called laborers 1. Tim. 5. 17. such laborers as husbandmen, reapers, Souldyers, who weary themselves with working. For such is the force of the Greek phrase.

The employment of the Ministers of Christ is so laborious, that it attenuates and consumes the body, impaires the strength, hastens old hairs to young heads to the grave. Our Savior Christ at three and thirty years of age by his great pains in preaching the Gospel, incessant watchings and prayings, had brought upon himself the suspicion of fifty years of age, as many rationally conclude from the Jews words, John. 8. 57. Thou art not yet fifty y • ares old. And the Prophet Isaiah mourning under the treachery and perfidiousness of his Countrymen, being zealous for his God's glory and their souls good, cries out as a man consumptive with cares and sorrows, My le • nnesse, My leanness, If. 24. 16.

9. They are laborers together, (not with Paul or with Peter but) with God, 1 Cor. 3. 9. So called, b • cause God useth them for the begetting of faith, their pains and the promulgation of the Gospel tending to one and the same end, even the Salvation of souls: An honorable Character. And great is the dignity that God hath con • er • ed on them, to adopt and adapt them to be helpers, without whose help he could as easily do his own work, if he pleased. God calls us to those pains, which he doth not need, and then honors us with those honors, and honorable titles which we do not de • erve. This is a great Angelic • ll, nay divine dignity, in which we may find a consolation almost as great as the dignity, inferring, that if we miscarry not in our duty, God will be also our fellow-laborer, and help us by his labor. For what man will forsake, the plowmen, the Shepherds, the Stewards, which himself sets a work? And what good commander is thers, but will encourage, vindicate, embolden, and reward his faithful Soldiers in and for their faithful service? And although Christ primarily and by way of Eminence be called God's fellow, Zach. 13. 7. Yet se • un darily the Ministers of the Gospel upon this account are so too.

10. They are called God's. Moses that faithful servant of God, and steward of his house, is called a God, even by God himself, Exod. 4. 16. Thou shalt be to Aaron instead of God, and again, Exod. 7. 1. See I have • ade thee a God to Pharoab. He was indeed a man still by nature, but a God by office, and delegation from God, and also by the communication of divine power and wisdom to him. And if they be called God's unto whom the word of God came, John. 10. 35 Surely then the title is as due to the prophets of God, as any other, concerning whom it is so oft recorded, that the word of the Lord came unto them. All the Ministers of the Gospel are as much God's, as it is possible for one to be that stands only in God's stead, for of them it is that God saith, He that heareth you, heareth me, and he that despiseth you despiseth me, Luk, 20. 16.

11. They are called Watchmen. If. 62. 6. Ier. 6. 17. Ezech. 3. 17. and 33. 7. Hos. 9. 8. Heb. 13. 17. So called, because they foresee the future dangers, and warn the people of them; as a watchman seeth the enemy coming afar off,) and by the giving of a sign warneth the inhabitants. The Ministers of the Gospel watch over the souls of the people, that they be not led aside by errors, nor perish in their sins. And this they do by preaching, praying, reproving, and other exercises of their calling.

12. They are called Pastors, or Shepherds. If. 63. 11. Ier. 3. 15. John. 10. 2, 12. Now in a Shepherd there is required 1. Diligence and industry, to feed the flock, to reduce the straying, to heal the sick, to preserve the whole. 2. Courage to defend the sheep, and resist the wolve • . 3. Faithfullnes • e, to restore the sheep to their Master, confessing himself a servant, and not the Master of the flock. 4. Wi • dome and discretion to know whether to use his voice or his sta •• e. 5. Patience and ha • dinesse, to endure the winds, the storms, and tempests which he is exposed to, as Jacob complains of himself. Gen. 31. 38, 39, 40. Thus the Ministers of Christ, do feed the Church, that flock of Christ, with the food of heavenly doctrine, keep them from the poisonous and rotting pastures of heretics, and the wolves from them, and do also govern the sheep committed to them with the rod of discipline.

13. They are called builders of the Church. Eph. 4. 11, 12, 1. Cor. 3. 10. For by their doctrine the people of God are built up and do grow in faith and mutual charity. The Church of God is a building, the Master builder or Architect is God, the inferior workmen are his Ministers, whereof some • ay the foundation, others build upon it, that so we may become as a temple fit for God to dwell in. The prophets of old were God's masons, Hos. 6. 5. I have hewed them by the prophets. For as the Mason cutts, hews, and squares the stones, so by the means of the law do the Ministers of Christ, hew us, square, & prepare us, that we may be fit materials for the building up of a spiritual house. Thus ought the Ministers of Christ like wise builders prepare every particular house committed to their charge to be some part in this building, wherein let them use discretion according to the nature of their materials, breaking some stones in pieces before they can make good work of them, squaring and smooting others by gentler instruments, cu • tting and hewing all by the law, and plaining and placing and compacting and building up by the Gospel, all that are so cut.

14. They are called Christ's witnesses. John. 15. 27. Act. 1. 8. Rev. 2. 13. 11. 3. 22. 16. Now they witness to Christ, both by their preaching, as by a verbal, and their conversations, as by a practical and real testimony. For it every ordinary judge will look for faithfulness and veracity, exact and personal knowledge of the thing, and honesty and integrity of conversation, in everyone of his currant witnesses, much more doth Christ require at the hands of his Ministers those extraordinary witnesses, that by life as well as language they do truly, freely, explicitly, ingenuously and constantly, own and witness to him and his truth; And that those qualifications of every su •• icient witness, be by no means wanting in his witnesses to make them sufficient.

15. They are called Servants of Jesus Christ, Rom. 1. 1. Phil. 1. 1. sam. 1. 1. Not servants of men, of pri • ces, but of that God, who is above all men, of that Monarch, who is the King of Kings, and Lord of Lord's. Neither are they of God's ordinary sort of servants, as all creatures are his servants by the right of creation. Ps. 119. 91. Or as all the Elect are his servants by the right of redemption, but his servants by virtue of their mission, commission and ambassage, after a more peculiar manner. They are the servants of Christ by way of Eminence, in that they do him more Eminent service then others, and in so serving him do govern his, which title yet doth enforce pains, as well as confer honor, for a servant is all his Masters. For him he works, for him he wins, to him he lives and dies: He doth all things for his Masters profit, and according to his Masters pleasure. So they owe to Christ what ever they have, or are, and therefore ought to lay out and expend whatever they have, or are, life, liberty, wit, wealth for this honor and glory, and esteem themselves great gainers, in being profitable • o him:

16. They are called fathers. 2. Kin. 2 • : 12▪ 1: Cor 4 • 15. 1. Thes. 2 • 11. and frequently elsewhere, because they are serviceable in the hand of God by means of the word of God, to beget spiritual Children unto God. For although God be our father principally and properly, yet this hinders not, but that his Ministers may be out spiritual fathers, organically and analogically, which title bespeaks love and • everence; which tributes God is pleased to allow parents. Ex • d: 20. 12. And if they have been fruitful in this relation, it will be their joy and Crown of rejoicing at the coming of Jesus Christ. 1. Thes. 2. 19. Let us pray therefore, and let all that are already begotten by any of us to Christ Jesus pray, that since God hath honored us with the title of fathers, he would also honor us with the relation of sons, that so we may not be fathers, without Children, And let us all desire to increase the family of Christ with Rachel's importunity, (leaving out her impatience) Lord give us Children before we die?

17. They are called Seers and the eyes of the body: 1. Sam. 9 • 9. I • ▪ 30, 10, Cor, 12. 17. They used to say in Israel, Come let us go the seer, for men prophesied by visions and revelations. Ezekiel saw visions of God. Ezech. 1. 1. being enlightened by the spirit of God they saw things at a distance. Hab, 1, 2. 1, And hence they are called seers, for the prophets and pastors are that to the Church which the eyes are to the body: Let us pray therefore that God would enlighten our minds wich the Psalmist, Ps. 119. 18. Open thou our eyes that we may behold the wondrous things out of thy Law, that so we may not be blind guides, and seers that see nothing.

18. They are called Christ's Souldyers. 2, Tim, 2, 3. 4. Now a soldier has much to do, and more to suffer; their action is fighting, 1. Tim, 1. 18. Their suffering is, not only the violence of their adversaries, which they must sustain, but they are exposed to hunger, and thirst, the heat of the day and the cold of the night, and many wearisome watchings. Hence the Apostle calls his fellow-Ministers, fellow-Soldiers. Phil 2. 25. Philem▪ 1. 2 • For although every believer be a Soldier. Eph, 6, 12▪ 13▪ Yet amongst those, the Ministers obtain the first place, as they that lead the troops, and receive the first impressions of the enemies fury. There are Soldiers that are no Ministers (and could happily with there were none) and there are Ministers that do not act like souldyers, But let them all know that they are called to a warfare, that there is a combat prepared for them, and that therefore they must either fight for God's cause, or die for the cause of not fighting.

19. They are called Guides of the Church. Act. 8. 31. Rom. 2. 19. Heb. 13. 7, 17, 24. because they lead others in the ways of Salvation. They are the examples of believers, whom all behold for imitation, and do conform themselves to, as to a living law. 1. Tim. 4. 12. Some sone has alluded to the Apostles words in verse,

It is with an Emphasis, that the Apostle calls them so oft the guides or the leaders, in that 13. Chap. to the Hebrews: Because they either lead or ought to lead the people of God in the ways of God. For although it be proper to God only to lead men, yet because he leads them by his word, he is pleased to communicate this honorable title to the preachers of this word.

20. They are called the Chariot of Israel and the horsemen thereof, as it is in an express aknowledgment, 2. Kin. 2. 12. and 13. 14. and by a fair consequence from 1. Sam. 7, 13. • 4. As long as Samuel lived, the Philistines were subdued before Israel. And if Moses let God alone, the people will be consumed with his wrath, Exod. 32. 10▪ God's Ministers are not only Soldiers and Captains, but they are all the army, they are the horsemen and the Chariots of the Church, they are for defense unto it. And if one Elijah carried and protected the people, and defended them more by his zeal, and prayers, then thousands of Chariots and horsemen; what strength and might shall there be found in many Elijah's? These are the Churches walls, the bullwarks of the land, and the best fortifications for any City, They kill the enemies of God with the sword of God's word, whereby they sharply wound in reproving; and kill in threatening death: If furious Jehu should chance to let any escape, the sword of Elisha shall be sure to slay him. 1. Kin▪ 19. 17. And you may see Elija sitting upon a hill, and s • aying an hundred of Ahaziahs Souldyers to death, and burning them up with the words of his mouth 2. Kin. 1, The same is the power of God's witnesses, out of whose mouths fire doth proceed & devour their enemies. Rev. 11. 5. Let England then take heed of pulling down, nay so much as loosening these pillars, lest the whole structure of Church and state fall together with them.

21. They are called Bishops, A general title, and given to all the Ministers of the Gospel, all whose it is to oversee the flock committed to their trust, and to have a diligent care of it. Act. 20. 28. And therefore, whom the Apostle calls Elders. Tit, 1. 5, these he calls also Bishops V. 7. Neither doth this title confer dignity only, it infers duty also. The office of a Bishop has employment as well as preferment in it. It is a work in the Apostles judgment. 1. Tim. 3. 1. He that desireth the office of a Bishop, desireth a good work.

22. They are called Teachers▪ this being the great business of Ministers to preach and teach the word of God. This title primarily belongs to Christ, who is the teacher of his people, But it is applied secondarily to his Ministers, who are ush • rs to him the Head • master. Eph. 4. 11. 1. Tim. 2. 17.

23. They are called Clouds, spiritual Clouds, watering, refreshing, fructifying the vineyard of the Lord with the former and the latter rain of ordinances. I • . 5. 6. Hence they are said to drop their doctrine upon men by a word fetched from the Clouds. Deut. 32. 2. Ezech. 21. 2. Am 7. 16. But Heretics and deceivers, are emp • y bottles, waterless Clouds, • ossed to and fro with the winds, Jude. 12. They make an ostentation and specious pretence of knowledge, when as indeed their sounds are but the sounds of empty bottles, and they are specious white Clouds, that seem to promise the earth a belly full of water, but when they should come to distill it, they are gone with a blast of wind, and so gull the thirsty expectation▪ of the silly spectators.

24. They are called Nurses 1. Th • s. 2. 7. For as a Nurse, dandles and husheth, and suckleth, and • lattereth the little infant, so the Ministers of the Gospel should even hug in their bosoms, speak pleasantly unto & feed with the sincere milk of the word, Christ's new born-babes, accommodating their language, behavior, and way of feeding to their infant state. And as a nurse with admirable patience doth digest the wranglings, endure the frowardnesses of her nu • seling, not grudging it her own blood to feed upon; So a faithful Minister should be patient in his pains, indefatigable in his diligence, and not count his life dear unto him, if by it the Church of Christ may be advantaged, nor think much at his own destruction, if by it his people may be edisyed.

25. They are called the Ministers of Christ. 1. Cor. 4. 1. Which word in the Greek bespeaks sorrow, and calls for • ains, as the office of a rower doth require. They sit at the oars, where if the wind of God's spirit do not exceedingly help, they will find intolerable pains, and if it do help, yet they must use an indefatigable diligence. And if they be the Ministers of God (administering faithfully the word and •••• ments) they must be approved in much patience, in afflictions, in necessi • yes, in distresses, &c. 2. Cor 6 4. They are not prese • 'd to 〈◊〉 and imperial dignity, but an Ecclesiastical Ministry, in which they may promise themselves whatever pains, the meanest of servants, in rowing, running or what else, do find, and more.

26. They are called Starrs, and that not wandering, but fixed. For Christ, who sits at the right hand of God holds them in his right hand, Rev. 1. 20 (1.) Starrs shine; so ought they by clearness of doctrine, and integrity of life to shine before others. (2) Starrs shine in the night; so let a Minister of the Gospel shine more glorio • sly, and illustriously when the Church of Christ is be • louded with heresies, and benighted in persecutions. (3.) Starrs shine with a borrowed light; so the Ministers of Christ, receive their calling, gifts and doctrine from him the Sun of righteousness. Nay they excel either fun or stars, for these shall be turned into darkness, the sun shall be totally eclipsed, the stars sink down into their sockets, and be put out at the dissolution of the world, but they shall shine forever and ever. Dan. 12. 3. Oh that they were also as the stars of heaven for number, the Lord of the harvest sending out plenty of laborers to reap his yet plentiful ha • vest; and more fixed in the firmament of our Church, then the stars in heaven, that sometimes tumble head-long?

27. They are called Angels of the Church. Rev. 1. 20. 14. 6. For 1. like Angels they are messengers sent by God to declare his will to men. 2. They ought to imitate an Angelical, purity, chastity, zeal and celerity, that they may be as Angels amongst men, Masters amongst boys, and shepherds amongst sheep. So that this name also brings duty with it, as well as dignity. Many would be content to be Angels to dwell in heaven, but loath to be Angels to do God's errands upon earth; but he that would enjoy the honor, must first be employed in the office, and execute that office too with carefullnesse, cherefullnesse and speediness, as the Angels do. Now if Timothy as being a man of God, must flee covetousness; how much rather ought he to do it as being an Angel of God. And if the Angels of God by pride fell from the presence and glory of God, it concerns these Angels that yet they be humble as men. What matters now though the world call us blind guides; God counts us stars, and will set us in heaven, when the stars themselves shall be misplaced. What though they call us devils; it is honor enough that God counts us Angels. Let us do the work of Angels, and God will not stick to own us and honor us as such, before all men and Angels.

28. They are called Presbyters and Elders, a name implying, not their age, but office and dignity, common to all the Ministers of Christ, so that it is no solescime to say, the youngest of Christ's faithful Ministers is an Elder. For the name is indifferently given to them all. Act. 14. 23. 20. 17. 1. Tim. 5. 17. Tit. 1. 5. 1. Pet. 5. 1. So called, because they ought to excel others in an elderly wisdom and discretion, shunning all youthful vanityes and levityes, and behaving themselves with such a gravity and piety, as may beget a reverence for them amongst the people.

29. They are called Paranymphs or friends of the bride-groom. John. 3. 29. 2. Cor. 11. 2. Because they bring the bride and espouse her to Christ: They invite men to the marriage of the Kings son. Mat. 22. 3. and to the great feast, Luk. 14. 17. Oh singular dignity, and sweet employments. As the bridegroom makes use of his most faithful and approved friends for Paranymphs, to make up the match between him, and his beloved: So Christ Jesus makes use of the pains of his Ministers, to persuade poor sinners into a marriage with their maker. Now the work of these friends of the bridegroom is manifold. For first they make up the match, secondly, after marriage they instruct them in their conjugal du • yes, and teach them faithfulness, love, and loy 〈◊〉 in that relation? And 〈◊〉 , in case they b •• k • lide and forsake their Lord and Husband, they cause them to return again, and re • ew, their conjugal vows. And they that do these things are su • e the confidents and approved friends of the bride-groom. Let us take heed therefore, that we play not the part of those unfaithful •• ustees, who having been put into this office, and employed for the bridegroom, in the consummation of marriages, speak one word for him, and two for themselves; Let us woo for Christ and not for ourselves; his profit and credit, and not our own, for we are but the paranymphs, he is the bride-groom, we are but the ambassadors, he the King.

30. They are called Legates, messengers, ambassadors for Christ, Hag. 1. 13. 2. Cor. 5. 20. Eph. 6. 20. to be Ambassador from any prince is an honor, from a renowned Monarch is more, but to be employed an Ambassador for Christ Jesus is of all other honors most honorable. And such ambassadors are Christ's Ministers. And therefore ▪1. as an Ambassador keeps himself within the limits of his commission, and observes how he is bounded by his Princes commands, so let the Ministers of Christ deliver their Masters mind freely, and yet truly, without detracting from, or adding anything • o the same. 2. As no Ambassador assumes that province to himself, nor puts himself into commission. So let them expect their Masters mission before they fall a running: and 3. As Ambassadors are safe from any violence; so let these promise themselves the protection of their Master, and well they may, for they serve the best Master in the world, who not only sends them of his ambassage, but goes along with them also. And let England take heed of doing violence or offering abuse to these Ambassadors, for if David did revenge upon Hanun the base usage of his servants, and the Romans sacked Carthage, for offering violence to their Ambassadors, surely Christ, that interprets despites done to his Ministers, to be done to himself, will sharply and surely revenge the quarrel of his Ambassadors, and the dishonor done unto them.

31. They are called fishers of men. Mat. 4. 19. Mar. 1. 17. Luk. 5. 10. Because they do, as it were by the preaching of the word catch men, that wander up and down the wide world, as it were in a deep and vast Ocean. And under this Metaphor, a diligent and unwearyed care and endeavor to gain many souls is enjoined to them. For fishers many times catch at what they catch not, it may be, toil all the night and catch nothing, therefore they had need of patience and constancy: they are exposed to tempests & ill weather, nay, have their lives always in jeopardy by reason of the raging waves and unmerciful deeps, therefore had need of a great share of courage & hardiness, to adventure upon the one, and endure the other. Oh that we had Peter 's success to catch many fishes, or at least Peter 's indefatigablenesse, patiently to endure toiling all the night.

32. They are called Husbandmen. 1 Cor. 3. 9. & therefore are called planters and waterers of God vineyard. 1. Cor. 3. 6. The primary and chief Husbandman is God, John. 15. 1. The secondary or subordinate Husbandman is the Minister of God. God tills inw • rdly by his spirit, the Minister outwardly by his word & doctrine. And as the field is plowed and sowed to bring forth fruit to its owner, so is the Church plowed and sowed to bring forth fruit to God, whose it is, and whose they are that till it. See here the necessity of a Ministry, without bread no life, without corn no bread, without Husbandry no corn, without Husbandmen no Husbandry, why so without faith no Salvation, without hearing no faith, without preaching no hearing, and how can there be preaching without preachers?

33. They are compared to Oxen, 1, Cor. 9. 9. 1. Tim. 5. 18. under the name of an Ox, the indefatigable labor of a Minister is typically and allegorically set forth. For the Ox is a very laborious Creature, and very profitable by its labor, (Prov. 14. 4. Much increase is by the strength of the Ox ) and that not to itself but to its Master. So let the Ministers of Christ be laborious and industrious, and that for Christ, not for themselves. The Ox is slow in work but sure: If a Minister be cast upon hard ground, amongst a dull and slow people of understanding, it matters not for much hast or acuteness, Let him accommodate himself to their capacityes, rather study to do his work firmly then finely; Let him not think much to explain, press and inculcate the same things again and again. And as the Ox content with grass, hay or straw is an Hieroglyphic of frugality, So let a Minister of Christ be sober and frugal, minding more his work then his meat. As an Ox is a harmless and innocuous creature, by the verdict of the poet,

So let a preacher be a single and • i • ere • man, without fraud or malice, plain and upright, like • acob, helpful to all, hurtful to none. As the Ox is hardy and strong to work 〈◊〉 144, 14. So let a pr • acher of God's word be valiant, learing the face of no man, nor the • rowns of no face. Doth any one curse him? Let him contemn the curse. For he cannot answer reproaches and railings better, then by not answering them at all. And as the Ox labors hardest in hardest weather, more in Winter then in Summer. So let Ministers approve themselves in a • f • ictions, in necessityes, in distresses. 2. Cor 6. 4. and stir up themselves to the greatest diligence, when there is the worst weather in the Church. As the Ox is profitable both in his life and death, so let every faithful and able Minister of Christ, be serviceable to the Church of Christ, not only by his preachings but also writings. Again as the ground which the Ox plows not, brings forth briers and thorns, but that which is by him broken up and prepared, presents the Husbandman with a welcome harvest: So the souls to whom the sound of the Gospel preached doth not come, that have no teaching priest, no ministerial Ox to break up the fallow ground, are overgrown with the weeds and rubbish of vices, but those over whose souls the plow of God's word, held by the Ministers of Christ, doth pass, are fruitful in graces and virtues. And lastly, as it is sit that the Ox should feed of the harvest which he gets in, and eat of the corn which he treads forth; So is it fit that he that serveth at the Altar should live of the Altar, that he that preaches spiritual things should receive of their temporals to whom he preaches; which piece of equity the Apostle proves by many arguments. 1. Cor. 9.

34. They are called God's Trumpetters. Hos. 5. 8 and 8. 1. Because they must cry with a loud, shrill, and trumpet-like voice to awaken the sleepy sinners. (1.) They blow the trumpet of the law against sinners, Zeph. 1. 14, 15, 16. Then the trumpet of the Gospel to the penitent ones, Is. 27. 13. (2.) As the trumpets of the Lovites were of solid and massy silver, Num • . 10, 2. So the Ministers of Christ ought to preach the substantial and simple word of God without any mixture of their own inventions▪ without dross or corruption (3.) They are God's Trumpetters, in as much as they ought to proclaim an everlasting and irreconcilable combat against sin, and call out men to fight the devil and their own corruptions, therefore Wisdom's maidens do not whisper, the Ministers of God's word do not speak coldly, but boldly. Prov. 9. 3. For a preacher is not made for a pipe to invite men to wantonness and feasting, but for a trumpet to call forth to wars and fightings, to call men into the field against the black band of devils, and their own outrageous lusts. And whilst one of these enemy • abide the field, the Minister must call on to fight, as the trump • • ounds, so long as the enemies are in fight.

35. They are called the mouth of the Lord. Ier. 15. 19. I • . 2. 3. Luk. 10. 16. Act. 10. 35. 1. Thes. 2. 13. Those that • eparate the precious from the vile, discern between the good and the bad, and reprove sin freely, are as the Lord's mouth, and those • hat preach the Gospel faithfully are as the lips of Christ, for he speaks in them. 2. Cor. 13. 3. These God owns for his mouth, that is for his true and faithful messengers, whilst they speak his words and not their own, in so much that he that heareth them, is interpreted as hearing God himself. And if they be the mouth of God, let their adversaries desist their designs to silence them, for how is it possible that the mouth of God should be stopped?

36. They are called the Ministers of the New Covenant or T • stament. 2. Co • . 3. 6. Ministers, not of the law as Moses was, but of the Gospel, not of the old, but of the new Covenant, not of the letter▪ but of the spirit, not of death, but of life, not of • amnation, but of mercy, not in weakness, but power, and • ffica • ye; because by them Christ enlightens the mind, puri • yes the heart, and regenerates the whole man.

37. They are called a sweet savor. 2. Cor. 2. 15. By which Metaphor, the Apostle commends and glory • yes their sacred Ministry. For they are a sweet savor, in as much as they bring a sweet smell from Christ, and with it perfume the corrupt manners of the dunghill world. And this must needs be so, because on the contrary, false prophets are a noisome stink; but these preaching a holy doctrine, and proving it by an holy life, do become a sweet smelling savor, and being so, their Mi •• stry doth become an acceptable sacrifice to God, yea, even 〈◊〉 them that perish. For although Israel be not gathered, yet 〈◊〉 they that desire to gather them, be glorious in the ey • o • God. I • . 49. 5.

38. They are called the Churches Crown. Rev. 12. 1. The Church of Christ is to be seen there clothed with the su • that 〈◊〉 with Christ the sun of righteousness, having the 〈…〉 her feet, that is, she tramples upon all worldly things as vain and worthless; For the moon signifies things sublunarie. She has upon her head a Crown of twelve stars, that is, she doth not tread under her feet the Apostolical doctors, and doctrine, (as the manner of unmannerly England is at this day) but carries them as her Crown and royal ornament upon her head. She is

39. They are called the glory of Christ, 2. Cor. 8. 23, that is by a Metonymye of the effect, such as promote and illustrate the glory of Christ. A title that comprehends all dignity in it. For how can a man be more glorious, then by being made the glory of Christ? Thus the grace and doctrine of the Gospel is called the glory of the Lord, Is. 60. 1. Thy light is come, and the glory of the Lord is risen upon thee. So let us therefore preach, so le • u • live, that we may be a glory to Christ our Lord and Master, and not a shame, for ornament not for ignominye.

40. They are called Savior's, Rom. 11. 14. Obad. 21. v. 1. Tim 4. 16. For so it seemeth good to the spirit of God, to honor them whose Ministry it makes use of, by ascribing its own work to their hands. And this lays a strong charge upon us, that we through ignorance or idleness suffer not those souls to perish, whose Salvation God hath as it were entrusted into our hands. Neither is that cavil worth anything, that it is God alone that converts and regenerates: For we do not deny it. God saves, and so do we. He saves absolutely and principally, we only subserviently and instrumentally, we endeavor the salvation of souls, God's gives efficacy and success to our endeavors. God and man go together, to bring God and man together. That which God could do without us, he is yet pleased to do by us; and we working in his hand, are said to do that work which the hand does that acts us: we save men; and yet it is God that saves both them and us: And this now argues the g • eatest necessity of a Gospel Ministry, that by it souls may be saved, and God glorified in their Salvation; which Argument might be of sufficient strength to establish such a Ministry, if those thousands, that might be called out for help, were all silenced.

Now to what end are all these Titles and Elogies, but to teach Ministers their Duty towards their people, and how to look upon themselves (as men created and devoted to labor and service) and to teach the people their debt of love, honor, a • d reverence to, and how to look (with an eye of esteem) upon their Ministers.

CHAP. III. Arguments and Reasons evincing the Necessity, and efficacy of a Gospel • Ministry.

1. THe Necessity of the Sacred Ministry doth appear by God's command given, Mark. 16. 15. Preach the Gospel to every creature; that is, to all men: Man being the Master-piece of the Creation is exalted; the Creature, by way of Eminence, as by our Savior here, so by the Apostle Paul. Col. 1. 23. The like not only Commission, but command ye may find, Matth. 28. 19. Act 10. 42. where you have Christ expressly commanding to preach to the people. And the Apostle Paul, about to die, and so to leave his Office, gives this as his last Charge to Timothy) to the observance of which he strongly ad • ures him) that he preach the Word in every opportuni • y, and with all importunity, 2. Tim 4. 12. This task Christ imposed, or rather, this honor Christ con • erred upon Peter, and in him upon all his Ministers, that they should feed, and feed, and again feed his sheep, John 21. 15. 16. It is not a human Invention, but a Divine Institution, and therefore not arbi • ra • y, but Necessary.

2. A Ministry is not only necessary by a necessity of the Precept, but also by a necessity of the means; not only as being ordained by God, but as being ordained for man, and his s • lvation: and it is so necessary in this regard, as that, it is called in ordinary Speech, the means or the means of grace. This is the ordinary way, the King's high-way to heaven, Rom. 10. 14. 15. 1 Cor. 1. • 1. Act. 11. 14. 1 Tim. 4▪ 16. By this the Spirit is received, Gal. 3. 2. Act • 10. 44. This is the arm of the Lord, and the power of God to salvation, Rom. 1. 16. This was the employment which our blessed Savior was diligent in, Matth. 4. 17. and 11. 1. Luke 4. 18▪ 19. and therefore God sent Cornelius, not to an Angel, but to Peter, who should tell him what he ought to do▪ Act. 10. 5. 6. and Paul, although extraordinarily called, yet for the honor of the Ministry, was sent to school to Ananias, Act. 9. 6▪ 10. and the Eunuch must have Philip to preach to him, Act. 8. 19. For so it seemed good to God, by men to reveal his will to men: This treasure God hath committed to earthen vessels, that the excellency of the power may be o • God, 2 Cor. 4. 7. God hath ordained it to be the primary mean • of our Regeneration and Conversion unto God. Mal. 4. 5, 6. James 1. 18. 1 Pet. 1. 23. 1 Cor. 4. 15. And as the Word of God preached is the seed whereof the Christian man is borne, so it is the food whereby the new born Christian is nourished. Hence it is compared to meat, Ierem. 3. 15. to shewers, and dew, Deut. 32. 2. Isa▪ 55. 10. to light, Act. 26. 18. Psal. 119. 105, to the face of God, Psal. 27. 4. and 105. 4. Now without meat no li • e, without shewers no increase, without light no comfort, without the face of God no joy: It is this Word of God that enlightens the eyes, Psal. 19. 8. cheereth the heart, Mic. 2. 7. raiseth up the drooping, Isa. 57. 19. comforts the sad, Isa. 40. 1, 2. enlivens the dead, John. 5. 25. heateth the cold like fire, breaketh the obstinate, like a hammer, I • rem. 23. 29. and confers the spirit of Adoption, whereby we are sealed unto the day of Redemption. This is a sign of God's blessing, Exod 20. 24. In whatsoever place the name of God is recorded, there he blesses the people, in hearing prayers, directing in doubts, and enriching them with all internal and external goods: Micah, although upon a false ground, had great confidence of this blessing, upon this account▪ Judge. 17 13. Now know I that the Lord will do me good, seeing I have a Levite to my Priest. But truer, and diviner is that of the divine Musician, Psal. 65. 4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple: to which truth our Savior also gives his testimony, Luke 10. 23. Blessed are the eyes which see the things which ye see, and this seeing compre • ends hearing▪ and so consequently, hearing has the blessing also, verse. • 4.

They must necessarily, and most deservedly perish then, that neglect and reject this spiritual Food and Physic. Cursed be also those damnable Apostates that bring in Damnable Errors, whereby they drive the sheep of Christ from his Folds, and drive them into the mouths of the Wolves, bewitching them with their Fancies and Dr • ams, and so at last dreaming them into hell: and cursed be the Presumption of those inspired Spirits, who despising the sacred Ministry of the more sacred word of God, pretend and profess Revelations, and Enthusiasms, as false as new, and as dangerous as either. These God • uffers to fall into the temptations of pride, and into the snares of Satan; having reserved the blackness • of everlasting darkness to be the Conclusion of their new Lights, 2 Pet. 2. 17. Jude 13.

3. The Nec • ssity and Efficacy of the Ministry appear's by the ends for which it was ordained; which being many, the Apostle comprises in few, but full phrases, Ephes • 4 11. &c. 1. Christ ordained a Ministry for the Restauration of the Saints, for the setting of them as of disjointed members in their proper places: There was a disjuncture made by the fall of our first parents, and hence it is that all of us have variously erred and gone astray: Therefore God to restore us, hath given variety of gifts to his Ministers, to knit us to Christ our head▪ and us all together, as fellow-members. And as for the Restauration of the Saints, so 2. For their Edification. He hath given us Teachers, that we may be built up▪ in knowledge; Preachers of the Word, that by them we may be built up in our most holy Faith, which comes by hearing. 3. For the settling and establishing us in the Truth, that we may arrive at a staid manhood in Christianity, and not like children be tossed too and fro with every wind of Doctrine, no • be drawn aside by the flee • ght and cunning craftiness of men, whereby they lie in wait to deceive▪ 4. For the conservation of the Unity and Harmony of the Church, in the Worship of God, that we may speak the truth in love.

4. Our Infimities and Miseries do sufficiently speak a Necessity of a Minist • y. We are all by nature sick of an Here ••• tarry Disease, and do therefore need a savo • y and •• ving Ministry, to keep us that we die not of this Sickness, and to restore us again to pe • fect 〈…〉 . Nay, we are all by nature distanced from the mercy of God, are destitute of all i •• ate strength, whe • by to help our se • ves: Nay, we are not only sick, and unable to restore ourselves to health, but even dead in sin, Eph. 2. 1. and therefore b • sure unable to restore our selve to life; and so we are obnox •• us to the he ••• st wrath of tl • M • migh • y God. And does not this sad condition call for A • istry of Reconciliation?

5. • he Necessity of a Ministry appears: by the sad condition of them that are destitute of the preaching of the Word, as may be exemplified in the I • ws sometime wanting it, and the Heathens at this day, without a teaching Priest, and without the true God, are put together, 2 Chron. 15. 3. And the Heathens that want this Ministry are without God in the world, without Christ, without hope, Eph. 2. 12. When Moses the Jews Minister was a way but five or six weeks, the people presently become idolatrous, Exod. 32. 1. After Paul's departure, grievous Wolves are seen entering in amongst the people, Act. 20. 29. where there is no vision the people perish, says Solomon, prov. 29▪ 18. Where there is no Ministry of the Word, we may expect whatever evi • l is expressed or signified by the Hebrew word ( 〈 in non-Latin alphabet 〉 ) which we translate ( perish ) 1. Denudation, or stripping off the true and saving knowledge of God, faith, love, with the whole Armor of God, as also of Divine safeguard, and protection. 2. Rebellion, viz. against God, and against men. 3. Cessation from the study of good learning, performance of good duties, and practice of good works. 4. Separation, not only from God by Apostasy, but one from another, by cruel enmities, and carnal Errors, as sheep having no Shepherd, and (as when there was no King in Israel, so) if there should be no Preacher in Israel, everyone would do what seemed good in his own eyes, Nay, I doubt not to say, if Israel were nothing else but Kings, yet, if there were no Preacher, they would all do so▪

We see some good fruits which God is pleased to hand over to us by the Ministry, some sad fruits of the want of it, and some Arguments▪ evincing the necessity and efficacy thereof: What remains, but that we maintain and stick to this Ministry; love, and reverence the Ministers, at least for their work sake.

CHAP. IV. The Doctrine is applied in an Use of Information.

THe Corrolaryes issuing out of the bowels of this Doctrine, thus explicated and demonstrated, will serve for Information, Instruction, Consolation, Reprehen • ion, Exhortation.

1. For Information. There is then a Ministry in the Church. To what purpose are all these Names, and honorable Titles, if there be no such Order, as Ministers, in the Church? Which Order is not of a months, a years, or an Ages standing, but must be contemporary with the world, even in its last Ages▪ There is, and shall be a Ministry in the world, so long as there shall be a world for it to be in; which we shall prove by Arguments; 1. Confirming the truth. 2. Infirming and confuting the Cavills of the Anabaptists.

1. It is plain, by those Evangelical Prophesies and Promises, by which God hath made himself a debtor to his Church. He standeth engaged to his people, in all ages, as well as to those of the Primitive times, to give them Pastors according to his own heart, who shall feed them with knowledge and understanding, Isa. 30. 20. Ierem. 3. 15. and 23. 4. Ezech. 44. 23.

2. It is plain by the Promise of Christ's presence, and help with the Ministry of his Word, to the end of the world; the enrollment of which Promise we may see Matth. 28▪ 20. Loe, I am with you (not a day, nor a year, but) always, even unto the end of the world. Although it may be shaken sore in this world, yet it shall not be plucked up by the roots; although many may, and do gnash their teeth against it, yet shall they not be able to devour it; for Christ will build his Church, and the gates of Hell shall not prevail against it, or its Ministry. Neither did our Savior make this Promise only (though chiefly) to his Apostles, but to all his Ministers also in general, that either in times past have been, to us who now are, and to them that shall be after us▪ even to the end of the world.

3. The Offices of Ministers, and the works of the Ministry, shall be perpetual, Therefore shall the Ministry itself last also. The Preaching of the Word, and the Administration of the Sacraments are Offices of Ministers, and works of the Ministry; but these have a long-liv • d Char •• r, a promise of perpetuity, and an injunction that they be perpetuated. A Ministry was given, not for one age, but for all ages; • ot for the Edification of one man, but of the whole body of Christ, the Church, Eph. 4. 11, 12. The Administration of Sacraments must extend it self to the utmost times, and last age of the Church, Matth. 28. 19▪ 20. 1 Cor. 11. 2 • . Now whilst the Office continues, they must needs continue that execute it. Where there is any Religion, there must be some set apart to maintain it. Baal himself, if he be a God, must have his Priests. The same may be found in Scripture concerning the fictitious crew of all those devilish De •• ies, which the Phili •• ines, Egyp •• ans, M • abites; and Ammonites worshipped.

4. It is plain from the necessity of this Calling: W •• hout faith no Salvation, John 13. 1 • . Without the preaching of the word no faith, Rom. 10. 17. Writhout Preachers no preaching▪ and without a Ministry there can be no Preachers; For, How shall they preach except they be sent▪ So then, without the ministry and Ministers no Salvation. So long as there shall be any to be saved, God will provide some, by whose hands he will save them▪

5. Whilest there shall be a Church, there must be a ministry of the Church; But God will have a Church militant upon earth whilst • un and moon endure, 〈◊〉 . 31. 36. Matth▪ 16. 18. Eph. 3. 21. It is necessary therefore, that as there ever hath been a ministry, because there ever hath been some ••• ct, so there should be a ministry forever, because there shall ever be some Elect, who • e Salvation shall be carried on thereby; that it should be commensu • able with the Churches necessi • ies, Whilest God shall have upon earth a Church to be built, a Vineyard to be planted, a field to be tilled, a Flock to be • ed, an harvest to be reaped, and souls to be saved; so long will he have builders, planters, tillers, shepherds, reapers, Savior's, and a Ministry for the accomplishing of these things; see Act. 1 • . 10, 11.

6. It appears▪ in that it is said to be the privilege, and is rep • esented as the Property of the New Jerusalem, to have no Temple in it, Rev. 21. 22. The Church Triumphant is the Church, and the only Church, that needs no ministry, ministers, or ordinances; For God is all this to them; Instead of the word of God, they read in the God of that Word; instead of the representation of Christ in Sacraments, they have the enjoyment of him without the help of shadows or types. The immediate enjoyment of God in this life, without the means, is sure then a fancy only beseeming the heady brains, or rather brainless heads of Anabaptists. It is the proper Priviledg of the Church Triumphant to serve God immediately, without Temple or Ordinances; Amongst them it is, that Prophes •• s shall fail, 1 Cor. 13▪ 8. But in the Church militant they are to be highly esteemed, 1 Thes. 5. 20 •

7. It appears by the care of the Apostles for the continuation of their Successors, and the perpetuation of a Ministry in the Church. Paul commands Titus to ordain Elders and Bishops in 〈◊〉 city, describes the persons to be ordained, and prescribes rules for the ordaining of them, Tit 1. 5, 6, 7, 8, &c. He command • , and cautions Timothy also about the same thing; and •• ds him keep the commands relating to this Ministry till the appearing of the Lord Jesus Christ; which Injunction is not only laid upon Timothy in his own person, but upon all the Ministers of Christ that shall be in succession to the end of the world.

8. It appears by that honor, reverence, and submission, which, by virtue of the command, is due to the Successors of the Apostles, 1 Thes. 5. 12, 13. Phil. 2. 29. Heb. 13. 17. Which things, so long as they are due, must needs have, and prove Ministers of the Gospel to whom they shall be given. And if you take a way them that are over you in the Lord, your Messengers, them that have the rule over you, and that watch for your souls, I pray you tell me, where will you bestow the high estimation and love, the reputation, obedience, and submission which the great Apostle commands to be given, in the fore-quoted Texts.

9. It appears by that constant provision that God has made for his Ministers, ordering them honorable stipends for their work, Gal. 6. 6. 1 Cor. 9. 13▪ 14. 1 Tim. 5. 17, 18. which provision is laid up in the storehouse of the Gospel, not only for the Apostles sake, but all theirs that are Ministers of Christ in succession. Now to what purpose should these commands of God remain in the B • ble, if there should not be a remainder of Ministers still in the Church. God needed not to have provided meat for his Ministers, if he had been minded that men should have sewed up their m • uthes.

Away with the doting crew of Anabaptists then, that despising the Word of God, and Ministry of that Word▪ and Ministers of that Ministry, gape for the downfall of Revelations into their mouths, and stare after New Lights. Away with them to the Law and the Prophets. Why stand ye gazing up into heaven for new discoveries? to the Law, and to the Testimony; If they be not according to this Word, it is because your new Lights have no light in them▪ Isa. 8. 20. God hath ordained and established a public Ministry, and forbids the consulting of Diviners, Observers of times, Enchanters, Charmers, Witches, Wizards, Necromancers, Deut. 18. 10, 11, 12. No, nor must men's own Fancies lead them, their own inventions be set up to give Oracles; But in all doubtful matters, consult the Ministers of God, verse. 15. Is there no light in the Word of God? or, whether are your eyes out that ye cannot receive it? Is that nothing but a dead letter now, which in S. Paul's days was so quick and spiritual, Heb. 4. 12. Is there no God, but in the still voice of your spiritual conceivements and Revelations nowadays? Well, let's hear what your spirit has to say against our Christ, who has bidden • o▪ and teach and baptize.

CHAP. V. The Cavills and Fallacies of the Anabaptists, Socinians, Swend • eldians, and Enthusiasts are blown away.

Obj. 1. THe first harbor of these Libertines Opinion in this thing is pretended to be in Ierem. 1. 34. They • hall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me, from • he l • ast of them, even to the greatest of them, saith the Lord; Therefore such a thing as the Ministry of the Word is needless under the New Testament.

Answ. 1. Words are not properly Scripture,, but the sense; neither does the Scripture properly consist in the leaves of words, but in the root of reason; the Word of God is not to be taken formally, as it is described by words and syllables, but materially, as it declares to us the mind and counsel of God; we must not stick in the bark, for that hath involved the • apist • and Anabaptists in many Errors.

2. If we must needs have so much regard to the letter of the Text, it rather takes away Private Instruction, then Public Preaching; for God does not say, there shall be no public Preachers, but They shall no more t • ach every man his neighbor, and every man his brother. But neither can we dis • ard private Instructions under the Gospel, if S • Paul be a Gospel-man, who presseth this duty, Coloss. 3. 16. 1 Thes. 5. 11.

3. The Text is a Promise: Now Promises must not shoulder out, nor overthrow Precepts; neither must the means be taken away, because the primary cause is laid down and asserted. God feeds all, it does not follow, therefore that tillag • is unnecessary, or bread needless, • or by these means God • eeds us. No more does it follow, that because God teacheth, therefore the ministry of his word is unnecessary, for God teacheth by the ministry of his Word.

4. The genuine scope of the Text is to show us, that God teacheth his Elect▪ not only externally by the ministry of his Word, but internally▪ by the ministry of his Holy Spi • it. Neither does the Prophet speak absolutely, simply▪ and inclusively; but comparatively, as the Holy Ghost frequently speaks. Things spoken negatively in Scripture, are oft times to be understood comparatively, and are not to be expounded so much by (not) as by (not so much,) which is plain in Hos. 6. 6. Psal. 50. 8. Psal. 51. 16. John 6. 38. John 7. 16. and many other places: So that the sum of the Prophets words will easi • y be, There shall be a • uller and clearer knowledge of God in the times of the New Testament, then there was in the times of the Old. 1. Because under the Old Testame • t Christ was obscurely shadowed out in Types; but under the New he is plainly preached, and shewn openly; insomuch, that a very boy, w • ll ca • echised and instructed doth understand the Gospel concerning Christ, better then many of the Priests of the Law did; which is the accomplishment of that Promise. Isa. 11. 9. The earth shall be filled with the knowledge of the Lord. 2. Because there are far more that are blessed with the saving knowledge of God in the times of the New Testament, than were in the times of the Old, the Preaching of the Word not being restrained to one Nation now, as it was then, but common to all. 3. By reason of the more plentiful Effusions of the grace of God, there shall not need so much pains and trouble to instruct the Elect now, as formerly there needed. This is plain from verse. 33. where it is said, I will write my Law in their hearts, not in their lips, not in tables of stones, not on the fringes of their garments (as it was sometimes among the Jews ) but in their hearts, by giving them pious affections, and inclinations for the Law of God. That of Calvin upon the place gives the substance of the Interpretation; God, who had more darkly represented himself under the Law, promiseth a more glorious discovery under the Gospel; in so much, that the knowledge of God shall be then, as it were, familiar, and common: But it is by an Hyperbole that he commendeth this grace, when he says, that no one shall need any Master or Teacher, but everyone shall be sufficiently instructed: Neither yet does he say exactly, that they shall not teach everyone his neighbor, but they shall not teach everyone his neighbor, saying, Know the Lord; i. e. there shall be such a measure of knowledge, that men shall be no longer Abecedarians: For this phrase (know the Lord) seems to point at the first beginning, and rudiments of Religion. The mind of the Prephet in this place (which we willingly yield) can be nothing but this, that God will send out a greater light, and greater measures of knowledge in the times of the Go • pell, and will deal more freely and familiarly with his people then, than formerly.

5. If having given the natural sense, & genuine scope of the text, we may use an answer ad hominem, I would fain know why the Anabaptists and Quakers, that stand up for this literal meaning, and apply the promise to our days, can make themselves these new lights, and the heirs of this promise, and yet go about saying know the Lord. Certainly if this be the meaning of the promise, these be the times of the accomplishment of it, and they the persons to whom it belongs, they contradict their interpretation, and even break the neck of the promise, in going from town to town, from street to street, from house to house, teaching men to repent, to turn to the Lord, to know the Lord, and a great deal more of this, and so take God's work out of his hands, for they should be all taught of the Lord. And if they say, true men shall be taught of the Lord, but it shall be by the means of men, then why are not we as fit to teach as they? This now brings to my mind their

2. Obj. Which they build upon, Is. 54. 13. where God promiseth that all the faithful shall be taught of the Lord. Therefore the Ministry of the word is needless.

Ans. 1. This rather raiseth up then razeth out the Ministry of the word, of which there shall be need in the New-Testament, no less then in the old. All know that Scripture is the best interpreter of Scripture. Now Christ reacheth us what it is to be taught of God. John. 6. 45. God teacheth us two ways, by the outward preaching of his word and by the inward revelations of his spirits. God here promiseth that his elect shall be taught, not only by the teachers of the Church from without, but by the Holy Spirit from within. Christians in this text of the Prophet seem to be put in opposition to the lews, whose teachings under the Old Testament were more external then internal. And it is here promised that the spirit of God shall be mightily efficacious by the Ministry of the word, and that it shall be more free and liberal in distributing its gifts and graces under the New Testament. So that these two kinds of teachings are rather united in this text than divided. To be taught of God is 〈1 page duplicate〉 〈1 page duplicate〉 not to be taught of him immediately, but mediately by the preaching of the word, as appears from Luk 10. 16. Act 10. 33. But further if this text of the prophet be interpreted for the overthrow of the Ministry of the word, how will it agree with Ier. 3. 15. Mat. 28. 20. Rom. 10. • 4.? And agree it must, unless you will have the spirit of truth to give himself the lie. Cal •• speaks appositely. It is evident how miserably they dote, who abuse this text, for the overthrow of the ministry of the Word, so much used by, and useful • o the Church. They cannot be owned for the Children of the Church, that reject her education. And it is in vain to boast the revelations of the spirit; for the spirit teaches none, save those who submit themselves to the ministry of the Word. Account we them therefore the brats of the Devil, not the genuine begotten of God, who reject this holy ordinance of his own institution. For we see these two, (the Children of the Chu • ch) and (the taught of God) are so much the same, that they cannot be the taught of God, who will not be taught in the Chu • ch.

2. If we may make an answer ad hominem, It little becomes the Anabaptists to decrye a Ministry, and forbid prophesying who otherwise bid all to do it, plead the cause of the gifted brethren so stiffly, and give them a license for prophesying at their pleasure. No wonder if they would set Scripture together by the ears, and make contradictions in them, who themselves do contradict themselves, and whose latter opinions do fall out and quarrel with their former.

3. Obj. Is grounded upon 1. John. 2. 20, 27. Ye have an unction from the holy one, and ye know all things; And ye need not that any man teach you. The Objection framed for the purpose of our Libertines and New lights, will be of this form, whoever hath the spirit of God, understandeth the Scriptures without a teacher, But we have this spirit of God. Therefore we understand them without any teacher.

Ans. 1. The Major proposition is false. For whom the spirit of God teacheth, it teacheth by teachers, Eph▪ 4. 11. and not immediately, as was made to appear before. This anointing teacheth you all things, that is, The spirit of God is efficacious and powerful by the preaching of the word, to enlighten the minds of the faithful in all things necessary to Salvation. These elect persons knew all things, and so St. Paul could do all things he says, and yet I dare say there were many things▪ that they did not know, nor he could not do: what shall we say then? Why not that these elect persons were so many God's, which they must be, if they know all things. John. 21. 17▪ Not that Paul was Omnipotent, not that these were Omniscient; But Paul's Omnipotence, and their Omniscience must be limited. The one could do all things belonging to his calling, the other knew all things necessary to Salvation, at least in some good measure▪ they knew all things which might serve for the discovering of Anti-Christ, and the avoiding of his snares, which is there the subject of the Apostles discourse. Concerning these things, or concerning the fundamentals of religion, ye need not that any man teach you; which words else are spoken comparatively not absolutely, and come to this meaning. The spirit of God teacheth you so plainly and powerfully, that no one needs to bestow much pains to persuade you concerning heavenly truths. The Major proposition being pulled down, the Minor, staggars, and the conclusion appears to be a mere delusion.

2. If they that have the spirit of God and the Holy anointing, know all things, and need not that any one teach them any thing, in the sense which our Enthusiasts would interpret it, I wonder that the Apostle John could so far forget himself, as to write an Epistle for the instruction, & edification of such Omniscient persons as these were. This sense of the text, which our libertines will stitch to it, will not only render the Apostle contradictory to Christ Jesus his Master, Mat. 9. 38. to the Apostle Paul 1. Tim. 3. 1. and Eph. 4. 11, 12, 13. but to himself also. As though a man should go and teach another, tha • he need not be taught. So that surely, ye know all things, must n •• ds be meant but of some things, and ye need not that any one teach you, must be limited to some things only, wherein they were so well verst.

4. Obj. God can save the Elect without any Ministry, therefore he will.

Ans. This • oth not follow: An argument from God's power to his will is not concluding. God could have saved Noah without an Ark, but he would not. He could have instructed the Jews without Levites, have propagated the Gospel without Apostles, but he would not. He could save us indeed without means, but it has pleased him to make use of means for the regenerating of us, and to prescribe those means to us. Rom. 10. 14. Where the Apostle in an elegant gradation showeth us by what means, and in what order to faith and Salvation, We are fitted for glory.

5. Obj. Although the Ministry be useful for regeneration, yet it is useless to the regenerate.

Ans. Why do ye not say also that meat is necessary for Children, but superfluous, and hurtful to men of age; for we are • ure that the word of God is meat. The Apostle Paul appears • o be of another mind, Eph. 4. 11. The Ministry of the word • ust continue (not for a year or an age, not till we be regenerate, not till we have got a little strength, but) till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Not only till we be united to Christ by faith, but • ill all the elect come to a perfect knowledge in the beatifical vision, and to the full statute of Christ. These remain many scales yet to be stricken off from the most enlightened eyes in the world, and some cubits which may still be added to the highest stature in this world by the word of God. The word of God is not only the seed, of which the Christian babe is born▪ but the food also, by which the Christian man is sed, 1. Pet. 2. • . and is not only the instrument of regeneration, but of edification also▪ Act. 20. 32. 1. Tim. 3. 16, 17. Therefore the Apostle would not have believers to forsake the assembling of themselves together, by way of Christian congregations to handle, and hear God's word. Heb. 10. 25. The word of God preached, that principle of regeneration, is also the principle of nutrition. Jeremiah was regenerate, yet he eat the word of the Lord, and it was to him the joy and rejoicing of his heart. Ier. 15. 16. David was regenerate, yet the word of God, was more sweet to his taste then the most clarifyed honey, more desirable to his eyes, then the most refined gold, Ps. 19. 11. Job was regenerate, yet he hid, or rather hoarded up the Commandments of God, as the best treasure, in his heart, as the best treasury; Nay, he esteemed the words of God's mouth more then his necessary food. Job. 23. 12.

Nay, since the best saints upon earth are by nature slow, s • cure, apt to loosen themselves from God, and obnoxious to many wanderings both in head, heart, and hand, (as is sadly exemplifyed in Sampson the strongest of men, David the most humbled of sinners, Solomon the wisest of Kings, Peter the bolbest of believers) since blindness in part happens even to the dest of Israel, and no man even was or will be upon earth, either so complete in knowledge or grace, but that something will remain to be added to him, Phill. 3. 12. 2. Pet. 3. u • t. we have daily and hourly need for, and use of the word of God, whereby our ignorance may be instructed, our faintings refreshed our weakness strengthened, our dullness quickened, our wanderings reduced, our waverings resolved, and we built up in grace▪ and in the knowledge of our Lord and Savior Jesus Christ.

CHAP. VI. Many uses of instruction arising from the doctrine.

1. HEnce we may see the absolute necessity of a Gospel-Ministry. Take away this salt, and you have the world stinking in sin presently. The whole world not only falleth into, but lieth in wickedness, 1. John. 5. 19. and there would lie and • ot, to all eternity, were it not for this • alt. Take away this Ministry, and ye take the sun out of the firmament. For what is the world without the Ministry of God's word, but the picture of hell, nay very hell upon earth, wherein will b • no order, and eternal horror. That of the Constantinopolitans is all most more common then that it needs to be repeated, It were better that the sun did not shine, than that Chrysostom should not teach. Take away this Ministry, and you take away all the true knowledge of the true God, the heat of piety is extinguished, ba • barisme entereth, and you shall presently reap a large harvest 〈◊〉 the weeds of all error and profaneness. There will be neither sovereign nor subject, Mistress nor maid, but all things will presently be in a confusion, which very miseries our ancesto •• did sadly experience in the dark night of popery, to their great • ffl • ction. And not only they in their Papistical, but also we in part see in our Atheistical days, wherein the Ministry and Ministers of the Gospel being set at naught, he hath broke loose, and a numberless crew of Locusts have sprung out of the bottomless pit, assuming to themselves the names of Arians, Arminians, Socinians, Antinomians, Anabaptists, Familists, Antiscripturists, Antisabbatarians, Antitrinitarians, Libertines, Erastians, Levellers, Mortalists, Millenaryes, Enthusiasts, Separatists, Semiseparatists, Quakers and many more of the same brood, upon all which and the present erroneous state of our English Church, a stranger hath set a black mark▪ England (saith he) in four years, is become a Lerna and sink of all errors, and sectaries. No Country from the foundation of the world hath brought forth, and brought up, so many monstrous births as it hath done. Nay, in a word, take away the Ministry, and you take away faith in in God, prayer to God, and Salvation given by him. Rom. 10. 15. 1 Tim. 4. 16. By this men are turned from darkness to light, and from the power of Satan to God. Ier. 23. 22. Luk 1. 16, 17. By this Christ hath propagated his Church, overthrown the Kingdom of Satan, and the powers of darkness, viz. paganism, idolatry, superstition, and ignorance, Luk 10. 18, 19. This stops the blasphemous mouths, and cuts out the very tongues of that pestilent generation of Jesuits, and Romish agents: Therefore when God will hasten the downfall of Anti-Christ, he will not do it by a secular power, but by the spirit of his mouth, 2. Thes. 2. 8. that is, By the power of the Gospel preached, by Ministers not Magistrates, by whom also he hath founded true religion, kept it upon its Legs, when it was founded, and restored it when it was fallen. To these he hath given (that which he hath denied to the greatest Monarchs of the world) the Keys of the Kingdom of heaven, Mat. 16. 19. John. 20. 23. So that what they bind on earth, is said to be bound in heaven, and what they loose, to be loosed also. Hence someone not amiss infers that a Minister rightly discharging his office, hath not only preeminence above all other private persons, but even Kings and Princes; to which Chrysostom gives his suffrage; That the very Angels of God in heaven in this may give place to the Angels of God, which are upon earth, who although they be themselves in heaven, yet have no Keys to open to others. Take away this Palladium i. e. come who will, and take away our place, and nation. Behold the disasters and disorders, and the omnifarious calamitousnesse of those times, wherein Israel was without the knowledge of the true God, without a teaching priest, and without law, 2. Chron. 15. 3. 5. Take away this light, ye have nothing but stumbling. John. 11. 10. Take away Pastors, and ye have men, like sheep wandering; Take away these guides, and ye have all ditches every where filled, with the carcasses of the blind, that are fallen there. Take away this light, and let us see what solid comfort, innumerable gold, uninterrupted prosperity, and friendly society will afford. Take away this Ark, and then show me the glory of Israel. Ignorance and impiety go together in the Gospel texture, Eph. 4. 18, and there is but a letter between Ignorants, and Covenant-breakers, Rom. 1. 31. If ye would find cruelty, search the dark places of the earth, for they are full of it. Ps. 74. 20. Come see and hear the wise man's whoremonger bewailing himself at last, Prov. 5. 13, 14. I have not obeyed the voice of my teachers. Behold the root of bitterness, the fountain of his sin, Nor inclined mine ear to them that instructed me. Hin • illae lacl • ymae, her's the ground of the complaint. Wherefore the Lord promiseth faithful pastors as a great blessing, and singular kindness, I • . 30. 20, 21. The Lord will give you the bread of adversity, and the water of affliction. Behold the • ore? But thy teachers shall not be removed into Corners anymore, thine eyes shall see thy teachers. Behold the salve? Although we suffer hunger, and thirst, and adversity, for trial and purgation, yet if God will be present with us in our teachers, who may strengthen the weak, cheare the sad, refresh the faint, and teach us the ways of the Lord, our hunger will be as good as plenty, our adversity will ou • -shine prosperity, and our thirst as waged by the waters of the Sanctuary. And on the other hand, as hunger and thirst are blessings with the word, so is a famine of the word the greatest curse on this side hell, though in the midst of plenty and prosperity, so is it represented, Am. 8. 11. Is. 29. 9. 10. what is the body to the soul; no more comparable in value, then the clothes are to the body. And so consequently what is the sust • ntation, and nourishment of the body, to that of the soul? Wheat is but chaff to the bread of life; Wine is but water to the droppings of the Sanctuary. Honey is but Wax, nay, very bitterness to the word of God; Ps. 19. 10. And so consequently what is a famine of bread, or of water, to a famine of the word of God, which is the most exce • lent food of the most excellent substance in this world, even our precious souls.

2. This acquaints us with our miserable condition, by nature. It gives us to understand, that we are altogether destitute of the salt of Mortification and Repentance. If we were sound, and could so preserve ourselves, what needed we this salt: what unsavory, filthy, stinking, corrupt carcases are men, till they be seasoned with this heavenly salt! Let us therefore bless God for this Seasoner, and that he hath caused us to be brought forth, and brought within the sound of the glorious Gospel: and pray with all earnestness, that, as God hath out of his mere goodness ordained a Ministry for us, that he would preserve it amongst us; as he hath set, it up, so that he would keep it standing, whilst the world itself shall stand.

3. This acquaints us with the dignity and efficacy of the sacred Ministry; of all that serve and minister to Christ, his Ambassadors are his chiefest servants, and choicest ministers. Their ministry is most excellent, because they minister to God, Heb. 5. 1. and that, not in the things pertaining to this life, but in the things that respect the Kingdom of God, and the everlasting Salvation of men: this ministry is called a thing not small, Numb. 16. 19. • ay, it is called an honor, Heb. 5. 4. nay the Prophet puts a beauty with an admiration upon the very feet of the Gospel-ministers, Isa. 52. 7. How beautiful are the feet of them that bring good tidings of good, that publish salvation! how could the beauty of them be expressed more fully, than by such an elegant particle of admiration? and yet, if the beauty of their feet must have an admiration borrowed to express them, by what shall we express the beauty of their faces? Learn hence, what a glorious treasure the Gospel is, what a glorious Office the Preaching of it is, what glorious and honorable servants the preachers of it; they have been a delight to the very Kings of the earth, who in token of honor and reverence, have called them fathers, 2 Kings 6. 21. nay, they have not only spoken reve •• ntly of them, but also comfortably to them, 2 Chron. 30. 22. and 35. 2. wicked Saul himself could not but reverence holy Samuel, 1 Sam. 15. and graceless Herod could not but respect the gracious Baptist▪ Marl 6. 20. the Apostle Paul was of so much worth to the Galattan▪ that they received him as an Angel of God, even as Chr • st • esus ( 〈◊〉 his Ambassador he was) Gal. 4. 14. Behold Corn • lius the Ce • turion falling down before Peter the Apostle, and worshipping him, Act. 10. 25. Oh stupendous humanity, and humility! a Roman Captain, a Gentleman Soldier stooping to a poor Apostle, and offering him honor, not only more than could be expected, but than durst be accepted: Lo Alexander the grand Tenant of the Universe (whose ranging soul knew no confines, whose stately spirit scorned to own any Monarch) stooping before, and doing reverence unto Iaddus the Jewish High-priest, Josephus, Antiquit. l. 11. c. 8. It is not much that Aqutla and Priscilla should expose their lives to danger for Paul 's sake. Rom. 16. 3, 4. but yet it spoke their great affection to, and estimation of him. Observe the reverend carriage of the noble Obadiah▪ Governor of the Kings household, towards Elijah a poor persecuted Prophet, 1 Kings 18. 7. He fell on this face, and said, Art thou that my Lord Elisah? and not only him did he reverence, but manifested his great affections towards an hundred of the Lord's Prophets, even with the danger of his life, ver. 13. such was the honor sometimes thought due to the men of God. Ministers are gifts, not carnal and temporal, but spiritual: they are part of Christ's purchase, and a singular fruit of his ascension, who went up into heaven, that they might come down upon the earth, Eph. 4. 10. 11. Surely the gift of the Sun and salt, are a mere nothing, if compared with this heavenly Largess. By this Ministry the glory of God is manifested, faith is begotten and nourished, charity kindled and enflamed: by this the Ignorant are instructed, the idle are provoked, the inconstant are fastened to the truth, as it were nails, Eccles 12. 11. the wicked are convinced, the weak are confirmed, the root of wickedness cast up, and the branches cut off. This Gospel-ministry, in the Apostles mind, far ou • -goes the Ministry of the Law, 2 Cor. 3. 7, 8, 9. and John the Baptist (who himself was scarce a Gospel-preacher, had yet, because of his more then ordinary nearness thereunto, his preeminence, not only of the silken Courtiers in our Savior's account, but of all the Prophets his p • edecessors, Matth. 11. 7, 8, 9, 10. And yet the meanest of the faithful Ministers of Christ (in regard of the clearness of the Doctrine taught by him) is greater then he. The great excellency and dignity of the Sacred Ministry will easily appear, if we consider,

1. The Author of it, not man, but God. The commendation of the Scriptures is, that they are 〈 in non-Latin alphabet 〉 , 2 Tim. 3. 16. The commendation of Believers is, that they are 〈 in non-Latin alphabet 〉 , Isa. 54▪ 13. The same authority commends the Ministry of the Word▪ Eph. 4. 11. 〈 in non-Latin alphabet 〉 , Christ gave some Apostles, &c. He put • his Ministers into Commission, Matth. 28. 19, 20. And Jesus came and spake unto them saying, All power is given to me in heaven and in earth; Go ye therefore, and teach all Nations, baptizing them. And S. Paul magnifies his Ministry by this authority, 1 Cor. 1. 1. 2 Cor. 1. 1. and Gal 1. 1. Paul an Apostle, not of men, nor by man, but by Jesus Christ, and God the father, It is not man's appointment, but an Ordinance of God; not a human fiction, but a Divine Institution.

2. The Antiquity of it, which also commends the goodness of a good thing. The Ministry of the Church is no new Invention, but an ancient Ordination: for it had been even from the beginning, which the Churches of God have not wanted in any age, neither before, nor under, nor since the Law; Before the Law were the Patriarchs, who instructed their Families in the Worship of God, and propagated Religion to their Posterity: Under the Law God had his Priests, and Levites, and Prophets, who had their unctions, missions, and Commissions from him: And since the Law 〈 in non-Latin alphabet 〉 , Christ hath given Apostles, Pastors, Evangelists, Teachers.

3. The Ministers of it: the Patriarchs, the Prophets, Christ himself, and his Apostles. Isaiah was of the blood: oyal, and yet a Minister of this ministry: King Solomon commends himself to the Church of God under the name of Koheleth: and amongst other his Titles, seems to glory first, and most in that of The Preacher, Eccles. 1. 1 The words of the Preacher, and then it follows, the son of David, King in Ierusal • m. Noah the Monarch of the whole world was a Preacher of righteousness, 2 Pet. 2. 5. Nay, Christ Jesus himself, God blessed for evermore, came to minister, Mark. 10. 45. and to be the Masterpreacher of the Gospel, Heb. 1. 2. The Apostles and Teachers that have succeeded him, being set up by him (1 Cor. 12. 28.) are also honorable: For what greater honor can there be in Court, then to succeed in that place and employment, in which the King's son himself deigned sometime to be.

4. The Object about which it is conversant: not the body▪ but the soul; not human Laws, secular concernments, but spiritual things relating to the worship, service, and glory of God, and the salvation of souls. Physicians bind up bruised bodies, Lawyers patch up broken Estates, whilst Christ Ministers bind up broken hearts, and salve wounded consciences. If therefore the body he unworthier then the soul, the earth be content to be below the heavens, externals give place to eternalls; parity of reason will prefer this sacred function before, and set it above all others.

5. The Supernatural Effects thereof, such as the Conversion, Sanctification, and Salvation of man; In all which the dignity of the sacred Ministry does admirably appear, and in the dignity of the ministry doth also appear the dignity of the Ministers. Neither let any one say, they are servants, they are but Ministers, and therefore not to be honored; for that derogates not awhit from their honor: If they be servants, they are the servants of the Church of God; If they be Ministers, they are Ministers of Christ, the Lord of heaven, earth, and hell, They are not the servants of Kings, but of the King of Kings, to whom the glorious Angels do gladly Minister; neither are they of the meanest of Christ's servants, put in some low place of service, but they serve him in the distribution of the most precious treasure, even Gospel-grace, 2 Cor. 4. 7. now to be the Treasurer of the Lord, is a greater honor then to be Lord-Treasurer. And if there be honor in the meanest Office performed for God, as he wing wood, and drawing water for the Sanctuary, and keeping the door of the house of God, Psal. 84. 10. surely the highest Offices cannot be dishonorable. All the things that render any service honorable, do concur to make this great employment truly honorable. 1. We serve an honorable Master, the Lord Iehorah, the Monarch of heaven and earth. 2. Our service is in itself excellent and honorable. 3. Our wages and reward is the highest of all others, viz. a Crown of glory; God does not only honor his faithful ministers that honor him, in this life; but he has reserved a more exceeding weight of glory for them against the time to come. Oh what admirable honor will be given of God at the last day to his faithful Ministers! Then shall stand forth before God, and his Angels, and all men, Andrew bringing with him his Achaians, whom by his ministry he gained to Christ; John with his Asians. Thomas with his Indians; Peter with his Jews; Paul with his Gentiles; and all the pious and painful Ministers of Christ, with the children that God hath given them in their respective Ages and Generations, and these shall be their crown of glorying, in the presence of Jesus Christ at his coming, 1 Thes. 2. 19.

What remains therefore, but that we give such honor to our Teachers, as is due to the Ambassadors and Ministers of the most high God, For although they be servants, yet are they his servants, whom to serve is to reign; Look not upon them as slaves, but as such servants, to whom honor, reverence, and obedience is due, even by the command of God 1 Tim. 5. 57. Tit. 2. 15. Heb. 13. 17. 1 Cor. 16. 15, 16. The Apostle Paul desires the Thessalonians, 1 Thes. 5. 12, 13. not only to know, but to acknowledge their Teachers, nay, to love them with a high strain of affection, even to an Hyperbole, to esteem them highly in love, which Translation yet comes short of the expression, 〈 in non-Latin alphabet 〉 . Let us imitate the Galatians, whose very eyes were not so dear in their heads, as the Apostle Paul was in their eyes, Gal 4. 15.

But here a double Caution is needful. 1. Let us take heed lest these Encomiums and commendations of the Ministry lay in us the grounds of pride, lest we be puffed up with the dignity of our Office. And to this purpose 'twill not be amiss to consider, that the operation and efficacy of our Ministry is not from ourselves, but from God, Act. 3. 12, 13. 3 Cor. 3. 5, 6, 7. We are only Ministers, not Lord's of men's faith, but Ministers by whom they believe; Our planting and watering avail nothing unless God give▪ increase. The Preacher beats the ears, but God alone breaks the heart; The Preacher teacheth, but God gives knowledge; the Preacher persuades, but God inclines; John baptizeth with water, but Christ only with the Holy Ghost, and with fire, Matth. 3. 11. 2. Let us take need of dishonoring this honorable calling by unsuiteable lives, lives led in drunkenness, idleness, ignorance, profaneness, heresy, pride, covetousness, uncleanness, sports and pastimes; let us take need of being unsavory salt, of speaking silken words, and things to please men's fancies; and so proving rather honey then salt to the sinners, as they were Ezech. 13. 10, 11. They that are such, teach others the things which themselves contemn; They that reprove others, had themselves need to be irreprovable; For,

Certainly he must needs strike faintly upon the Consciences of sinners, who has his own Conscience polluted with gross sins; and how shall he inveigh against the vices of others, who fears shame for his own? How shall be teach well that lives ill; or season others, who is himself altogether unsavory? How can the covetous Minister press his people to heavenly mindedness; or, with what face can the drunken Doctor commend to another a sober course of life? Or, if he do, 'tis seldom with good success; A wicked man may indeed preach against wickedness, but will hardly preach it down, except he preach in deed; He that attempts to take a mote out of his brothers eyes, must either cast the beam out of his own first, or else he will certainly be entertained with the Proverb, Physician heal thyself. He is a Pharisaical Teacher that says, and does nothing, Mat. 23. 3. such take away all authority from their Preachings, plucking down with their life what they build with their language; For, who will obey, when the Preachers teach disobedience? Of all creatures upon earth degenerate men are the worst; of all men, wicked Christians; and of all Christians, wicked Ministers; They are the shame of the Clergy, the worst of Varlets, not Pastors but impostors, not Doctors but Seducers, not Dispensers but Dispersers, the increment and Instruments of Satan, and the very picture of that wicked one; they are like the Statue of Mercury, that show others the way, which themselves walk not; like bells that call men to hear the word and will of God, but themselves want ears; like sponges, that cleanse other things, but remain unclean themselves; like a musical Instrument, that creates delight to others, but itself is senseless of any; or like the Shipwrights that made an Ark to save Noah and his Family in, but themselves were drowned. No wonder (says a learned Author) if that polity be made a prey, and brought to naught, whose Watchmen are blind, whose Preachers dumb, whose Champions lame, whose Physicians sick, whose Teachers untaught, and whose Guides are ignorant of the way. Hence springs the ruin of the Church, the corruption of manners, a sink of sin, a deluge of Profaneness, the sterving of Charity, the hazarding of Faith, the debasement of Religion, the poison of pestilent Schisms, the contempt of the Ministry▪ and all Ecclesiastical Orders, and Ordinances. Hence it is that the people are so wicked, for how should there choose but be whoredom in Ephraim, and defilement in Israel, when the Priests commit lewdness, Hos. 6. 9, 10. The actions of public persons are influentiall; and this gave occasion to that witty conjecture of Charles the fifth, who guest at the state of a City, or Commonwealth, by three things, by considering their Pastor, their Pedagogue, their Pretor: The Church depends upon the Pastor, the School upon the Master, the Court upon the Pretor, who are the salt of their respective places; Such therefore as is the Preacher, is the Church; as is the Pedagogue, so are the children; as is the Pretor, so are the citizens. Good reason therefore why God requires holiness in those especially, that come thus nigh unto him, Lev. 10. 2, 3.

Neither does it mitigate to say, that these Ministers are learned, but rather aggravate. Learning dwells ill in an evil man: it is like wine in a poisoned cup, or a sword in a mad man's hand. Dexterity of wit, the liberal Arts, the knowledge of the Tongues, and human Learning are indeed excellent gifts from God; but they are all miserably profaned in such a man. A Religious dunce is better then he: And it comes to pass by the just Judgment of God, that the devil works more powerfully in none, then in wicked and Apostate Ministers; insomuch that they are called Devils, John 6. 70, 71. the worst name in the world: Such do not only invite, but even compel, by their example: The examples of Minnisters are cogent, Gal. 2. 14. Christ therefore threatens these unsavory salts with sad Judgment, Luke 14. 34. 35. which judgment that we may the better understand, let us consider it in these following particulars.

1. Vnsavoury salt hath this inconvenience, that its lost nature cannot be repaired. There is no further salt wherewith this unsavory salt can be seasoned. The unhappiness of it is therefore very unhappy. The best things in their corruption become the worst. The best nourishment becomes the worst excrement, the best wine is corrupted into the sharpest vinegar. Degenerate Ministers are hardly cured; for what remains with which they may be restored and seasoned? If the people be unsavory, God hath given Ministers to • eason them. But if themselves be corrupt and unsavory, what cure shall we find for them. These vines if they be fruitful, are the best trees in God's garden, and the worst, if barren. Ezech. 15.

2. Unsavoury salt is unprofitable. It is not fit for the earth, for it will not suffer it to be fruitful, not for the dunghill, for it will not suffer it to • ructify. So unprofitable are unsavory Ministers, who are therefore deposed from their Ministry, and discarded by the Churches censure: other things in their corrupt state are good for something, as degenerate wine generates vinegar, and the excrement of nourishment, nourishes land. But infatuated salt is so unprofitable, as that it is also hurtful; so hurtful as that it makes the very dunghills themselves unprofitable. Such vile, unprofitable hurtful creatures are Apostate Ministers and corrupt; to whom God therefore threateneth, rejection, deposition, and contempt. Hos. 4. 6. Mall 2. 8, 9 Ezr. 2. 62.

3. Vnsavoury salt is trodden underfoot of men, which is the height of ignominy and shame. So Ecebolius the apostate cried out, tread upon me unsavory salt. The just judgment of God causes their Ministry to be contemned, whose lives are contaminated. Thus the sacrifices of the Lord were abhorred, because of the vileness • e of the sacrificers. 1. Sam. 2. 17. Nay, as though the treadings under feet of men were not enough miserable, the proverb hath laid profaned Ministers lawer then the earth, which saith, that Hell is paved with the helmets of princes, and the shavings of priests. Woe be to that Pastor, that is not true, but treacherous, not lively and diligent, but dull and slothful, who is rather the counterfe • t of a Pastor than indeed such, who seeds not his people, but his purse, and his paunch: woe to these idol shepherds, the sword shall be upon their arm, and upon their right eye, their arm shall be clean dried up, and their right eye utterly darkened. Zach. 11. 17. God will weaken their strength, and infatuate their judgments. Such are the punishments of these wicked, unsavou • y, unprofitable Ministers.

2. Another sort of unsavory salt, and gifted Brethren (as they call themselves) though how barren of 〈◊〉 good gift, all may see. These like the Pa •• rioges Chickens, run with the shells upon their heads. T • us the little ducklings fall a swimming as soon as they are well hatched, and the Lions whelps tear their own passage into the world: But such hasty burths are lightly blind. There is an incurable itch of teaching, which possesses many wild heads in these days, who think they know that which indeed they are ignorant of, nay, are ignorant of their ignorance. In all other arts and sciences, men use first to learn and after to teach. But in divinity we have many that teach what they never learned, and become the Masters of fools, before they have been the Scholars of wise men. And hence it is that this waxen divinity of theirs receives any impression, and they themselves are metamorphosed into many shapes. These do not season souls, but poison them, not edifye, but destroy them, not communicate instruction, but convey infection. These are plants without sap, wells without water, stars without light, bubbles broken with a blast, and waves of the sea, soming out their own shame, quorum prophetia non est 〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉 these prophets are fools, these spiritual men are mad. This liberty of prophesying, this root of mani • old heresies is to be rooted out, as that which hath eaten as a Gangrene, and infected many. Oh that some Hercules will oppose himself to this many headed Monster? many complain of this evil, but few put to their hand for the reforming of it: So that it may justly be feared, that whilst the infectors are spared, more will be infected. The true shepherds are an abomination to these Egyptians. Egyptians? Nay they are worse then Egyptians: For the Egyptians tempered their clay with straw to make brick of, But these have neither straw nor stubble, neither wit nor learning, nor any other materials to build with, but daub with untempered mortar. These like Iereboam, one of the worst men in the world, make priests of the meanest of the people. Nay, as Caligula made his horse Consul, so these make their asses preachers, who if they can do nothing else, yet like Balaam's asse, can reprove the madness of the prophets. These are the men that give mouldy bread instead of Ambrosia, vinegar instead of Nectar, and poisons instead of preservatives they mixe tares with their wheat, and dregs with their wine, preach without pains, and are heard without profit. They dream dreams, and then tell them, they cause the people to err by their lies and by their lightness, when God sent them not, nor commanded them, therefore they do not profit the people at all. Ier. 23. 32. Away ye unsavory crew of senseless, sapless, saltlesse dunees, Anabaptists, Collyers, Saltmarshes, Haggards. &c.

This brood of vipers have come forth in a numerous multitude, in this decrepit old age of the world, doting upon opinions, and under the pretext of piety, going about to overthrow, Scriptures, Sacraments, universityes, all order and ordinances, to confound heaven and hell, with more than a Gigantick confidence, and whorish impudence. Let the heavens tremble, and the earth be amazed, and both be ashamed, that this our Britain should bring forth, and bring up such monsters. Are these the returns of so many incomes from above? Are these the fruits of so much patience and love? Do we thus require the Lord, a people foolish and unwise? There hath been a famous Church, and a renowned Ministry in these parts of the world. Nay, and there is still a Church and a Ministry, although it appear to be clouded, or rather cannot appear, because it is clouded. But let us lift up our hearts, and eyes to Christ Jesus, whose Ministry it is, for although it be clouded, yet he will at length cause those clouds to vanish▪ although it lie in the dust for the present, yet he will not let it be choked there. But to the purpose. They that are sensible of the weightiness of the ministerial calling, will not run upon their own heads, nay they will abide thrusting, Mat. 9. 37. Moses undertook the charge of God's people with reluctancy, and Jeremiah after many excuses, and so do they that know they are about a work of continual pains, inevitable danger, and implacable hatred. And therefore we have Moses sent by God, Exod. 3, 10. Aaron s • parated that he should sanctify the most holy things. 1. Chr. 23. 13. The prophets called, the Apostles chosen. John. 6. 70. In a word, all Ministers are sent. Rom. 10. 15. How shall they preach except they be sent? That is, they cannot lawfully preach. For although it be evident that many do preach that are not sent, yet by what right, by what authority, with what good conscience can they preach, except they be sent? No one can undertake and exercise the public employment of the Ministry, except he can say with the Apostle, that he is made a Minister of the Gospel▪ Eph. 3. 7. he must stay for a call, lest that be charged upon us. Ier. 23. 21. I have not sent them, yet they ran. Which is yet further plain from the practice of all in old, and New Testament times, who diligently expected and observed a mission or call to this sacred employment. No man of them took this honor to himself (that is, rightly, and safely) Heb. 5. 4. That of Luther therefore deserves golden letters, Sit still till God call; Nay, although thou wert wiser than Solomon or Daniel, yet if thou be not called, fly the office, as hell itself; and speak not a word. If God need thee▪ he will call thee; if he call thee not, thy knowledge will not burst thee &c. For God doth never prosper the labors of them, whom he never called to labor; For although they may preach things in themselves wholesome; yet they do not heal, things in themselves profitable, yet they do not profit the people. But on the contrary, great hath been the success of those that have gone at God's sending, and preached at God's bidding.

Away with the unfixed Anabaptists then, who determine any self-ordeiner of what condition and calling soever, to the pulpit promiscuously without any proof of a lawful call; and by this means have brought in a kind of barbarous disorder, and babylonish confusion into the Church of Christ: which confusion God abhors, as appears by his reiterated complaints. Ier. 14. 14. and 23. 21, 32. and 27. 15. Christ reproves the Angel of Thyatira for suffering Jezebel, who called herself a proph •• esse, (but was none) to teach and to seduce many, Rev. 2. 20. God hath also punished such usurpers with exemplary judgments, witness, Uzzah. 1 Sam. 6. 6, 7: Uzziah the King. 2 Chro. 26. 16, 17. Korah, Dathan, and Abiram, who, for offering to arrogate to themselves the priesthood, were swallowed up alive, into a grave made without hands. Numb. 16. 10, 32.

4. Inference follows. If there be a Ministry, then there must be Schools of learning, and Universityes. If the end be allowed, the means conducing to that end must not be denied. It is now necessary, that they, that are intended for the sacred Ministry, be instructed and principled in the Schools, those Nurseries for the Church: As an Orchard, though it be excellently pruned, manured, and managed, and set with the choicest and fruitfullest trees in the world, will decay, and at length come to nothing, except there be a Nursery of young plants, which may be placed and succeed, in the room of the barren and dead trees: So the sacred Ministry cannot long endure sale and firm, except there be some formed, educated, instructed in the Schools; and fitted to succeed in the employment; For Ministerial gifts are not nowadays inspired into men immediately and miraculously, but mediately gotten by reading, meditation, study, and diligent pains, as appears 1 Tim. 4. 13, 15. Hence it hath been the care of pious Princes, to found, endow, and maintain Schools and Universities, in which young Students might be seasoned with, and educated in piety and good Learning, who might afterwards be Champions to defend the truth, and put to flight Errors and Heresies. And therefore let it be the care of all who have power in their hands, strongly to defend, and diligently to preserve the Revenues, and Privileges of Schools and Universities, that the glory of our Church may not fade, but be still more and more glorious,: unless you will be worse than the uncircumcised Philistines, who are observed to have spared the College of the Prophets, Isa. 10. 5.

Away then with Familists▪ Anabaptists, Weigelians, &c. who rail against Learning, and Learned men at this rate. They are unsit for the Ministry who are trained in Schools, and taught of men; There is no knowledge of Christ in Universities, They are the Nurseries of wickedness, the Plagues of the Common-wealth. Oh the Egyptian darkness that hath overspread the minds of men! Oh Impudence, like that of Pope Paul the second! who condemned them all for Heretics, not only that were Students, but (whose hatred of Learning was so deadly) tha • he pronounced all them Heretics▪ that either in earnest or in jest should name an University; who therefore commanded the Romans not to suffer their children to converse in Books, or to study for Learning, saying, it were enough, if they could write and read. These men are not more like this Paul the Pope, than he was unlike to Paul the Apostle, who himself was brought up at the feet of learned Gamaliel, and commends Reading, Study, and Meditation to his Son Timothy, as you saw before.

But if there be found the seeds of sin in these Seminaries, let them be purged, and not spoiled; refined, and not consumed; made better, and not unmade. Let corruption be drained; abuses be taken away, and the use of them remain.

5. It appears hence, that that is a sound and savoury Ministry which bites and pie • ceth the consciences of the hearers. The Mass indeed is toothless, and cannot bite, but Salt is of a b • ing and sharp nature. Nothing torments a sinner like the free and • incere Preaching of the Word, Hence it comes to pass, that the sincere and savoury Preachers do purchase to themselves all contempt, reproach and hatred; which gave occasion to Luther (who knew well enough what salt preaching was) to define preaching thus, It is a deriving of the hatred of the whole world upon ones self. Hence it was, that the world hated and persecuted Christ and his Disciples, because they testified of it, that the works, thereof were evil, John 7. 7. and 15. 19. The Gospel, because of its sharpness, has always been the scorn and derision of the stinking world, requiring the Mortification of the flesh, self-denial, and other things unpleasant to corrupt nature. And although these sharp Corrosives, these bitter Pills do heal and purge, yet such is the tenderness and softness of the most, that they had rather rot in their sins, than to be sharply reproved, although that be for salvation. But this is an infallible Argument of a wicked man, and a heart full of putrifying sores, not to be able to abide the salt of sound Reproof, witness Ahab, 1 Kings 18. • 4. Amaziah Amos 7. 10. and Felix, Acts 24. 25. No wonder then if they have filthy hearts, and stinking lives, who studiously put away from them this salt, withdraw themselves from this Ministry.

As for us, Brethren in the ministry, let us not faint, but go on with cheer and courage, thanking God that we are worthy to be hated of the world, for it is a good proof of our sincerity to be so entreated. And if this be to be vile, to season the corrupt world with the savoury Word of God, Oh that we might be yet more vile! let us love study, preach sound doctrine, which although it be sharp, yet its savoury, although it wound the conscience, yet it will heal, although it be bitter in the mouth yet in the Conclusion will prove sweeter than the honey and the honey-comb. Although the Ploughshare of the Gospel touch upon our very souls, yet let it be welcome, if by this means our spiritual weeds and thistles may be rooted out. Christ's Spouse is a Dove, Cant. 5. 2. Now Doves love salt exceedingly. Oh then ye Christians, fly to the Congregations, where this Salt is to be had, as doves to the windows.

CHAP. VII. More Corrolaries issuing from the Doctrine.

THe Third Use is for Consolation. It is clear, that Satan does persecute the sound and sincere Ministers of the Gospel with all might and main, knowing them to be the main enemies of his kingdom, that seek by all means to destroy it, according to what was prophesied of them, Luke 10. 18. them therefore he assails with reproaches, persecution, perdition, fire, sword, banishment, hunger, thirst, and death it self. He encourageth his Agents against them, as the King of Syria did his Captains, 1 Kings 22. 31. Fight neither against great nor small, save only against the King of Israel. For the King being conquered, the soldiers fly: the Shepherd being smitten, the sheep are scattered. Let not us dream of better usage from him and his than Christ and his disciples found from them. The Apostles were counted by the world, as the filth of the world, the off-scouring of all things, 1 Cor. 4. 12. men unworthy of the society of men, worthy to be exterminated the world, and to be trodden underfoot. Paul is counted a babbler Acts 17. 18. a pestilent fellow, nay, if we translate the word properly, the Plague itself, Act. 24. 5. a man unfit to live, Act. 22. 22. Christ himself was everywhere entertained with scoffs, beaten with whips, assaulted with stones, and at last put to an ignominious death. But let us quietly endure all these Afflictions, and patiently undergo all that men or devils can load with, in hope of the glory that is to be revealed. Let wanto •• mock, let malice insult 〈…〉 world whe • it's teeth at us, the devil smite his hands at us, Christ Jesus holdeth the stars in his right hand, and will certainly maintain and preserve them. For he is not only the author, but also the Protector of the Ministry, and he hath promised safety to the persons, and success to the pains of his Ministers. Ier. 15. 20. Luk. 21. 15. This is shadowed out by Christ' • right • and. For the right hand denotes love, Hence Jacob call • his youngest son Benjamin or the son of his right hand. Gen. 35, • 8. Because he was as dear to him as a man's right hand uses to be to him. It also denotes and promises protection and the greatest care. Ps. 17. 7. The Ministers of Christ are his e • bassadors. Now ambassadors are inviolable by the law of all Nations, and injuryes and indignityes done to them use to find a sharp revenge. If David so severely revenged the injury offered to his Ambassadors by the Ammonites, who shaved their beards, and cut their garments by the halfs, with how much sorer vengeance shall Christ repay the greater reproaches and indignityes with which wicked men entreat his Ministers? Who ever curseth Father or Mother shall die the death. Lev. 20. 9. Christ's Ministers are spiritual fathers to regenerate men, as has been already proved, and spiritual Mothers, travailing in birth till Christ be formed in their people. Gal. 4. 19. Nay it is evident by palpable demonstrations, that God hath revenged the quarrel of his violated ambassadors. He hath broken prelatical powers, and heretical Councils proclaiming war against his Ministers. He hath reproved Kings for their sakes, saying, Do my prophets no harm. Ps. 105. 14, 15. He will smite thorough the loins of all that rise up against them, and hate them, that they rise not again. Dent. 33. 11. Witness God's dealing with Pa • hur, who persecuted the prophet Jeremiah. Ier. 20, 3, 4. the Children that mocked the prophet Elisha, 2, Kin. 2. 23, 24. King Saul who had slain many of the Lord's prophets, himself was miserably slain at Mount Gilboa, Korah, Dathan, and Abiram paid dearly for their conspiracy against Moses and Aaron, Numb. 16. Jeroboam 's hand which he stretched out against the man of God, dried up. 1 Kin. 13. 4. Asa imprisoned Hanani the Lord's seer, and he dies of the gowte, notwithstanding all his Physicians. 2. Chro. 16. 10, 12. Ioa • h commanded his servants to stone Zechariah the son of Ieho • ada the priest, and for the blood of the same Zechariah. did his servants kill him upon his bed. 2. Chro. 24. Elymas withstood Paul, and he is struck blind upon it. Act 13. We know the sad desolation of Jerusalem that had killed the prophets, and stoned God' s Ministers; and what befell the whole b • dy of the Jewish people who killed the Lord of life, and evil entreated his Apostles, anybody can tell. It is done unto them according to the sentence which themselves past upon such offenders. Mat. 21. 41. Now if God spared not Jerusalem because of the injury done to his Ministers (2. Chron. 36. 15, 16. 17.) How shall he spare the haters and despisers both of his Ministers and Ministry? Shall not the like causes produce the like effect? Is not God always like himself? And if the man that refused to hearken unto the priest standing to minister before the Lord, was sentenced to die by God's law; (Deut. 17. 12.) what more heavy doom shall they undergo, that scorn, contemn, reproach the Ministers of Christ? When God would express a people given up to all wickedness, he says of them that they are like to them that strive with the priest. Hos. 4. 4. you may read the greatness of the sin, and the proportionableness of the judgment. Ier. 20. 11. 1 Thes, 2. 16. whosoever shall neglect or despise the sacred ministry, or the faithful Ministers thereof, let him know that he despises Christ himself, who gives both the gift of the Ministry, and gifts to the Ministers, The contempt that is cast upon Christ's Ambassadors lights upon Christ himself. Luk 10. 16. Is. 7. 13. Let no plots, devices, injuryes, conspiracyes, then weaken our courages, or dant our hearts: For Christ Jesus shall be with us, not a few days, but to the end of the world by his power and spirit. Mat. 28. 29. He whose name is Immanuel, will not, cannot be far from us. The world shall sooner cease to be, than Christ cease to be with us. He will protect us in dangers, comfort us in temptations, help us in undertakings, direct us in doubts, and upon all occasions stand by us. Let us therefore be of good courage, discharg our calling, going on it cheerfully. What though we may tremble at the sense of our own infirmities; yet we may be bold and adventurous in the strength of Christ. He will not desert us in the work that is his own, but will either give freedom from suffering, or patience, courage, and constancy wherewithal to suffer. Through the wonderful providence of God, all things shall work together for good unto us. He can make to his messengers medicines out of this poison, cause roses to spring up to them from amidst these prickles, and make figs to be the fruit of these thistles Let heretical men g •• sh their teeth sharpen their swords, spit their venom at us; their end shall be to be destroyed. Let them associate themselves, they shall be broken in pieces; Let them gird themselves they shall be broken in pieces. Let them take Counsel, it shall be in vain. Let them speak the word, it shall not stand, because God is with us: Is. 8. 9, 10. Let our adversaries write whole volumes of satyres against us, and fill every page and line with some new scandal or reproachful title; we will bind them as Crowns upon our heads. They do the best to me. (quoth Luther ) who speak the worst of me: Luther feeds upon opprobries, The Ministers of Christ are in this, like Philip King of Macedon, who used to thank the Athenian Orators for railing him into the better; for he was resolved that his upright conversation should confute, and give the lie to all their soul-mouthed declamations. They think with Seneca that no name is better, than an ill name well got.

In a word let us comfort ourselves against the ingratitude of the shameless world, by the serious review of God's gracious promises. Do wretched and godless men deprive and defraud us of temporal rewards? It is God who hath promised eternal ones. For the best wages of Christ's, Ministers are reserved in heaven for them, where they shall inherit an eminency (if not a singularity) of eternal glory and brightness. Dan. 12. 3. Mat. 5. 12. Mat. 24. 45, 46, 47. I Cor. 3. 8, 9. 1. P • t. 5. 4. This Crown the Apostle Paul still had in his eye▪ 1. Tim. 4▪ 8. Rom. 8. 18. Suffering for a time, triumphing to eternity: The work shall have an end, but so shall not the wages. The people shall-receive each man a reward for his good works, but the pasto • shall receive a reward for the good works of them all; For his own he shall receive a Crown, for each of theirs a coronet, as Chrysostom acutely notes.

Nay even in this life they shall be sure of some reward, as

1. Encrease of their gifts. This augmentation is sure; they have God' s own express order for it, Mat. 13. 12. To him that hath shall more be given.

2. The feast of a good conscience, which in the saddest and ebbest condition of life accompanies a sincere fai • hful Minister of Christ, who eyes only the glory of God, and the Salvation of his hearers. Act. 23. 1. and Chap. 24. 16. 2. Cor. 1. 12. and Chap. 6. 10. when he shall be as a man sorrowing yet here in he shall rejoice; In a time of famine he shall have this table spread for him.

3. The concurrence of divine assistance. Whom God calls to this employment, them he will also protect and assist, and give in fresh supplies of new strength for the discharge of the same. Is. 42. 6. I have called thee, I will hold thee by the hand, and keep thee. Thus will God show himself a father, and a Protector to them. Nay, he will not only save them, but clothe them with Salvation. Ps 132. 16.

A fourth corollary may be this. Let us then study to preserve mutual peace and concord amongst ourselves. God hath joined salt and peace together, Mark 9. 50. Have salt in your selves, and have peace one with another. Now what things God hath joined let no one par • asunder. Because salt by its acrimony biteth, therefore our Savior presently advises so wisely to temper it, that peace may be preserved inviolable. The love of our brother must correct the salt of correction, and the salt of justice must season the love of our brother. And so shall we be insuperable, by being inseparable, and shall gain many to Christ: As lighted torches, if they be separated cause a smoke, but if they be united do increase the flame. All wisdom is folly and madness except it be seasoned with peace and charity. As sacrifices must be without honey, so neither doth any service or sacrifice please God that issues from an heart stuffed with anger, envy, animosity, and bitterness. Let us not forget that there are many Canaanites and Perizzites in the land that are offended at our differences, and from them seek occasion to oppress and devour us. Let us by mutual and universal concord therefore grow into one body, into one soul, thinking with ourselves what an incongruous thing it is, that the messengers of peace should fall into mutual jars; and how unseasonable it is at this time, when (the adversary is laying snares for us) our strength had more need be united by peace, than broken and enfeebled by divisions. There is a fitter object of our anger than one another's throats. And he seems to be mad but too much, who promises himself a standing, in the downfall of the Church. It is an excellent▪ commendation which is given to Myconius by a worthy Author. He lived with his colleagues two and twenty years together in an uninterrupted peace and concord. We have run, (says Myconius himself) We have wrestled, we have wrought, we have • ought, we have conquered most unanimously and undividedly. Oh that some such blessed fire of love, and peace were kindled in our frozen breasts. That the Character sometimes proper to the primitive Church might be common to us all, See how they love one another and are ready to die one for another. In those days says the Historian, Act. 4. 32. Believers, nay the whole multitude of believers were of one heart and of one soul, there was a moral oneness though not a physical one, for they did so agree in minds and manners, as if they had indeed had but one heart and the same soul amongst them all. Oh happy age of the Church comparatively to ours wherein men and minds are of all equal number! Oh memorable wish of that famous preacher Dr. Stoughton! So that brotherly unity may be preserved, quoth he, Let me below even in the dust, rather than exalted in a triumphant Chariot by a Cadmean conquest. Let others affect the great title of Ptolomaeus. I am more pleased with the pleasant name of Irenaeus. This peaceable frame concerns all, but more especially the Ministers of Christ, who are sent to preach to, and to pray, for, not to prey upon others, to build up the Church of Christ, not to demolish it, to work and not to wrangle. The harmony and joint consent of the builders promotes the building, Neh. 4. 76. Solomon's, temple was built without noise, 1 King, 6, 7. which by a profitable type doth shadow out the peaceableness of the builders and quietness of Christ's Church, in which the noise of contentions & schisms ought not to be heard. The builders of the Church of Christ should not be divided as Nehemiah 's servants were, half to the work and half to the war, neither must these spiritual builders have swords girded upon their sides when they build as his builders had, Neh. 4. 18. If we will revenge ourselves upon the bitterness and malice of base spirits, the best way of revenging is by forgetting, and the only way to vex them is to be more zealous and servant in the study, practice and pursuit of opposed Godliness: If we will contend with their murmurings and malice, let it be by faith and patience and meekness of spirit, as knowing it better to neglect them than to stand to confute them, to pass them by in silence than to take notice of them.

Neither do we want motives to this peaceableness. (1) Our God is the God of peace, Rom. 15. 33. 2 Cor. 13. 11. (2) Christ Ie • us is the Prince of Peace, Isa. 9. 6. (3.) The sons of God are the sons of Peace, Luke 10. 6. (4.) The Gospel which we preach is the Gospel of peace, Eph: 6. 15. In a word, we are called unto peace, 1 Cor. 7. 15. Therefore follow peace, pursue it with the greatest vehemency, nay, although it fly from you, and men will not suffer themselves to be reconciled, yet pursue it with indefatigable pains, Psal. 34. 15. H • b. 12. 14. love Truth & Peace. Zach. 8. 19. for otherwise, Truth is better with Discord, than a sinful Concord: But if it be possible as much as in us lies, let us follow peace with all men, Rom. 12. 18. For we are one body, we are governed by one Spirit, we have one hope, one Lord, one Faith, one Baptism, Eph. 4. 2, 3, 4, 5, 6. Moreover, this is just, honest, good, pleasant, as Sibelius out of Ps. 1 33. 1. Tom. 1. pag. 576. proves by many strong and savory Arguments.

CHAP. VIII. Asserts and vindicates the Maintenance of Ministers.

Fifth use is for the reprehension and correction of Anabaptists, Levellers, &c. who deny those stipends to the Ministers of Christ, which are due by a right both divine and human, by the Law both of heaven and earth, for, grant a Ministry, and you must needs grant stipends, by which it may be maintained. This is almost as clear as a Demonstration can make it. For, Who goeth to war at his own charges? even the Law of Nature dictates this, that the workman is worthy of his wages. Hence Moses gave unto the Levites by divine appointment the Ten •• , the first-Fruits, the best of the Sacrifices, the yearly pension of a • hekel, the money for the redemption of the first-born, the money for vows, as appears Exod. 34. 26. Lev. 27. 3 • &c. Numb. 18. In that universal famine in Egypt, when Joseph the Kings Steward bought all the Land for Pharaoh, he bought not the Priests land, but allowed them Corn out of the Kings Granaries, Gen. 47. 22. Even Pharaoh himself, although an Idolater, had yet a singular care of the worship of his God's, and maintined their Priests at his own proper cost and charges; And, if Pharaoh was so careful for his Priests as to mantain them for the ruin and destruction of himself and his people, that he might not be thought to be wicked and ungrateful to his • eigned Deities: What an ingratitude, what a sacrilege is it, that the true Ministers of the true God should be neglected by Princes and Powers that call themselves Christians, whose pains they know to be of God's approbation, and for their salva • ion. Hezekiah that Father of the Priests, did not only give a good part of his own substance to them, but commanded the people to maintain the Priests and Levites; that being freed from secular cares, they might wholly give themselves to the Law of the Lord, and lay out themselves in their sacred function, in the service of the Temple, 2 Chron 31, 4, 12. &c.

It was not the least (was it not the greatest) of Alexander 's Commendations, that he loved and honored Learning and larned men; which made his times be so fruitful of great wits, and witty Inventions. He so well know how to esteem Learning, and to treat the learned, that it afterwards, became a Proverb, If thou hadst lived in Alexander's times▪ he would have given thee a Cyprus or a Phoenicia for every Verse. For as a good refined disposition of the air begets plenty of fruits, so the benign and ingenious disposition and constitution of Kings and Powers produces a great increase of Arts and Ingenuities. But on the contrary, the envy, ignorance and baseness of Princes blasts the fruit, and makes the birth of the brain abortive. Therefore, we have Nehemiah contending even with the Rulers, because they had denied the Levites their tithes and salaries, Neh 13. 10, 11, 12. and he accounts this contention a subject fit for divine Remembrance; ver. 14.

1. Then let all Christian Magistrates take care that the Ministers of the Church (who are ignorant of manual employments) be not driven to wrestle with want and hunger, and by this means be turned aside from the diligent execution of their weighty calling, to the care of providing inecessities for nature, All know that the Ministry is a very weighty Calling, great enough for the shoulders of Angels, and such as may justly take up and challenge the whole man neither can the Preachers of the Gospel (nor ought they) to ex •• cise any manual Art, whereby to provide sufficient supplies or maintenance for themselves and theirs, who must either therefore live upon their people, or die amongst them for want of a livelihood.

2. Let them take heed they do not diminish, or suffer to be diminished, or withheld the gifts given to God by pious Ancestors. For God is the revenger of all such, who will send upon the unthankful world a famine of his Word, for the famishing of his Messengers, but rather let them imitate Constantine the Great, who took care that the Clergy should receive liberal and honorable stipends, and confirmed it by a Law, Euseb, de vita Constant, lib. 2. cap. 21. 36, 39. Sozomen, Hist, Eccl. l. 2. cap. 8. l. 2. cap. 4.

3. Let them take heed lest the Levellers do also level the weal public, and convert it into private-wealth; for after the contempt of Moses, follows the insurrection of the people, Numb. 26. Nay for this, amongst other causes, do these men decry Ministers, because they are the pillars of the Magistracy.

But that I may handle these things the more exactly, I will discuss this position.

There are certain and fixed stipends due to the Ministers of God's Word, by a divine right, from their people, that they may be freed from the secular cares and worldly incumbrances, and give up their whole selves to the work of the Ministry.

All the Churches of God are Patrons of this Truth, the Opponents and Adversaries are the Anabaptistical party, and other sectaries.

But that the thing may be the rather clear and evident, I will 1. Confirm the position by the Testimony of the sacred Scripture. 2. I vince the same by Arguments. 3. Briefly answer the wranglings, and break the Forces of the Truths Adversaries.

1. The Truth is confirmed by the mouth of Truth itself, even Christ Jesus, whose words are express for it, Mat. 10. 10 〈◊〉 10. 11. The Labourer (speaking unto them that were to labor in the word) is worthy of his hire. Christ's Ministers shall not want maintenance, for the promise leans upon the justice of God, which will not deceive them. A true paraphrase of the word is this, that the people ought by right to maintain those that preach the Gospel to them. They ought by right to do it, 〈…〉 which springs from poverty as its object, without obliging the person upon whom it is bestowed to any work or duty: (save only that by the law of nature, the Alms-receiver is bound to be thankful to, and pray for the Alms-giver.) But what is given to the Ministers of Christ, is not properly given upon the account of their poverty, or is there be some respect had to their poverty, yet not purely and only upon that account, but for their works-sake; No one will say that he has received an Alms, when he has received it with an obligation to a piece of service, especially to a service that deserves much more, to which Austin gives his suffrage: saying, It is his Power, not his poverty, when a Minister of the Gospel receives from his people: for, if we judge watchmen that watch by night for us and our estates worthy of wages; what do the watchmen of our souls then deserve? from what has been said, I thus argue;

Whatsoever things 〈◊〉 due, may be honestly demanded, and ought to be honestly paid, But maintenance and wages are due to the Ministers of the Gospel. Therefore they are lawfully demanded by the Ministers, and ought by right to be paid by the people.

2. That which is due to laborers by the Law of nature, is to be paid. But a ju •• recompense is due to laborers by the Law of nature, therefore it is to be paid.

〈◊〉 ▪ But Ministers of the Gospel are not laborers, but 〈◊〉 and slow-bellies.

Answ. So say idle and ignorant Anabaptists But I will con • idently aver, that the labor of the mind far exceeds the work of the hands. For, although the Ministers of the word do not work with their hand; yet if they diligently and faithfully discharge their office, give diligence in reading, watching over, praying for, preaching to, admonishing, reproving and comforting of their people, &c. it will be but an idle and unreasonable part to accuse any of them of idleness, Either let their adversaries confess them to be Laborers, or at once, accuse all Soldiers, Shepherds, Husbandmen of idleness; for such are they, as was before made to appear.

2. A second proof is easily fetch from Gal. 6. 6. Let him that is taught in the word communicate unto him that 〈◊〉 〈 in non-Latin alphabet 〉 in all good things. That is, (1.) freely and liberally, not covetously and repiningly. (2.) Not in some only, but in all temporal good things. For as the Teachers communicates to the Learners their spiritual good things, the knowledge of Christ, and all heavenly Treasure; so it is fit that the Learners communicate unto their Teachers temporal good things, all things ordained for the relief of the necessities of an animal life, which things carry no proportion in them to spiritual good things, although the blind world put a great price upon them, and stick not to prefer them before spiritual things. It is a sad complaint that Musculus takes up. Now that there are no Tithes, no Revenues, no stipends constituted by our Ancestors, the people contribute to their Teachers so freely, that, whilst themselves either by covetousness contract all things unto, or by luxury consume all things upon themselves, the Minister of Christ has source dry bread, with which to satisfy the hunger of himself or his.

But here men begin to flinch. one pretends that he has a Family to maintain, another that he has nothing to spare: Others declaim against the Ministers: They are cove • ous, greedy, insatiable men; if they were right Gospel-Ministers, they should have nothing of their own, but should nakedly follow a naked Christ.

To all which the Apostle given a sharp answer, Gal. 6. 7. Be not deceived, God is not m • cked, &c. Many men be deceived (but in this you have to deal with God) who cannot be, will not be, is not deceived.

3. The Apostle judgeth them worthy of double honor, who rule well, especially they who labor in the Word and Doctrine, 1. Tim. 5. 17. He would have a liberal, honest and honorable allowance given to the Ministers of Christ▪ not only for nourishment but ornament, not only for necessity but for honor also. For the manner of the Scripture is by Double to mean manifold. Elisha in 2 King▪ 29. ask a double portion of the spirit of Elijah; • hat is, a very great and • ealous spi •• t. So Rev 18. 6. double unto her double according unto her works; That is, Let Babylon be punished af • er a fuller measure. Thus give unto them double honor, that is, honor them fully and freely? maintain them cheerfully, pay them stipends readily, and as it is meet, speak reverently and honourably of them; Hence it appears that the maintenance of Ministers ought to be sufficient, honorable, certain.

1. It ought to be sufficient to relieve their necessityes. This is a sacrifice well pleasing to God, an odour of a sweet smell, Phil. 4. 18. I have received all things, and abound, I am full. That is, ye have not only supplied my necessi • yes, but have also made me to abound, not unto lust and luxury, but for necessity and use. Therefore the Holy Ghost expresses a stipend or a livelihood, by salt, because it is as nec • ssary as salt. To have maintenance from the Kings Palace, in the Chaldee is expressed, by being salted with the salt of the palace, Ezra 4. 14. Even Christ himself received subsistence of the woman that followed him, Luke 8. 8. and had a common bag and moderate expense • , John 4. 8. Ier. 13. 6.

2. It ought to be an honorable stipend. Public work ought to be fruitful and gainful to the workmen. Great rewards are great encouragements to a diligence as great as either. Nay, it is just and fit that every man should not only live upon, but profit by his pains. Hence God commands that the best should be given for • ythes, Numb. 18. 29, 30. this ought to be the rather,

1. That by hospitality, and bounty, and good woe • ks they may adorn their Office, 1 Tim. 3. 2. Tit. 1. 8. for if you take away a liberal stipend, liberality must needs fall; take away the 〈◊〉 , you extinguish the fire, Prov. 26. 20. where no wood is there the fire goeth out. Stipends decaying, charity must needs grow cold; What advantage can be gotten by money that is already • lipt, or what shavings can be expected of an Egg?

2. That they may live like the Ambassador • of the great King▪ not like Nea • -herds and Swine • herds, that they may be more ready to give than to receive; For it is more blessed, and consequently more honorable to give than to receive; Act. • 0. 35. And yet alas) in many places the Ministers of Christ have not the wages of a Gentleman's Hors-rider▪

3. That they may furnish themselves with books, Philosophical, Historical, Theological, Polemicall, Practical, Criticall, &c. We must give diligence to reading, but how shall we read without books? Some have therefore determined 500 l. some 600 l. requisite for the purchase of a Library. Lessius speaks well and to the purpose. They (meaning Ministers) had need of a great deal of Learning, the procuring of which requires great charges; and as for other ways of advantages, as Merchandize▪ and m • chanicall▪ Arts they are ignorant of them, neither doth it become them to deal therein.

4. That they may cheerfully go through with the Lord's work, being freed from worldly cares and encumbrances. Not that they may be idle and luxurious, but that they may cheerfully, faithfully, and solely give up themselves to the Law of God, 2 Tim. 2. 4.

5. If the Levitical Priests had an honorable stipend, then such ought the Ministers of the Go • pel to have (for they are obnoxious to greater labors, and expenses than the Tribe of Levi was). But the Antecedent is true, as shall be made to appear hereafter. Therefore ought Christian Magistrate • s to take care that there be a liberal and honorable allowance for the Ministers of Christ.

3. It ought to be a settled maintenance, a certain stipend; not the benevolence of the people, not a spontaneous arbitrary gift, not an alms; for honor and alms do not well agree to the same person. But let it be fixed, certain, established, ratified and settled by the Laws of the Land; lest the Laban's of this world change good Jacob's wages ten times or oftener. Our Brethren of London, commonly called (dissenting), did therefore take care that their stipends should be settled to them to the value of 100 200, 300. per annum. Experience witnesses that the men of the world are hardly drawn or driven to pay the stipends and salaryes due to God's laborers; nay even those allowances, which by the bounty of pious Princes and Ancestors have been given to the Ministers of Christ, are hardly writing out of the hand of the • e Harpyes, notwithstanding the favor and assistance of the law. How much more deceitfully and unjustly should we be dealt with, if the Law did not befriend us then. This stipend, w • confess, is not the ultimate end which a Minister ought to propound to himself, yet it is a reward allowed by God to labor • s, not to drones: and although these temporal things are not our chiefest good, yet they are concomitants thereof, they are encouragements and ornaments of Virtue▪ adding something to its • plendor and glory, Eccl 7. 11. Wisdom is good with an Inheritance. And hence it is that God promiseth these things as a reward of Piety, Deut. 28. • , 2, 3, &c.

Deservedly then are the Anabaptists condemned, who deny settled stipends to the Ministers of the Gospel. This is a delusion and suggestion of the Devils, to defraud faithful Ministers of their livelihood, to the intent that the Church may be made destitute of such, & himself might delude, dec • ive, devour without control. And such is the ingratitude, inhumanity and sordid covetousness of the world, that it is not very thought • ull how to maintain the Ministers of the Gospel and the Devil uses this stratagem to rob the Church of the Doctrine of the Gospel, by want and the fear of poverty to afright the most from undertaking such a task, as you may see, Neh. 13. 10,

11. The tithes are injuriously detained, and the house of God is presently forsaken. This wretched cove • ousness of the ingrat • full world doth put a stop to many forward spirits: for we are men, and so are affected, encouraged or discouraged by the consideration of temporal things, as appears by the examples of zealous Elijah, and good Jeremiah, 1 King. 19. 4. Ier. 20. 9. Men know what a heavy affliction poverty is, Prov. 30. 8. Lam. 4. 9. We must therefore a little consider human weakness, and encourage great and gracious ingenuities with generous rewards;

Do not the more noble and generous wits decline the • unction of the Ministry, seeing Ministers and their Windows and children (to the great shame of Christian Religion) frequently exposed to poverty and want? Hath not the poverty of Clergy-men begotten ignorance, and ignorance brought forth contempt? Do not poor means make poor Ministers? This Julian the Apostate knew well enough, therefore he enterpri • 'd the extirpation of Christian Religion, not by violence, but by spoiling the Clergy of all their Privileges, stipends, 〈◊〉 , and allowances, which they had from the public: imitating the Stratagem or Soldiers, who, when they cannot prevail against a City or Garrison by down-right opposition, and violent storming, weary it out with long and strait • iege▪ and weaken it by extreme hunger, even unto Resignation: Take away all allowances and maintenance, and you cut the very throat of Religion; For, who will learn Arts and Languages at his own cost? Who will teach them for naught? Who will betake himself to a naked and beggarly Ministry.

4. We argue from 1 Cor. 9. 6. to the 15. Lo a Text big with irrefragable invincible Arguments; For the Apostle foresaw, that the wicked world would be very sordid and niggardly in maintaining the Ministers of the Gospel▪ although pro • u • e and prodigal in vain and idle expenses. It is a just judgment of God, that they who will not give a bit of bread to the Ministers of Christ▪ the Messengers of Salvation, should be given up to throw away whole Kingdoms, and Provinces upon the Ministers of Sat • an, and the Messengers of death; as Luther speaks truly and roundly.

The Apostle proves, that he had right, and power to receive maint • nance of the Church; to lead about a wife, who should also be maintained at a public Charge, that posterity might know this to be lawful, ver. 4, 5, 6. and, to show what a clear right of his own he denied for the Corinthians sake, that by this means he might win them to Christ, and promote their Salvation; He confirms this,

1. By an Argument drawn from three Similitudes, to wit, From the right of Soldiers, of Husbandmen, and of Shepherds. Who goeth a warfare at his own charges? &c, that is, as it is right and fit that Soldiers should live upon their pay, the Planter of a vineyard feed upon the fruit of his vines, and a Shepherd upon the milk of his flock; so is it fit, that the Ministers of the Gospel should live of the Gospel, of their own vine, that is, the Church; of the milk of their own flock, that is, of the goods of their own people. Let those Soldiers that decry Tythes, and the settled stipends of Ministers, consider their own case, and answer the great Apostles Argument, if they can, Who will go to war at his own charges? The Interrogation is a vehement Negation, No one will soldier it upon such terms. For indeed, it is an unjust, and unreasonable thing, that a Soldier should stand in jeopardy daily, fight for the common safety against the common enemy▪ and offer his very life as a sacrifice for the lives of the commonalty▪ and not be maintained at a common charge. He receiveth therefore wages from his General by a natural and civil right. And is it reasonable, or just, that the Ministers of God's word should undergo the care of the Churches, the great burden of the Ministry, and yet live of their own? For their pains, and labors, and sufferings, and dangers exceed those of the Soldiery. These fight against flesh and blood, but they against the world, the flesh, and the devil, 2 Cor. 10. 4. 1 Tim. 1. 18. 2 Tim. 2, 3. This then is the Apostles Argument, Soldiers do not war at their own charges, The Ministers of the Gospel are Soldiers, Therefore ought not they to war at their own charges.

2. The Apostle having put to flight the soldiers that declaim and rail against the settled and honorable maintenance of the Ministers of the Gospel, he comes to stop the murmuring mouths of Husbandmen, sowers, plowers, threshers, shepherds and men of that mold. Against these he argues thus: They that plant and dress a Vine, it is fit that they should taste of the grapes thereof, (as it is said) that Noah planted a Vineyard and drank of the wine of it; and Prov. 27. 18. Whose keepeth the fig tree shall eat of the fruit thereof. ) But the Ministers of Christ plant, and dress Christ's Vineyard, therefore it is fit that they should live of the fruit thereof. So also it may be argued from Shepherds, feeding upon the milk of their flocks. As much as if the Apostle had said, look but unto human equity and common customs of men, in things of far lesser and lighter moment, and conclude how just it is that the Ministers of the Gospel should live of the Gospel.

3. The Apostle sets upon these sacrilegious persons with stronger Arguments, Arguments fetched from Divine Authority. For, although the cause which he pleads be a most just cause, yet he knew how subtle and crafty worldly wit is to reply, especially in a money-matter; therefore, by a Prolepsis, he meets an Objection, ver. 8. where he proves, that he doth not only confirm his Position by human Arguments and Examples, but by the Law of God also; Say I these as a man? Do I fortify my cause with human reason and examples only? Or, saith not the • awe the same also? Yes; Deut. 25. 4. Thou shalt not muzzle the mouth of the ox, when he treadeth out the corn. He uses an Argument from the less to the greater. If it were not lawful to deny maintenance to an unreasonable creature, much less to a man; if not to an Ox treading, then not to a Minister • oyling. For God's chief care in this Law was not for oxen; he looked at a further end, even at us, who are typical oxen, toiling in the Lord's field, treading in his barns: Therefore convenient maintenance must not be denied us, lest we faint in the work.

4. He argues from the less to the greater again; From the example of Plowmen, and Threshers, ver. 10. If the Plower ploweth, and the Thresher thresheth in hope, to wit, of his wages, and that he shall partake of his crop, and of his threshing, then a Minister of the Gospel may expect a Salary, fruit of his labors, of which he and his may live comfortably. But the Antecedent is true (says the Apostle) therefore the Consequent is true also.

5. The Apostle argues verse. 11. from natural right, and commutative Justice, which commands to give like for like, much more then, small things for great. Now, who doubts, but that spiritual things do much excel carnal, heavenly things excel earthly. eternal things excel fading, flitting, perishing, transitory vani • ies? For, by how much the soul excels the body, by so much does the Word, the food of this soul, outgoe corporal maintenance, Oh ungrateful wret • h then, whoever grudges to administer to him carnal things, who preaches unto him the eternal Gospel, and is an instrument to convey unto him the fruits of the same Gospel preached, to wit, Faith, Regeneration. and Life Eternal! Now these things (saith the Apostle) we have sowed, therefore it is meet we should reap, For,

Whosoever do sow unto us spiritual good things, to them we ought cheerfully to administer of our temporals, Rom. 15 27.

But the Ministers of the Gospel sow spiritual things;

Therefore ought we cheerfully to administer unto them of our temporals.

6. The Apostle argues from Example, ver. 12. If the true Apostles receive maintenance of you, why should not I and Barnabas, who have preached the Gospel to you as well as they. 2. If the false Apostles and Seducers, who devour you, receive things necessary, then, why may not we who propagate the Gospel of Christ? If stipends be given to the bad, why not much rather to the good?

7. He argues verse. 13. from the Testimony of the Law, from the Example of the Levites under the Old Testament; and from the Ordination of God under the New. These things are not Antichristian devices (as the do • ing Anabaptists dream) but Divine Decrees and Ordinations, as will appear, if we frame an Argument thus.

If the Ministers of God under the Old Testament were maintained of the public, then are they so to be maintained under the New; But Ministers under the Old Testament were maintained of the public. Therefore ought the Ministers under the New to be so maintained.

The▪ Antecedent appears, Numb. 18. 8. to 13. Deut. 12. 6. 14. 22. 18. 1. Lev. 2. 3, 10. 5. 13. 7. 7, 8, 9, 10, 14, 32. 10. 13. 27. 30, 31. Numb. 3. 48. 5. 9, 10. 35. 2. Exod. 29. 26. 22. 29. Josh. 13. 14. 21. 2. 2 Chron. 31. 4. Neh. 10. 32, to the end. 12. 44. 13. 5. &c. Ezek. 44. 30. 45. 4. Heb. 7. 5, 9. By all which places it evidently appears, that God did appoint▪ not a loose, and uncertain, and arbitrary, but a settled, standing, full, and honorable maintenance for his Ministers out of Tythes, Scrifices, Oblations, First-fruits, oil, wine, honey, fleeces of sheep, and such like. G • d also commanded to give unto the Levites 48 Cities, with their Suburbs, for them and their cattle. Therefore God is called their Inheritance, because he gave them his part, to wit, the Tithes, First-fruits, &c. Numb. 18. 24. In a word, a special care was to be had of them; For, God commanded that they should not forsake a Levite all his days, Deut. 12. 19. and 14. 27. They must not be forsaken, as to maintenance, protection, or encouragement; because they were the Lord's servants, and Ambassadors. All these things were assigned and established by God to the Priests and Levites. Woe then to those wretched • ellowes, who envy the least conveniencies, or accommodations to faithful Ministers, that would not give them a farthing (did not the Law constrain them) but rather defraud them of what is given them.

The Consequent appears by the Apostles own words. Even so hath the Lord ordained, that they that preach the Gospel should live of the Gospel. This then is his Argument,

That which Christ hath ordained is to be observed:

But Christ hath ordained that the Churches should give a full and honorable maintenance to their Ministers:

Therefore ought the Churches, &c.

Lest any should object, that these are Mosaical rites, and nothing to the purpose, the Apostle brings Christ's own Authori • y for this▪ That they that preach the Gospel should live of the Gospel, Luke 10. 7. The laborer is worthy of his hire. In which words our Savior doth both authorize his Ministers to take, and oblige the Church to give Salaries. This thing is an universal right, belonging not to the Apostles only, but to all the Ministers of the Gospel, in all places, at all times. They who preach the Gospel should live of the Gospel: They that wait at the Altar▪ are partakers with the Altar. The Proposition is indefinite, and that is as large as an universal one, should live, but how?

1. As men, not wanting anything that is for necessity or honest delight. 2. As Believers, having a care of their Wives, children, and Families; for, h • that provideth not for his own, hath denied the faith, and is worse than an infidel, 1. Tim. 5. 8. • . Cor. 12. 14. And 3. Let them live as the Ambassadors of Christ, that they may by works of piety and charity adorn their calling.

Objection, Then they must have the First-fruits, Oblations, &c.

Answ. 1. That does not follow. For, although those Ceremonies be taken away by Christ, yet a way of maintaining the Worship of God in general is not taken away; the way of maintaining it being one and the same generically, though not specifically, and both in quantity, proportion, sufficiency, and certainty: Otherwise the Apostles Argument could not hold water, who says with an Emphasis 〈 in non-Latin alphabet 〉 , even so, since the Ministers, of the Gospel do succeed the Levtical Priests and Ministers, let them be maintained by some such like way; let them that preach the Gospel, live of the Gospel, even so, that is, so liberally, so plentifully, so certainly as the Levitical Clergy lived under the Law. For so hath God, not man, nay▪ God-man ordained, Even so hath the Lord ordained. The due maintenance then of the Ministry is not man's device, but God's Decree; not a h • mane order, but a Divine Ordination, which whosoever denies, resisteth the Ordinance of God, and procureth condemnation to himself.

2. Those Laws concerning First-fruits, Tithes and Offerings may be considered, either as to their substance, or as to their circumstances; as to their Substance, they belong also unto us; for the end of those Laws was, that the people by those Offerings should testify their thankfulness to God, to the advantage of the Church, the Ministry▪ the poor; to which things even the Law of nature doth bind. And if our Magistrates shall at this day enact Laws for the maintenance of Ministers, we ought to obey them carefully and cheerfully, especially in those things which neither contradict the Moral Law, nor the Law of Nature. It follows therefore that as the Israelites were to communicate of their goods to the Levites, as unto them that administered their holy things, so ought Christians at this day freely to communicate of their substance to their Ministers: And the rather, because the Ministry of the Gospel is more glorious, laborious, costly, than the Ministry of the Law was. To say nothing (says Bellarmine) of the dignity of the Gospel-Ministry, which is far greater than that of Aaron' s Ministry, the Christian Clergy is exposed to greater pains and cost than the Tribe of Levi was. It concerns now that Ministers be learned▪ and consequently, that they spend much of their estates upon their studies; who therefore ought, according to their condition, to be maintained honestly and • reely by the goods of the Church.

5. We argue, ab 〈◊〉 , from the Profit of it. That which will certainly bring a blessing upon the doers of i • , is to be done, But an honest and lib • ral maintaining of Ministers brings with it a Blessing, as you may read Deut. 14. 22, 23, 28, 29. 26. 12, 13, 14, 15. 2. Ch • on. 31, 10. Prov. • . 9 10. Mal. 3. 10, 11, 12. Temporal good things bestowed upon God's Ministers are not cast away, but are as • eed cast into the ground, which bringeth forth a plentiful c • op: Ti • hes (say the R • bbines ) are the wall of riches, because the payment of the Tenth part defended the other nine: Hence it was their familiar Prove • b, Pay Tythes and be rich: Augustine observes, that our Ancestors were rich, and abounded with temporal blessings, because they gave tenth so faithfully to God. Be liberal to God and his Ministers, and you shall find God more liberal to you; for he will not suffer his creatures to out-do him in liberality.

Again, That which takes away many occasions of sin is very profitable and necessary; But a convenient, settled, and and ratified Salary, cuts off many occasions of sin; Therefore a certain and settled Salary is necessary. The Major is an undeniable truth; The Minor may be proved in many particulars. 1. A certain and set • led Salary takes away temptations to flattery; were a stated maintenance taken away from Ministers, a sad temptation to make merchandise of souls would follow upon it. Men will be inclinable to comply with those that they hope to get anything by. The Itinerary Levite, in Judge. 17. who was fain to accept of what Mi • ah would give him (which was but 25 s. a year) complied with him in his Idolatry▪ as you may read, verse. 11. And so consequently the Gospel would be preached with more boldness and freedom of speech. For, who almost would be so bold, as to tax the vices, or reprove the corrupt manners of those, from whom they received daily gratuities? But where there is a settled and stated maintenance, there all sorts of men are freely and indifferently dealt withal. 2. By this means Ministers shall not need to be condemned for taking or having more than they will confess: which although no good men will deserve to be condemned of, yet malignant and corrupt men are apt to load them with such slanders. 3. Otherwise▪ what contribution might ministers expect from the wicked world, who being reproved, would rather suffer them to starve with hunger, then relieve them. They would be bad at works of arbitrary charity, who are so base at works of necessary justice; and they who will not suffer Ministers to enjoy their own maintenance quietly, will not easily give of their own to maintain them. 4. By this means pride and arrogancy is prevented, a sin very familiar to free Contributions; pride, not conscience, would soon principle men to Liberality. 5. By this means Ministers shall be freed from secular cares, and worldly encumbrances, and shall not be put to study for meat and drink, when they should be studying the Law of God.

6. We argue a damno, from the loss and danger which follows upon the contrary. That which is cursed by God, is to be avoided; But the defrauding of his Ministers is accursed of God, Therefore it is to be avoided. The major needs not to be proved, the minor is proved sufficiently by the Testimony of the Spirit of God, Mal. 3. 8, 9. Will a man rob God? But ye have robbed me in tithes and offerings. Therefore ye are cursed with a curse. A man robs God, when he withholds from God's Ministers Tithes, and other things necessary for their maintenance; whereby it comes to pass, that they studying to avoid poverty, are forced to desert God's service in public Administrations. Therefore ye are cursed with a curse; that is, with Famine, poverty, and barrenness of the earth; For, It is a snare to the man who devoureth that which is holy, Prov. 20. 25. that is, it is a dangerous thing; for, a snare catcheth soon, holdeth sure, and destroyeth suddenly. Augustine, Serm. 219 de decimis speaks sharply, Thou hast lost nine parts, because thou wouldst not give the tenth; For this is the just proceeding of God that thou, who wouldst not give a tenth part, shouldst thyself be reduced to a tenth part.

7. Crying sins are to be avoided; But the Scripture reckons the defrauding of God's Ministers amongst crying sins, Deut. 24. 14, 15. Ierem. 22. 13. James 5. 4. This cry is the foulness and grievousness of the sin, which can neither be concealed nor excused, but beats God's ears continually, and provokes him to vengeance. School-men observe four Crying sins in Scripture, which they comprehend in a Distich, thus,

Now if the defrauding the Reaper that reaps down our corn, be so abominable a sin to God; how much more abominable is the de • rauding of his Ministers, who reap a crop of souls for God himself?

8. If we ought to maintain the Fathers of our flesh, from whom (organically) we have our natural being, and that both by the Law of God, and of Nature; then much rather our Spiritual Fathers, from whom (instrumentally) we have our well-being. 1. Maintenance is due to the Fathers of our flesh from us, Gen. 45. 9, 10, 11. 2. Love, and that not only whilst they live, but to be expressed to them even when they are dead, Gen. 25. 9. Gen. 50. 2. 3. Reverence, expressed by mouth, heart, and hand, Exod. 20. 12. 1 Tim. 5. 4. 4. Obedience, Ierem. 35. 18. Col. 3. 20. The consequence is clear from 1 Cor. 4. 15. Gal. 4. 19. Philem. ver. 19. 1 Thes. 5. 12, 13.

9. They that give diligence to Reading, Exhortation, and Doctrine, that mind these things, and give up themselves wholly to them, and ought not to engage their heads or hands in the ca • es of this world, must necessarily receive a stated Maintenance of the Church; but such is the duty of Gospel-ministers, Act. 6. 4. 1 Tim. 4. 13, 15, 16. 2 Tim. 2. 4. Therefore had their types the Levites no part in the division of Canaan, that they should not be engaged in Secul • r affairs, and worldly business, but might be wholly for the Lord, and for the Temple; but the Lord was their inheritance, that is, the Tithes and offerings due to God, of which the Levites did live, and were not solicitous concerning any other way of maintenance, which otherwise they would necessarily have been.

10 If Idolaters & Heathens have been even prodigal toward Baals Priests and seducers, then it doth not become Christians to be illiberal and covetous to the faithful Ministers of Christ. But so prodigal have they been, witness Jezebel, who maintaind above 800. Priests of Baal at her own costs and charges, 1. Kings 18. 19. whilst an hundred of the Lord's Prophets were hid in caves and only relieved with bread and water v. 13. so prodigal were the Idolaters in the Prophet Isaiah's time, who lavished silver out of the bags for their Idols, Isaiah 46. 6. It grieved not Pharaoh to maintain all the Egyptian Priests with his own bread. In a general famine he was so far from making money of the Priests lands in the first place, that he continued to them their inheritances, and gave them their diet several years besides. The Heathens thought not much to offer the tenth of their spoils to their God's. And if the Papists with a prodigal liberality be willng to spend almost all upon their silly Priestlings, and greedy Jesuits, notorious deceivers; sure then the faithful Ministers of Christ may justly expect an honest maintenance from their people. Ahab the King of Judah, who sought to reduce the Priests of the Lord unto want, is therefore branded with this mark, This is th • King Ahaz, 2. Chron. 28. 21, 22.

11. All Sacrilege is to be avoided, but to defraud the Ministers of Christ of their stipends is Sacrilege▪ Therefore &c. The major is plain of itself. The minor God himself proves, Mal. 3. 8. Y • have robbed m in Tythes and Offerings. God complains here that this injury and fraud was not so much done to men as to himself. Sacrilege is not a simple theft, but a stealing of sacred things, which is the highest degree of Theft: Now that is sacred which is given to holy uses, either by the express command of • od▪ or by the voluntary devotion of men: whether it be given (saith learned Mr: Cartwright upon P •• v. 20. 25.) for the and sake of God's worship, for the 〈…〉 of Schools Universities, or for the relief of 〈…〉 and if it be a wickedness and a snare after vows 〈…〉 again, that is to call back, or withhold anything given or vowed to God's use, Prov. 20. 25. then what notorious impiety shall they be guilty of, who having not given anything themselves, shall yet go about to diminish and de • raud us of the gifts of others: when as a man's last will or Testament is not changed or disposed of otherwise, than as the Testator did ordain, Gal. 3. 15.

Let the Governors of the Common-wealth then take special heed, that they do not engross any Church-revenues to themselves, convert those things, or any of those things unto private uses, which are dedicated to sacred uses, and so devolve upon their heads the heavy doom of sacrilegious persons robbers of God,

The Eagle burning her nest and her young ones by a coal fetched with a piece of flesh from the Altar doth well prophesy and prefigure the ruin of those Harpyes and Vultures, and their posterity, who make so bold with the Churches revenues▪ Or if such a doom be not prefigured by the Eagle, I am sure it is prayed for by the Psalmist, Ps. 83▪ 11, 12. make their Nobles like Oreb and like Zeb, yea all their Princes as Zebah and Zalmunna, who said, Let us take to ourselves the houses of God in possession, &c. Nay and certainly the time will come when they shall not only disgorge like dogs, what they have drunk down like Oxen, but when it shall repent them that they have so much as touched the inheritance of the Lord. Such Levellers that sow Sacrilege shall reap a snare, Prov. 20. 25. They take away that which is devoted to God, and God himself will devote them to destruction. Such revenues will certainly prove as unhappy to their unjust detainers, as Cn. Seius his horse proved to him, afterwards to Dolabella to Cassius, to Antonius, and to as many as had him, and will create sooner or later as many vexations, as the gold which Q, Caepio found in Tholossane, a town in France, in the Churches thereof, did create to all that did lay but a thievish hand upon it: Witness Belshazzar, Antiochus, Po •• peius Julianus, Claudius, Fulvius, Pyrrb •• , &c. whose doom any one may read in Lactant. lib. 2. cap. 4. 7 And no wonder, for Sacrilege is worse than Idolatry, for it argueth a contempt of all Deity. Rom. 2. 22. Thou that abhorrest Idols, committest thou Sacrilege? Thou that abhorrest false God's, doest thou rob the true one, which is worse? In a word, such must needs pay dearly for their injustice, who detain that which is another's; to which injustice there is yet added a sacrilegious king of malignity, because Tythes are due to God, not openly as an expression of thankfulness, but as a means to preserve, and to maintain his sacred worship.

CHAP. IX. The Anabaptists Objections are answered and their Arguments refelled.

Obj. THey object and say, true, Tythes were commanded often in the Old Testament, but his doth not bind us under the new, because there is no express command.

Ans. The same Argument will hold against the Lord's day, against the Baptism of Infants, against all Taxes and dues, because they are not expressly and by name commanded in the New Testament.

2 Those Tythes which were commanded under the old Testament, are continued still under the new, as to their spiritual and moral use; and that upon a threefold account. 1. Upon the the account of piety▪ because they are given to God and his Service. 2. Upon the account of thankfulness▪ For Tythes are a Sacrifice of praise to God for his mercies towards us, and for the good things which he bestows on us, Gen. 28. 22. 3. Upon the account of commutative justice, for if we have sowed unto them our spiritual things, it is no great matter if we reap their carnal things. Now then although Tithes be not expressly and explicitly enjoined in the New Testament, yet we are as expressly engaged to piety, thankfulness, and justice now as ever.

3. Neither doth Christ in the New Testament expressly abolish the payment of Tythes, when the Pha • isees boasted of their care in paying even their smallest Tythes, he is so far from reproving them for it, that he commends and doth countenance it, Luk. 11. 42. Mat. 23. 25. These ought ye to have done, and not to leave the other undone. He gives no commission to neglect the payment of Tythes. Ye ought not to leave that undone.

Tythes therefore or fixed stipends are due to the Ministers of the Gospel by a treble right. First by a divine moral right, not ceremonial or judicial: For it is • it and just that a Minister, who feeds the people's souls, should be fed by the people, that he that preaches the Gospel, should live of the Gospel. The old Law concerning the Sabbath and concerning Tythes, at least shows thus much (saith Grotius de jure belli lib. 1. cap. 1.) that Christians are bound to set apart no less than the seventh part of time, and to give no less than the tenth part of their increase to God's Ministers. It shows at least thus much, that however they be maintained, whether out of Lands, Houses, Moneys, Tythes, &c. yet that they ought to be maintained honestly and liberally, not sordidly and sparingly. Estius speaks clearly and learnedly. That which the Law of God and Nature command in the general, that doth the ecclesiastical Law determine specifically, whilst it app • inteth some certain stipend to be given by the people to their Ministers▪ as Tythes or the like. Tythes therefore are not precisely commanded in or absolutely necessary under the New Testament, neither are they unjust, where they are established by the Magistracy, whose duty it is to take the most convenient way for maintaining the Ministry, as may best consist with the edification of the Church, and dignity of the sacred function. Secondly, They are due by a natural right. Even the very Heathens gave the tenth part to their God's, as the Grecians, the Carthaginians, the Romans, &c. who gave the Tythe of the spoil to Jupiter. And if the Tythe of such things, how much rather the Tythes of more certain revenues. Thirdly, By the Law of nations▪ and by the positive Law of our nation, Tythes were given by Off • the Saxon king in the year 793. afterwards increased and confirmed by Ethelwolf in the year 855. who gave the tenth part of his own revenues and of the kingdom to God: binding them with this prayer, Whoever shall add to this our gift, let almighty God add to his life many prosperous days, and if any one shall presume to change or diminish them, let him know that he must give an account before the tribunal of Christ. After him King Athelstone confirmed them in the year 930. In a word they have been confirmed, together with magna charta, thirty times by Parliament.

By all which it is plain, that the Preachers of the Gospel have a better title to their tithes than any Nobleman, Knight, or Gentleman to their proper Inheritances. For. 1. They were given by our Ancestors to God and his service, and therefore cannot be taken away without sacrilege; but the Estates of Noblemen may be taken from them without sacrilege. 2. God hath commanded that a sufficient▪ honorable, and fixed maintenance be given to his Ministers, as hath been already proved. But such a special command hath he not given concerning any other men. Therefore tithes and things which are so God's, are twice God's. 1. By a divine right primarily. 2. By a human right secondarily, as being dedicated to him and his worship.

Obj. 2. But the people cry out and rayl, saying, Tythe • are burdensome, they are Antichristian, Jewish &c.

Answ. 1. So do the people cry out of taxes, excize, customs &c. that they are burdens: therefore shall we say, Away with taxes, customs, excise. All things are common amongst friends?

2. It little matters what the many headed multitude say, Seneca could say▪ argumentum pe • simum esse turbam, that the common people were the worst argument in the world: Neither matters it how many they are, but how rational, how good. The multitude of sinners doth not patronize a sin

3. This is not the cry of the wisest, soundest and best of the people, they do not declaim against Tythes.

4. Neither are Tythes Jewish: For first, before the Law given by Moses, Abraham gave Tythes to Melchizedek of all that he had, Gen. 14. 20. Heb. 7. 2. Jacob also vowed to God the Tythe of all that he had, Gen, 28. 22. And secondly, they are not paid to the Ministers of Christ by a ceremonial right, but a moral right, and by a positive Law of the Nation, as was proved before. See Repper. de. lege Mosis l. 〈◊〉 c. 10.

5. Neither are they Antichristian as many vain men object, who whilst they are hearers, decry Tythes to save their money, but turning preachers take Tythes, dispute for them and contend for additions to be made to them. Tythes are not Antichristian, that are by the Law of nature, by the moral Law, by the positive Law of the nation, and not by any canonical or pontifical Law. How can they be popish, which were paid thousands of years before any such beast as a Pope did spring up?

6. If Tythes be unjust, burdensome, wicked things, then is God the author of injustice, oppression, wickedness (which were blasphemy to conceive) for he gave the Tythes to his Levites under the Law by a special command for their subsistence. Neither doth the Gospel, as I said before, abrogate or abolish Tythes in general, but rather establish and confirm them specifically, as may appear, Mat. 23. 23. Luk 11. 42. Gal. 6. 6. 1 Cor. 9. 13, 14. Heb. 7. 1. 5, 6, 8. And if the wise God thought this way the best to maintain his Ministers, who shall reprove him?

7. They are not burthensome impositions, because they were freely given to the Church by pious and well affected Princes, They are not the people's burden, for they are none of theirs; Neither they nor their pro parents ever purchased them, and why should they repine to part with that which is none of theirs.

8. Let there be found out a more sufficient and certain and honorable maintenance, and who will contend for Tythes? But since it appear • to all wise men, that a more just and stated maintenance cannot be found out, why should the impor • unity of wild and unreasonable men prevail? that this epidemical disease may be cured, there seems to remain this and this only remedy. Let Tythes be got out of the hands of those that have eng • ost them to private uses: I mean those Tythes which the Lawyers call impropriate, more truly improper▪ and indeed to many unprosperous, as the holy coal to the Engls nest. Of such Harpyes Luther sadly complains, In these and many other Countries there are a company of Harpyes, • o wit Prefects and Questors, who have devoured the liberalities of Princes given for the maintenance of the Ministers of the Church, and such is their envy and malignity▪ that it can hardly • e wrung out of their clutches▪ And indeed this is a hard task, but it is a Princely, a Parliamentary undertaking: And I doubt not but all godly men will do all they can to bring to pass so gracious an enterprize. It commended the excellent and worthy spirits of some Londoners, that bought impropriate Tythes, and restored them to the Churches. Many know by whose fault this good work was hindered, and what became of them that hindered it.

Obj. 3. They argue from Mic 3. 11. the Priests teach for hire, and the Prophets divine for money.

Ans It is one thing to receive hire, and another to be an hireling; one thing to be hired to teach, another to teach for hire. The true Prophets received a reward of their pains, and that by Christ's allowance, Mat. 10. 10. but the false Prophets whom God here reproves, prophesied false things, and that for hire only, and preached pleasing things only, that they might have a more liberal reward. The Ministers of the Gospel do receive Salaries, not as a reward of their Ministry, but that they may provide the necessaries of life, and may persist in their sacred function.

4. Obj. Their great argument is fathered upon (for I cannot say gathered from) Mat. 10. 8, 9, 10. Freely ye have received, freely give▪ Provide neither Gold nor Silver, nor brass in in your purses &c▪

Ans. The Anabaptists are deceived in this late figment of theirs. For Christ himself unties the knot, v. 10. The workman is worthy of his meat, and appr • ved it by his owny example, taking something of the substance of his rich followers Luke 8. 3. John 12. 6. and 13. 29. Neither did the Apostles ordinarily refuse Salaries from the Churches, 1. Cor. 9 4, 5, 6. Phil. 4. 18.

2. Christ here speaketh concerning working of miracles, as appears v. 8. and he forbids his Apostles to sel their miraculous cures for money, because that gift was freely given them by God, & they ought therefore to use it freely. As Elisha refused the reward offered him by Naaman the Syrians 2 King 5. 15. 16. These words ( ye have freely received ) doth not so much respect the work of preaching, as the working of miracles, which is not so laborious as the other.

3. This command of Christ to his Apostles was only temp • rary, a precept for the present time, not a moral commandment; neither can it or ought to be made a perpetual Law. It only related to that first Embassy of theirs to the Jews, which, was to be dispatched with all speed, and they were to avoid whatever would retard them in their journey. This is plain from our Savior's own words, Luke 22. 35. where speaking of this first mission of theirs, and the charge he gave them then: He says; Before I sent you without purse, &c. but now he that hath a purse, let him take it &c. As much as to say, the former precept that I gave you is valid, Now I give you a new charge.

4. It is plain that the Apostles afterwards lived of the Gospel Acts 4. 5. chapt. The primitive Believers offered them all their goods, they sold lands and goods for the Apostles use,

but now we had rather take the Apostles lands and goods for our own use, or at least are so far from selling all for them, that we grudge miserably to give unto them a tenth part.

5. This precept, as to the substance of it doth still bind. It engageth us to have hearts free from covetousness, to be a pattern of holiness, of the contempt of riches, and of noble and heavenly minds.

6. The Apostles wer • sent to heal all manner of diseases.

Now our Savior foreseeing that men would be ready to give anything for Health, forbids them to make a private gain of the gift of healing, as Simon Magus thought to have made of the Gift of the Holy Ghost.

Obj. 5. The haters of the Ministry urge the unsuitable Example of Paul, Act. 18. 3. 20. 34. 2 Thes. 3. 8. Paul got his living by his own Hand-labor; Therefore ought all the Ministers of the Gospel also.

Ans. 1. It does not follow. A particular and singular Action does no • make an universal rule. Neither does the Apostle here go about to take away from Christ's Ministers that which elsewhere he doth allow them. Now he allows them a right to be maintained of the Public, in many places, 1 Cor. 9. 14. Gal. 6. 6. 1 Ti • . 5. 17. He approves of them that lived of the Gospel, 1 Corinth. 9. 5, 6. Nay himself received maintenance of other Churches▪ Phil. 4. 18. 2 Cor. 11. 8.

2. Suppose the Case be now as it was then, caeteris paribus, and we will also allow the Apostle Paul's example to be binding▪ 1. If the Preacher be furnished with Extraordinary Gifts, that he can perform his work without study and medita • ion; so could the Apostle. 2. If Ministers can live otherwise, and it be necessary by reason of the Churches poverty; in such a cafe of necessity the Minister ought to deny his right, that he prejudice not the Gospel, and be a burden to the Church, 1 Thes 2. 9. 2 Thes. 3. 8, 9, But the case is not so now, neither respective to the Ministers of the Church, nor respective to the Church. For 1. Ministers have not that extraordinary and supernatural Gil • . 2. The Church enjoys, through the bounty of pious Princes, and Progenitors, Church-Revenues, dedicated to the maintenance of its Ministry, that they need not be burthensome to the Church. Moreover in the Apostles time there was a community of Goods▪ which did abundantly make up the want of • ythes. We must therefore distinguish of a Church. 1. The • e is a Church to be constituted, or in constituting which; for the most part, is made up of poo • and inferior members, not headed by powerful Princes, or rich Magistrates, in whose • and it might be • o appoint settled stipends. Such was the estate of the Church in the Apostles time: and here we must decline our own right. Moreover, the Apostles preached to Heathens▪ who knew not the worth of the Gospel, nor the necessity of a Ministry. 2. There is a Church constituted, adorned with Magistrates, and Laws, and endued with certain Revenues and Immunities appointed by those Magistrates for the Ministers: these Revenues are by Divine Right due to these Ministers: therefore Paul acknowledged, that he did receive things necessary of some Church, as form the Church at Philippi▪ Phil. 4. 16. and others, 2. Cor. 11. 8. though he did not of the Church of Corinth, nor Thessalonica. In a word, Stipends are different according to time and place; doubtless the richer Congregations both may and ought to maintain their Pastors more liberally than the poorer; neither is it equal, that the Stipends of all Ministers should be equal▪ because of their different Gifts, different Labors, different Families, and different quality of their people.

Object. 6. Many Ministers are rich, and are single men, therefore they ought to preach freely, and live of their own.

Ans. 1. That does not follow; For our Savior's Proposition is universal, Luke 10. 14. The Labourer is worthy of his hire, that is, Every Labourer, be he rich or poor, single or double, or what else. Melchizedek was a rich king▪ and yet Abraham pays him tithes, Gen. 14. 20. Thou shalt not muzzle the mouth of the ox that treadeth out the corn, be he fat, or be he lean. Moreover, if a rich Minister receive nothing of his people, he will expose his poorer brethren to the envy and malice of their people: and not only so, but be a means to starve his Successor; wherefore let him receive his due Stipend, and let him give to the poor, and convert much to public uses. Our Savior Christ could easily have maintained himself, and the family of his Apostles, after a miraculous way; his Godhead could easily have provided for his manhood, yet he received of those things which were brought him, Luk 8. 3. to instruct us by his example. The Lord hath not ordained, that they that preach the Gospel should live of their own private Estates, that I know of; but he has ordained, that they should live of the Gospel, 1 Cor 9 14.

2. Would this be a good Argument▪ Many Soldiers are rich, therefore let them fight freely, spend and be spent, without expectation or acceptation of pay, and live of their own: The richer men grow, the less commonly they care for fighting, (lest they should loss their rich lives) much less would they fight for nothing; For Who goeth, saith the Apostle, to war, at his own charges.

CHAP. X. A sixth Corollary from the Doctrine.

IN the last place then, let all Christ's Ministers take heed they be not Unsavou • y Salt. Christ hath put upon us the Name, oh that Christ would put into us the Nature of Salt. Now the right and conscienscious manner of salting and feeding is tenfold▪ Exemplarily, Ministerially, Diligently, Boldly, Lovingly▪ Zealously▪ Purely Plainly Fully, and Sincerely.

1. Let • Minister • each by example and life, let him learn to do before he teach others to learn; for the life of a Preacher hath in it the greatest Argument to Holiness of life, and will instruct better, and pr • va •• more than a thousand elegant Sermons. Men are more dr • wn by Example than by Precepts; Wherefore let us show ourselves examples of piety, and good works, and as patterns which • hey m • y follow. Timothy must be an example of believers in word and conversation, in Charity, in spirit, in faith, and purity, 1 Tim. 4. 12. and so must Titus, Tit. 2. 7. and so must all the Ministers of the Gospel▪ 1 Pet. 5. 3. The tongue indeed teacheth, but the life commendeth; for the voice of the hand is more powerful then that of the tongue, and gives efficacy to it; whilst we speak Oracles, let us live like Deities. The best way of moving the affections is one's self first to be moved. He that is first himself persuaded, shall better persuade others; and no one can prescribe so good Remedies, as he that by experience knows what is hurtful▪ It is the part of a faithful Pastor to weep with himself, before he call for the tears of others, and to grieve more inwardly, than in an expression.

That voice pierceth the heart of the Hearers most effectually, which the life of the Preacher commands; For, that Preacher loses his Authority, whose words are not interpreted by his works; Nay, as Augustine well observes, A life unsuitable to the Doctrine is of a soul-killing, • urtherous nature. What a monstrous prodigious sight (says Bernard to Eugenius ) lib. 2. de Consider.) is a high degree, and a low spirit; a sacred Profession and an execrable practice; a laborious tongue, and a lazy hand; much leaves and no fruit, a grave countenance and a light carriage, great authority and no stability, to look like a man and speak like a child? against such the Apostle thunders, Rom. 2. 1, 21. Thou that teachest another, teachest thou not thyself, &c. Such derogate from the weight of their Doctrine, they de • troy with their works what they build with their words, they dedicate their tongues to God, and devote their souls to the Devil. What is profound Science good for (says Dr. Staughton in Foelicit. ult. saeculi, p. 91, 92, 93.) without a pure conscience; an Orators tongue without an Angels life; but to make up a Statue like unto Nebuchadnezzar' s, whose golden head ended in earthen feet; as though it were for the present to be crowned, and shortly to be broken in pieces; or a toad with a jewel, perhaps in the head, but certainly poisonous all over the body; which is more hateful for the o • e, than precious for the other? let Eloquence therefore sit in the lips, but let grace also give strength to Eloquence.

Let us therefore imitate our Master, who was mighty in deed and word, Luke 24. 19. who began first to do, and then to teach, Act. 1. 1. Himself was first meek, and pure, and peaceable, and then he began to teach, Blessed are the poor in heart, the pure in heart, the peaceable, Matth. 5. As John the Baptist was all voice, so the all of a Minister ought to preach; his eating, drinking, travailing, entertaining, clothing, life and language should all breathe out holiness; whatever he does or says should instruct his flock. Ezra the servant of the Lord was indeed a Scribe instructed unto the kingdom of heaven, for he first prepared his heart to seek the Law of the Lord, and to do it, and then to teach in Israel statutes and judgments, Ezra 7. 10. Lo▪ the right way to attain to an excellent faculty of teaching. 1. Prepare not the head only, but the heart also. 2. Seek with all care and diligence, viz. by hearing, reading, learning, meditating, praying. 3. What must be sought; not Civil Laws, not human Statutes, not scholastical niceties, but s • ek the Law of the Lord, converse in this, meditate of it, peruse it day and night. He that will be a good Preacher must labor to be a good Textuist; for Scripture is the best Interpreter of Scripture. 4. For what end? first, that we may do it, then that we may teach it. Let us labor to be as Glasses, in which the representations of all verture and grace may appear; yea, if we do and teach, we shall be called (that is, we shall be) great in the kingdom of heaven, Mat. 5. 19. Such an one was holy Basil, whose words were thunder, and his works lightening. He preaches (says Nazianzen ) with a lively voyc • , who preacheth with life and voice, making good his Doctrine and his Life, the one by the other. One, and the same Apostle tells us, that Ministers should not only 〈 in non-Latin alphabet 〉 , divide, and rightly distribute the word of truth, 2. Tim. 2. 15. but also 〈 in non-Latin alphabet 〉 , walk uprightly according to the truth of the Gospel, Gal. 2. 14. All our Nazarites should be purer than snow, whiter than milk, Lam. 4. 7. like unto Absalom, in a more spiritual beauty, in whom, from the crown of the head to the sole of his foot was no blemish, 1 S • m. 14. 25. For if those that had any blemish upon them were forbidden the Priests Office, under the Law, Lev. 21. 17. &c. how shall they, whose mouths, hearts, hands, are full of sin and filthiness, be admitted, or accepted under the Gospel? Wherefore let every Preacher teach by words, and works, by life and Language. It is an easy thing to speak, but a hard to perform; easy to teach in words, but preaching with the life, is the life of Preaching; for, words make not such an impression upon the soul, as works do; A fighting Captain encourages his soldiers more then a prating coward. The Apostle therefore will that Bishops be blameless, Tit. 1. 7. unreprovable, without scandal, not without sin, As were Samuel, Jeremiah, Daniel, Paul, Zacharias, 1 Sam. 12. 3. • erem. 15. 10. Da • . 6. 5. Act. 20. 23. Luke 1. 6. such were Bucer, Bradford, Latimer, Hooper, &c. such ought we to be, that evil men may be able to speak no evil of us without lying, Tit. 2. 8. For he may truly be said to be unblameable, not who is never blamed, but who is not blameworthy. Neither does the Apostle call for men devoid of all fa • lings, such are not men but Angels, such are members of the Church Triumphant, not the Militant. Many men (as Augustine well observes) live without complaint or scandal, but none without sin

2. Let a Pastor feed his people ministerialy, by voice and sound Doctrine. The bare Reading of the Scriptures seldom conduces much to Conversion, the word preached by an Applicatory Voice hath some kind of secret energy in it, and being se • t from the Minister, as from the mouth of God himself, into the ears of the Audito • s, it carries a great authority with it, and fastens better upon their souls. It is requisite, that a Minister of the Gospel carry upon hi • breast both the Urim and the Thu • min, have both the light of Doctrine, and Integrity of life. The servant of the Lord should be apt to teach, 2 Tim. 2. 24. which aptitude denotes both a proneness and a fitness: he should have both a will to communicate, and a faculty of communicateing that which he knows: This (says even the Council of Trent ) is the p • imary office of a Bishop; therefore Paul, being now at the door of death, adjures Timothy to preach the Gospel in every opportunity, with all impor • unity, 2. Tim. 4. 1, 2. to instruct first himself, and then others, 1 Tim. 4. 13, &c. Take heed to the self, that thou compose thy behavior according to the holy rule, and to thy Doctrine, that thou teach others. Blind Watchmen, and dumb dogs are the worst of creatures, Isa. 56. 10. If a dog, whose office it is to watch, to bark, to affright thieves, be dumb, either by nature, or by some disease, or through a birbe, • e is altogether useless, A covetous, proud, idle, luxurious Minister, hath his mouth stop'd by the guilt of that very sin which he ought to reprove in others; for, how shall he bark against covetousness, who is himself worldly-minded? The sound of Aaron's bells must be heard, when he went into the holy Place to minister▪ upon pain of death, Exod. 28. 3 • , 34, 35. A sadder complaint could not be made, than what a pious and learned man of this Nation makes, That this Church has lain under these 2 sore plagues, formerly many Ministers that were not Preachers, and now, many Preachers that are not Ministers.

3. Let a Pastor feed his Flock diligently and industriously: From us, my Brethren, from us, does our mother the Church expect relief; let us endeavor to the utmost of our power to administer the help she exspects, to remove scandals, to heal divisions, to confute Heresies, to beat down wickedness, and to demolish the strong holds of Satan. Let us be instant 〈 in non-Latin alphabet 〉 in season, when any fair opportunity offers it • elf, and 〈 in non-Latin alphabet 〉 , out of season, when inconveniencies and dangers do seem to flesh and blood to block up the way: Diligence▪ as it is very conducible to many other ends, (for it makes rich, Prov. 10. 4. it inbrings to Preferment, Prov. 22. 29.) so, more especially, is it necessary the Ministry, in the Government and management of souls, which is an Art beyond all other Arts, and requires the greatest accomplishments, exercitation, unction, discretion, &c. For some are brutish and unteachable, some weak, some dull, some perverse, and many ungrateful.

Let us therefore watch and be hardy: let him that undertakes this Ministerial task, at once furnish himself with an Hero • ck and invincible spirit, for he shall be sure not to want exercises enough of his valor; For, there are none whom Satan oftener tempteth, sharplyer assaulteth; there are none that suffer more of forer shocks and tempests, than the holy and faith • ull Captains of the Church, whom God hath designed to prisons, not Palaces, to hatred and reproach in the world, not to the pleasures and delights of the world; according to that, Rom. 8. 36. For thy sake we are killed all the day long; And (which may the rather quicken us unto diligence) behold the indefatigable industry of Satan, and his agents. In this decrepit age of the world▪ in these last and perilous times, they are hurried on with a desperate rage, the Devils seem possessed with some worse spirit than themselves, they turn every stone, improve the very dregs of their malice, and the height of their might, if by any means, by secret persuasions, or hostile invasions. they may drag any soul to hell with themselves: What weeds of Heresy do they plant? what seeds of discord do they sow? what stones of stumbling do they lay? They compass sea and land to gain one Proselyte. Let us learn diligence of that great Peripatetic, the Devil, who compasseth the earth to ensnare souls. Therefore says Latimer, exhorting the Bishops to diligence, if they will not follow the example of the Saints, the Prophets, the Apostles, of Christ Jesus himself, yet let them be provoked by the diligence of the Devil, who spares no pains, but carefully visits, inst • ucts, and inciteth his servants and disciples. Nay, the Sea itself is wrestles, the Heavens are turned about with an uninterrupted motion, and the Sun returns with its unwearied light, from the same to the same goals continually: And do senseless bodies perfect so many motions so constantly, and shall the great lights of the Church lurk within their sockets, rust with idleness and dullness? Idleness is hateful to God in every Calling, but especially in the Ministry. Cursed be he that doth this work of the Lord negligently.

If thou be a Minister of Christ, hoc age, mind this thing only, be intent upon it, diligent in it. The life of a Minister is not an idle life, a delicate easy life; we are appointed to work in the Lord's Vineyard, Numb. 8. 24. and not to play. It unbecomes the Ministers of Ch • ist then to be Carders, dicers, hunters, Merchants, Soldier, H •• bandmen▪ &c. For, if i • be unfit that they • hold l • ave the preaching of the Word to s • rve tables, Act. 6. 2. much more unfit is it for them to neglect that work, to employ th • mselves in things quite of a different nature. There is 〈…〉 , but it is to the Laborers; there are some worthy of double honor, but it is they that labor still: This office which we have, is not an easy, but a laborious Task, which always hath been accompanied with more care than credi • , whose sweat is greater than its crop. Know (saith Augustine) that the name of a Bishop is not a name of worth so much as work▪ of dig • ity so much as duty; and that those are Bishops▪ who had rath • r convert then people then command them. And therefore our Ministry 〈…〉 work, not an honor, an employment not enjoyment a labor not a • oytering, 1 Tim. 3. 1. 2 Tim. 4. 5. Act. 15. 38. 1 Cor 3. 13. Eph. 4. 12. Phil. 1. 22. 1 Thes. 5. 13. 2. Neither is it an easy, bu • a laborious painful work, not 〈 in non-Latin alphabet 〉 , an ordinary labor, but 〈 in non-Latin alphabet 〉 , a working even unto weariness, John 4. 38. 1 Cor. 3. 8. 2 Cor. 10. 15. Gal. 4. 11. 1 Thes. 3. 5. and 5. 12. 1 Tim 5. 17. 3. It is called 〈 in non-Latin alphabet 〉 , that is, such as labor a hath much difficulty in it, Cor 11. 27. 1 Thes. 2. 9. 2 Thes. 3. 8. 4. It is called 〈 in non-Latin alphabet 〉 , a care, and vehement study, 2 Cor. 7. 12. 5. 〈 in non-Latin alphabet 〉 , a dist • acting ca • e, 2 Cor. 11. 28. Phil. 2. 20. 1 Tim. 3. 5. 6. It is such a work as requires the whole man; therefore we are commanded to give up ourselves wholly to these things, and to continue in them, 1 Tim. 4. 15, 16. that is, Let these things be thy study, thy care, thy employment thy practice, thy whole business. Therefore we are commanded to wait on our Ministry, Rom. 12. 7. and to give ourselves continually to it, Act. 6. 4. and to fulfill it, Col. 4. 17. And hence we are called Shepherds, Soulders, Laborers, as I said before.

Neither are we without examples of this diligence. Moses was faithful in all God's House, Heb. 3. 2. He was • aithfull in delivering to the people the Commands of God, and governing them according to the mind and will of God. Samuel ceased not to exho • t the people, and to pray for them, 1 Sam. 12. 23. Christ himself was not sometime, but daily in the Synagog • e, teaching, and in the Temple, Mat. 26. 55. Luke 19. 47. It was his custom so to do, Luke 4. 16. He spent the day in preaching▪ and the night in prayer, Luke 21. 37. See the indefa • igable diligence of the Apostle Paul, 2 Cor. 11. 23. to the 30. He was unwearied in his doing, and invincible in his su • fering: How many Cities and Countries did he enlighten with the Go • pel? Jerusalem, Illyricum, Damascus, Antioch, Arabia, Se •• ucia, Cyprus, Pamphylia, P • sidia, Lycaonia, Syria, Silicia, Phrygia, Galatia, Mysia, • roas, Achaia, Epirus, and many others. It is reported of Farellus, that, being hindered by no difficulties, threatenings, reproaches, frighted with no persecutions, he gained to Christ the Mompeigardenses, the Aquilenses, the Lonsannenses, the Genevites, the No • ocomenses. That which is reported of Calvin is diligence almost to a miracle; that he preached yearly Two hundred Eighty and six Sermons, read an hundred eighty and six Lectures, besides a multitude of Epistles which he wrote concerning sundry points in Divinity. How o • ten do we meet with 〈 in non-Latin alphabet 〉 , yesterday and today in Chrysostom: although yesterday I spoke to you of this thing, yet I will not fo • get it today (said he) nor will I fail to preach the same tomorrow▪ and he • ceforth. The Ancient Fathers gave themselves wholly to their study; the least part of their life was spent in sleep, little in eating and drinking, and none at all in idleness, Origen lost no time in his life from his studies. Let us therefore bring under our bodies by watching, fasting, praying, pains-taking, mortification of the flesh, sustaining all persecutions, abstaining from all carnal pleasures, incentives to sin. There is eminent danger in indulging the flesh, 1 Cor. 9. 29. The time is short, the work great, the reward greatest of all. Contemplate of the Crown. And that we may be the better enabled to carry on the work, let us love; for nothing is impossible to love, it runs, it flies, it overcomes all difficulties, Cant. 8. 6, 7. 2 Cor. 5. 14. Gen. 29. 20. The Peter that loves Christ will • eed, feed, feed, John 21. 15▪ 16. feed by preaching, feed by practicing, feed by printing Zacharias, when he could not speak, wrote: the voice of the pen is louder than the voice of the tongue: By this we can speak to them that are at a distance; nay, by this, being dead we yet spe • k.

4. Let a Pa • tor feed his people bol •• y, and freely. Let us undertake, undergo, and a • complish our Minist • y, with a confidence full of courage, with a courage devoid of • ear. Let us commit our ship to the winds; It is • ecessa • y to • wod • , not so to live, as Caesar said heroically. They that fear the hatred, or reproaches of the world, will • oon faint, and flag? There is therefore requisite a boldness, and confidence of Spirit to contemn • the contempt of the world. It is a prime virtue in a Min • ster to contemn, and to be able to be contemned. As it becomes a Commander to die standing, so it behooves a Minister of Christ to die suffering and doing, sustaining, and abstaining, preaching and praying, and chea • fully to undergo all that c • n be laid upon him for the love of Christ. This is indeed to endure hardship, 2 Tim. 2. 3. to sustain crosses, to entertain injuries, and • o retain a heart hardened against all the affronts of an enraged world; Like Christ, who set his face as a flint, because the Lord was his helper, Isa. 50. 7. And therefore he stood unmoved in the greatest storms, unco • quered by the greatest rage; like a rock, against which the roaring waves do dash themselves, and go into foam; or like an Adamant, which breaks in pieces the stones and hammers which would break it. Let others fear and fly, let us contend and continue even unto death. Take Bias for an example, who being circumvented by Iphicrates the A • henian Captain, answered his Soldiers that asked him what they should do, What should ye do, but consult your own safety, and for my part I will die fighting. Christ Jesus seems to bespeak us as • lexander bespoke Alexander▪ either fig • t or change thy name: Either carry on thy Ministry courageously, and fulfill it constantly, or cease to be a Minister. It is the chief business of a Minister, by spiri • ual weapons to demolish the strong holds of Satan; but this will not be done by flattery • , and pleasant ditties; but by this boldness, and freeness of speech, with which we reprehend sharply, all errors, heresies, reigning • inns, especially conscience wasting sins in all men, high and low, great and small, without any respect of persons: we must be like clear and spotless glasses, which flatter no one, but represents all persons and things faith • ully▪ as they are.

Nathan reproved King David, Elijah King Ahab, Elisha King Jehoram, Hosea the King's house, Amos King Ierobo • m▪ John the Baptist King Herod, Paul the Governou • Felix, Chrysostom Eudoxus, • mbrose Theodosius the Emperor, whom he also excommunicated for violence done to the Thessalonians. Let us therefore boldly and freely tax, princely, popular, plausible sins, and so shall we be the children of the Prophets. Let us not be overcome with fear, nor fear to be overcome, either by might, or malice; but with an honest kind of impudence speak out the turth, knowing that we are the messengers of God, who will act, direct, protect us, Isa. 42. 6. 50. 7. Ier. 1. 8. 18, 19. Ier. 28. throughout, especially v. 11. Ezek. 3. 8, 9. God will not forsake his, in these last and worst times, whom he knows unable to subsist or persist without him; Therefore he bids them not to be afraid though briars and thorns be with them; nay, though they dwell amongst scorpions, yet not to be afraid, Ezek 2. 6. Every coward in God's cause is a murderer, according to that, 〈 in non-Latin alphabet 〉 , and of all cowards they are the most notorious that have God for their Captain; For, what need they be afraid of briars or thorns, who have the good will of him that dwelt in the bush?

5. Let a Pastor feed his people lovingly. Let all things be sweetened with love, 1 Cor. 16. 14. Let prayers, Sermons, reproofs, exhortations, all flow from this Fountain, Let all things be done with charity. Let the fire of zeal be kept burning with no other fuel than the oil of compassion, Ier. 13. 17. Luke 19. 41. Gal. 4. 19. Thus the good Samaritan pours wine and oil into the wounds, wine to • earch, and oil to supple. If there be need of severity, let us play the good Surgeons, who when they apply Corrosives to prevent death by the wound, administer Cordials to prevent fainting by the Corrosives; and cheer up the patient, telling him it is only in a tendency to his health. No one is fit indeed to reprove, but he that loves the party to be reproved, that so the reproof may be in compassion, not in passion, for his restauration, and not his ruin. The Apostle Paul therefore will have our sharpness tempered with mildeness, and lenity, 2 Tim. 4. 2. reprove rebuke, exhort with all longsuffering▪ not being enraged at the dullness and undutifulness of our Auditors; Let us not offend any by a proud severity, or a supercilious gravity but by mildeness, and a sweet composure of manners and b • haviours strive to win them, engage them to us, and make them our own, so shall we be able to have an Influence upon them, prevail with them, and live profitably and comfortably amongst them. Love me (said • ustine ) and say what you will, and do what you will. As an Orator should not only be qualif •• d with prudence, but with benevolence also▪ so a Preacher: For) as the Philosopher observes) it con •• ibutes much to the creditableness of the Orator, if the Auditors be persuaded that he stands well affected to them▪ The gravity of a Minister should not be such as may affright men from coming before him, but such as compose them to reverence, that do come. Let us feed the Flock of Christ, not imperiously, as Lord's, much less, rigidly, as Tyrants; but gravely, and mildly, as Fathers, with a fatherly benevolence and affection▪ desiring rather to be loved then feared. To this purpose speaks La • renti •• , upon 1▪ Pet. 5. 3. Let every Pastor govern the Church providently, and prudently, not straining his power to its utmost rigor, but exercising a spirit of Lenity; not always, in all things, towards all, using his utmost power and au • hority, but sometimes denying something of his own right, as Paul often did, 1 Cor. 9. 12. 2 Cor. 3. 2. 2 Thes. 3. 9. In a word, let us imitate Basil; who, for patience and constancy was an Adamant, for meekness a Loadstone.

6. Let a Pastor feed his flock zealously▪ not carelessly and coldly. Let us cry aloud, and lift up our voice like a Trumpet, because we speak to dead men and stones▪ Let us pray the father of Light to touch our tongues with a coal from the Altar, that our lips may breath out nothing but what is pure and heavenly; that we may be Lamps, burning in zeal, faith, and Love, and shining in words and works; that we may be coals to ourselves▪ and lamps to our people; such was John, John. 5. 35. Wherefore Christ gave not fleshly▪ but fiery tongues to the Primitive Preachers, that they might preach zealously with them, and enflame the hearts of their hearers, Act. 2. 3. Excellent is that commendation of Luther, Whatever Luther speaks or writes pi •• ces into the • earts, and leaves a wonderful sting in the cons •• ences of the hearers. Let us look unto our Saviou • , whom Zeal for God's glory eat up. Let us imitate Elijah, qui zelando zelavit, who was very zealous for the Lord, all • i • e for God, whom God therefore sent for in a Fiery Chariot. Let us imita •• Elisha Isaiah, Ier • miah, ( Ier. 20. 9. John the Baptist, Paul, Gal▪ 2. 11. Who all being enflamed with the fire of Love did burn the cold hearts of their hearers with zealous Discourses. Let our hearts, our tongues our hands be all of a fire, that we may bring men from sin unto God. Even immoderate z • all is better than coldness in God's cause, for it is an error of love▪ and not a love of error. Let us neglect nothing through idleness, or cowardi •• , which may conduce to the Salvation of the souls of our people. In a word, let us imitate the holy Seraphims (who have their name from fire) who burning in zeal, are always in readiness to execute every command of God; having with them six wings, with which we may speedily move upward, downward, forward, backward, on this hand, on that hand, as God calls. So zealous was the Angel who had the everlasting Gospel to preach, who did not creep, nor walk, nor run, but fly with a swift wing through the midst of Heaven, Rev. 14. 16. See Ward's Coal from the Altar: p. 390.

7. The word of God is to be dispensed purely, without any sophistical or superstitious comments. Let nothing be said of God, without God's authority. In all doubts we must have recourse to the Law, and the Testimony, Isa. 8. 20. Moses returning from the Mount brought commands, not his own, but God's, Exod. 19. 7, 8. The Apostles Commission runs not for them to teach human Traditions, private Fancies, but to teach all things that Christ Jesus had commanded them, Mat. 28. 20. that is, either by himself, or by his Prophets. Therefore the Apostles themselves father their Doctrines upon Christ, 1 Cor. 11. 23. I have received of the Lord that which also I have delivered unto you: so 1 Thes. 4. 2. Ye know what Commandments we gave you by the Lord Jesus • ; As much as if he had said▪ The Commandments which I gave you are not mine but Christ's, he is the Law-giver, I am only his Messenger. So also 1 Pet. 4 11. if any man speak, let him speak as the Oracles of God; Let him be a Teacher well instructed in the Word of God, and produce Oracles, as it were, out of God's mouth. God cannot abide unlawful Mix • ures▪ that men should play the huxters with his Word, or plow with the ox of his Word, and the Ass of human traditions together. God will not have men set their thresholds by his, and their posts by his posts, Ezek. 43. 8. What is the cha •• e to the wheat? What are false Prophecies to the truth of God? Ier. 23. 28. Men's inventions are like light and empty cha •• e, that has no substance in it, nor give any spiritual nourishment, but God's Word is nu • ritive, like the purest wheat. We are called to be dispencers of the Ministries of God, not broachers of out own groundless conceptions; prop • gators of the old way and Doctrine, not coiners of a new. If an Angel from heaven should preach any other Gospel, let him be accursed, Gal. 1. 8. Reject therefore all new and feigned worships, and worship God after a way that is God's.

8. The word of God is to be dispensed plainly. He is the best Preacher, not who s •• atcheth the ears, but who pricketh and pierceth the heart. Therefore does Paul profess, that he had rather speak 〈◊〉 words in a known and intelligible Language, than five thousand in a strange and unknown tongue, 1 Cor 14▪ 19. Let us preach a crucified Christ in a crucified style; not with the persuasive words of man's wisdom, but in the demo • station of the spirit and power: not Rhetorically; but Apostolic • lly, not so much fi • ely, as soundly, not so curiously as carefully, not so • dmirably as intelligibly. Let our speech be simple witho •• figures, plain without mysteries, pure without mixtu • e; not curious, painted, affected, unnecessarily adorned: and so shall they be as fiery darts piercing the inmost conscience, and strong hammers bre • king the hardest rock.

9. The Word of God is to be dispensed fully. For, so runs the Dispensers Commission, Mat. 28. 20. all things whatsoever, &c. The least particle of God's Word is not fraudulently to be detained, but the whole counsel of God, without addition or diminution is to be declared, Act. 20. 27. And then, if any soul die, it shall fall by its own hand, and not by ours, and its blood charged upon its won head, not ours, when we shall faithfully have discharged our duty withou • fraud or fallacy, in preaching, exhorting, warning▪ threatening, and explaining all things needful to • alvation. Let us imitate the noble spirited Micaiah. who professed freely • King 22. 14. that he would not speak what the flattering Courtiers would dictate to him, but what the Lord should command him.

10. Let a Pastor feed his flock, and dispense God's Word sincerely. not designing his won profit or credit, but God's glory, Phil 4 17. so that Christ's authority, renown, and honor may be exalted; let us rejoice, though our own be eclipsed, nay extinguished, John. 3. 30. Ambition was the first mother of Heresy; Let us therefore turly and sincerely preach the way of the Lord, and study to promote his glory. For them that honor him he will honor.

Above all, thou man of God, flee covetousness. The love of money distracts the mind, makes it unfit for its sacred employment, and shoulders out Hospitality and Charity. We are God's Soldiers, now no Soldier entangleth himself with the affairs of this life, 2 Tim. 2. 4. They are unworthy the name of Christ's Ministers, who gape after the private goods, more than they desire the public good of the Church, that make a trade of their • acred function, undertaking it not to bring souls to eternal life, but to bring themselves a temporal livelihood. Covetousness is abominable in all men, but especially in Ministers, such therefore are called greedy dogs, Isa 56. 11. that prepare war against everyone that putteth not into their mouths, Mic. 3. 5. that pollute the name of God amongst the people, for handfulls of barley, and pieces of bread, for any light gain, Ezek. 13. 19. This in Bishops is called 〈 in non-Latin alphabet 〉 , filthy gain, because it is gotten filthily, unworthily, flatteringly, not without staining and • ullying the Ministerial dignity. This the Apostle condemns again and again, 1 Tim. 3. 3. Tit. 1. 7, 11. 1 Pet. 5. 3. Who can but condemn the preposterous ca • e of a Livelyhood, which some Ministers stand guilty of, who bestow more thoughts about breeding and feeding their cattle, managing their land, and such heterogeneous business, than in their studies, or the Promotion of Salvation of the people's souls: whom you may fitlyer call Feeders of cattle, than Feeders of Christians, whilst they converse more in their stables than in their studies, as though they still looked for Christ in a manger. Not that it is absolutely unlawful for a Minister of the Gospel (so it may be without prejudice to his employment and study to have some moderate care of his temporal concernments, (as about his cattle, and land, 〈…〉 like▪) but chiefly let him take heed to himself, a • d to 〈◊〉 Doctrine, and not be anxious or solicitous inordinately concerning a temporal subsistence; For the Lord is our inheritance, if we be faithful Vine-d • es • ers, and reapers for him▪ he will be vineyards, fields, and harvests unto us; Christ will suffer his sent-ones to want nothing, Luke 22. 35▪

Woe to those drones then, that do not feed, but feed upon the flock; These the Prophet strikes through with a sharp dart, Ezek. 34. 2, 3. For it is our duty to seek the peace more than the 〈◊〉 of our Flocks, 2 Cor. 12. 14. I seek not yours but you: We w • re ordained fishers of men, not of moneys. It ought therefore to be our care (as Aquinas ha • h taught us) to p • omote, and e • crease spiritual good in our people, rather tha • to procu • e and gather temporal goods for ourselves. Mr. Rollock, tha • fam • us Scottish light, professed, that of all his Stipends he had not hoarded one penny; for that these worldly things were never a care to him. Calvin, that choice man (not to be named without an honorable Preface) never studied to enrich himself; for all his goods (together with his Library, sold at the best rate) were hardly worth Three hundred Crowns.

Lastly, To all these things we must add Prayer, for our selves and for our Flocks; For, besides diligent Reading, Prayer and Temptations are requisite (saith Luther ) to make a good Divine. Whilest the hand turns over the Book, let the eye turn toward God; and never forget to importune his directing, assisting, emboldening, enlarging spirit, from whom all thy sufficiencies are: And thou wilt find, that to have Prayed well, is to have Studied well.