〈◇〉 OR Two brief but useful TREATISES, THE ONE Touching the OFFICE and QUALITY of the Ministry of the gospel. THE OTHER Of the NATURE and ACCIDENTS of mixed DANCING. In this Later, The Questions which concern the lawfulness or Expediency of Mixed Dancing are professedly handled and resolved. BY JOSEPH BENTHAM. Sometimes Rector of the Church of Broughton in Northampton Shire, now pastor of Neather Winchingdon, in the County of Bucks. LONDON, Printed by Tho. Roycroft, for Philemon Stephens, at the Gilded lion in Pauls-Church Yard, 1657. TO My very much, and very worthily Honoured friend, THOMAS TYRINGHAM Esq; of Neather Winchingdon in the County of Bucks. SIR, YOU performing your part of Seneca De benef. lib. 2 cap. 11. ( He who doth a good Turn must instantly forget it) give me leave to perform mine ( He that receives should always remember it) Ingratitude being such a Monster in Nature, solecism in Manners, and Paradox in Religion. Let no man therefore marvel( seeing Saint Paul, after his shipwreck, records( by the Pen of Luke) Melita, and especially Publius Act. 23. in the same; that I mention Neather-Winchingdon, in it yourself as memorable, I, in it, by your means( after many boisterous and tempestuous storms) casting Anchor. Where by the peoples kindness, especially yours, I have comfortably and contentedly continued since December 24. 1646. to this present, in an hired house, without craving, & often giving thanks, yet without being burdensome, I presume, supposing that none will much desire the continuance of things of that Nature. That a Village so small as Winchingdon, having poor who cannot, others who will not, having no help from any who are not Inhabitants, to give( of their own good will, freely without craving) maintenance for a Minister in any sort, comfortably to subsist, is, I think, as fit to make known, as hard to find. And therefore may be a president to people, whose Preachers preach to them the word of life, and whose means will not afford to them the bread of life. Of the Neighbours, I may say; some of them have dealt, and do bountifully; but yours exceeds them all, being far more then their all, which I mention not to disparaged the one, but to show a due and fitting respect to the other. Reverence, Maintenance, Obedience, and Prayer, being duties due from people to their Preachers, clearly manifested in the first of these following Treatises. I having of thee first as much as I expect, of the second so much, that I neither crave nor complain, do earnestly beg such an addition to the third, not to me,( but my Masters message) that you and they may be my Crown and Joy, 1 Thess. 2. 10. And such a continuance of the fourth, that I may render my Account with joy, that being profitable for you. Heb. 13. 17. Thus praying God, your whole spirit, soul, and body, may be preserved blameless; unto the coming of our Lord Jesus Christ, In whom I am, and rest Your affectionate pastor to serve in the Lords work, JOSEPH BENTHAM. To the Christian READER. Christian Reader, SAd it is to see Agatho, a base Ministrell outshine in favour all the Philosophers of his time, saith Mr. water-house Esquire, in his Apology for Learning and learned men, pag. 4. And it cannot but be as sad, to see Marsias the minstrel to strive with Phaebus, but to see Babys and Batalus effeminate Minstrells, to browbeat and bear down the Ministers of Christ. These being forsaken when they are followed, they being countenanced when they are contemned, richly rewarded, when these are ruined; They being pleaded for, and by some Ministers, when these are pulled down, yea by some of their Brethren: How sad, I do not presume to help or heal wholly what is amiss, yet I may use mine Endeavour. I hope that Ministers and Minstrells may have their right esteem and value, for which end in part I have published these two short Treatises. May I do some good, it is that I desire, and thy Prayers for me, who am, Thine, in and for the Lord Jesus, JOSEPH BENTHAM. These Books are to be sold by Philemon Stephens at the Gilded lion in Saint Pauls Church-yard. A Commentary on the twelve small Prophets, wherein the Text is explained some Controversies discussed, sundry cases of Conscience cleared, and many remarkable matters handled, that had by former Interpreters been pntermitted; whereunto is added, the Righteous mans recompense, or a true Christian characterised and encouraged, out of Mal. 3. 16 17. 18. by John Trap. A Guide to Godliness, or a Treatise showing the duties of a Christian life, with Helps and Reasons thereunto, and means to remove the impediments thereof, by John Downham, B. D. The best Religion, or certain learned Treatises and Sermons, wherein is largely explained the sum and principal Heads of the gospel, by Dr Gr. Williams. A Commentary or Exposition upon the doctrinal Books of K. Solomon, Proverbs and Ecclesiastes, wherein the literal sense is chiefly considered, the original Hebrew Texts, our English Translations, and Classical Authors are examined, and considered, by Michael Jermin: D. D. Quarto Books. CLaudii Galeni Opuscula varia, cum varijs Lection ' & Annotation ' criticis, a Thedoro Goulstono M. D. Paralipomena, Orthographiae, Etymologiae, Prosodiae una cum Scholiis ad Canones de genere substantivorum de anomalis praeteritis & supinis verborum Syntaxi, carminum ratione & figuris, collecta ex optimis authoribus in quatuor libris, per Johan Danes. A Treatise of the nature and qualities of such Simples which are frequently used in Medicines, with many compound Medicines for most Diseases incident to mankind, with the Explanation of all terms of art. As also a Tract concerning the Diseases of Children, by Rob. Pemel Med. Tithes too hot to be touched, certain learned Treatises proving Tithes to be due by the Law of Nature, Scripture, and reason; and therefore neither Jewish, Popish, nor inconvenient, by Sir H. Spelman. Psalterium Davidis Latino Saxonicum, a J. Spelmano, Hon. fill. e Patris Bibliotheca in lucem editum, ubi ad finem uniuscujusque Psalmi preces optimae in animum Psalmi reperiuntur. A practical Exposition of four select psalms, viz. 27. 84. 85. 87. by that godly and learned Divine Tho. Pierson. B. D. An Examination and confutation of the chief points of antinomianism, with an Answer to a Pamphlet, called the Compassionate Samaritan, handling the power of the Magistrate in the compulsion of conscience, by Tho. Bedford, B. D. A Commentary on the Lamentations of Jeremy, by John Udall. The New Birth, a Treatise of Regeneration, on Job 3. 3. by W. Wheatly late of Baubury. The Christians Conflict, showing the difficulties and duties of a Christian soldier in his warfare, with the armour and graces necessary thereto, as also a discussion of the case of usury & depopulation, with the errors of the Antinomianists, by T. Bentham. The society of Saints, a Treatise of christian good fellowes and good fellowship, by Tho. Bentham, the AUthor of the two following Treatises. Tho. Campanella his treatise, showing by what means the King of Spain may attain to an universal Monarchy, with a political description of each Empire, kingdom, and Common-Wealth of the world, and the causes of their rise and fall. Published in English, in regard much of the advice, concerning England, France, and Holland, is already accomplished. Octavo Books. SUndry Treatises of Mr. Rob. Abbot, late Pastor of St. Austins, London, viz. A catechistical Treatise, wherein the principles of Religion are propounded, expounded and applied, together with three Sermons on Psal. 19. 12. Mar. 3 45. 46. Psal. 31. 5. A christian family builded by God, on Psal 127. 1. directing to the duties of several persons of a family. The trial of church forsakers, justifying against the Brownists, that the Church of England, first is a true Church, secondly, hath a true Ministry; thirdly, hath a true worship. The young mans warning piece, a funeral Sermon on Prov. 4. 19. in twelves, Four Sermons on Ju. 11. 27. Math. 7. 2. 1 Tim. 1, 19. in twelves The holy life and happy death of J. Bruen of Bruen-Stapleford in Cheshire Esq; Exhibiting variety of memorable passages, useful for all sorts of people, as a path to piety and charity, by W. Hind. The life and death of that eminent Servant of Christ, Mr. Samuel Crook, late Pastor of Wrington in Somersetshire. A Treatise of the chief internal diseases of the head, with their signs, prognostics and cures, by Rob. Pemel. Med. Help for the poor, containing a collection of sundry Medicines, easy to be had, with an appendix concerning letting blood in the small pox, by R. Pemel Med. An abridgement of all Sea laws found among any People or Nation upon the costs of the great Ocean or mediterranean Sea, more especially fitted for the Seamen of Great britain. A grammatical Explanation of the 13. Book of Ovids Metamorphosis being that rhetorical contest betwixt Ajax and Ulisses, for Achilles armour, by. Tho. Hall. Two Tables of Logarythms of all numbers, from 1 to 100000. contracted into a portable volume, by N. R. The other the Logarythms of the right signs and Tangents of all degrees and minutes of the quadrant, each divided into 100 minutes, and the Logarythm of the semi-diamiter, or radius, being 10 00000 000000 with their admirable use for the resolution of Problems in Geometry, Astronomy, Geography, and Navigation, by Edm. Wingate Esquire. Books in Twelves. THe Temple, sacred poems and private Ejaculations, by Mr. George Herbert, together with the Synagogue. Sacred poems in imitation of Mr. Herbert, with an alphabetical Table, for ready finding out the chief matters therein contained sovereign comforts for a troubled conscience, wherein satans subtleties are discovered to the consolation of the distressed, by Rob. Yarrow. The light of faith, and way of holinesse, showing what to beleeive, and what to strive and suffer for in this contending age, and how to live in all estates and condition, according to faith, by R Byfield. Tho. Gatakeri Tetragrammaton de nomine Jehevah, dissertatio qua vocis Jeheva apud nostros receptae usus defenditur & equarurdam cavillationibus iniquis pariter atque inanibus vindicatur. Sabbatum dominicum. Four propositions, tending to reconcile the seeming differences between the Letter of the Law, and christian liberty in the Doctrine of the Sabbath or Lordsday, by Chr. Harvy. Mount Taber, six divine Meditations for the Exercise of faith, as propounded by Mr. Sam. Ward, in his treatise of the life of faith, Chap. 6. 69. with other occasional Meditations, by R. Willis THE FIRST TREATISE viz. Of the Office and Quality, Of the Ministry of the GOSPEL. In this Argument I shall lay, as a Foundation, that Scripture 1 Tim. 5. 17. Let the elders that rule well, be counted worthy of double Honour, especially they who labour in the word and Doctrine. THe words contain a Canon or Rule concerning the duty of, and towards all Ministers of the Word. The duty and dignity of which persons are here set down. 1. Their duty in these words Rule well. 2. Their dignity in these, counted worthy of double honour. Or, In these words we may consider 1. The duty of elders towards their people, they must rule well. 2. The duty of people towards these Elders, they must count them worthy of double honour. 1. The first are described. 1. By their name of dignities, elders. 2. By their name of Office rulers. 3. By the manner of their ruling it must be well. 2 The second sets before us. 1 The reward which of right belongs to these elders, that is honour. 2 The degree of honour, it must be double. 3 The right they have to the same, they are worthy. 4 The necessity of rendering it, let them Elders in Scripture signify sometimes, 1 Forefathers, Macc. 7, 3. 2 Aged Persons, 1 Tim. 5, 1, 2. 3 temporal Governours, Elders by Office in the Common-Wealth, Exod 4, 29, 7, 5, Math. 11, 23. Act. 4, 5. 4 ecclesiastical elders, who deal in the edification of the Church, having authority over a flock to rule and teach it, 1 Pet. 5, 1. Rule is Government, a ruler is a governor, to rule is to govern, See Lira. Bez. i● v. 4. Zanch. doct. christi loc. lege. Rom. 12. 8, he that ruleth with diligence, 1 Tim. 3, 5. Ruleth i. wisely governeth, causing every one to do their duty. Honour is al respect which men owe those which are their governours and elders; which respect consists particularly in reverence, obedience and maintenance, Rom. 7, Eph. 6, 1, 2. Mat. 15, 6. Double, double Spirit is a great portion of the spirit, 2 King. 2. 9. A double portion is two parts, Deut. 21. 17. double signifieth a great measure, Rev. 18, 6, double is great and much honour. I might directly draw from this Verse divers observations as 1. Concerning the names and titles you are to give the ministers of the word, Elders Act: 20, 27, 28. Tit. 1, 5, 7, 9. 1 Pet. 5, 1. 2. That the work of the Ministry is no easy occupation, but laboursome if rightly performed, Labour in the word. 3. That by executing our Office well, we may deserve well at the hands of our people, and be worthy of a reward, although we cannot deserve at Gods hands. 4. That Ministers of the word which rule well are chief elders and an especial honour is due to them especially. 5. That more honour is due to some, then other elders especially; which word is diversly expounded by our former worthies E. G. 1. Let the elders who rule well be accounted worthy of double honour, chiefly in respect, or because of their labour in the word and Doctrine. 2. Let the elders who govern and instruct the flocks well, be counted worthy double honour, especially such who take 〈◇〉. more then ordinary pains in the word and Doctrine. 3. Let all elders, both Presbyters and Deacons, be counted worthy double honour, especially Presbyters, who besides their government, labour also in the word and doctrine. 4. Let all sorts of Presbyters be accounted worthy double honour, they who were affixed to certain Churches; especially they who traveled up and down to preach the gospel, their pains and peril being more then the others. But my purpose is briefly to point at the duty of elders to people, and the duty of people to their elders. The elders or Ministers of the word ought to rule well or rightly perform the duties of their calling. Three times doth our Saviour Christ wish S. Peter to feed, Joh. 21, 15. 16. St. Paul gives a strict charge to the elders of Ephesus to take heed to themselves and to all the flocks over which the Lord made them Overseers, Act. 20. 28. He chargeth Timothy, as he will answer it at the dreadful day of judgement, to Preach &c. 2, Tim. 4, 1. and St. Peter most emphatically exhorteth Ministers of the word to feed, to take heed &c. 1 Pet. 5. 1. 2, 3. But to come to some particulars. That these elders therefore may rule well, they are to bear a tender love to their people, St. Paul calleth the Corinthians dearly beloved, 1. Cor. 10, 14. beloved brethren, 15, 5. 8. and tells the Thessalonians that he was willing to have imparted his own soul unto them, because they were dear to him, 1 Thes. 28. St. James speaks the same language, Jam, 1, 16, my beloved brethren: Arist. li. 4 de gen. cap. 8. lac spuma sanguinis Cael. Rhod. lib. 3. cap. 12. benignum corporis excrementum sanguinis e rubro in candidum mutato. Roder castro li. 4. cap 9. yea all Gods Ministers ought to love their people with the most tender & melting affectionatnesse, with the love of tenderhearted nurses, who feed their little sucklings with their own blood,( milk being no other then blood whited as Aristotle saith) 1 Thes. 2, 7, We were gentle among you even as a nurse cherisheth her children, with the same bowels of compassion, traveling mothers bear towards their longed for children, Gal. 4, 19, Of whom I travail in Birth till Christ be formed in you, with such manner of love as fathers have to their children, 1, Thes. 2, 11. yea with such as a man bears to his own bowels, Philemon In Psal 101. mystice pelicanus significat christum. Hugo de S. vict. de best. & aliis reb●s lib. 1. cap. 33. lib. 12. cap. 29. 1, 2, gladly to spend and be spent for them, 2 Corinthians 12, 15. St. Augustine calleth us Pelicanes, which revive their young( as some say) with their own blood. Thus Cyprian loved his, I grieve( saith he) my brethren, I grieve with you, neither will mine own integrity and private health ease my grief since a pastor is more wounded in the wound of his flock then of himself, I lament with those that lament, I mourn with those that mourn. Thus Bernard, With what joy( saith he) would all my bones be filled, Cyp. de lapsis. if I saw some signs of your calling and justification! and such was in St. John who rejoiced greatly when he found his hearers to 2. Sem. de resur. Domini. walk in truth, 2, Joh. 4. What and if therefore divers pastours, some by pining, some by poisoning, some by evil example, some by a continued absence show little or no love unto their people? yet let us so love the flocks committed to our charge as to spend and be spent for them, as to feed them painfully, carefully and faithfully, with the word of life, as to seek not theirs but them, as to rejoice when they thrive in grace: for our gifts, how excellent soever, without this profit is nothing, 1 Cor. 13. And why should we take upon us the government of the beloved Spouse of the son of God, and pasture sheep of the great shepherd, if we love them not? And how dare we become nurses and Parents to the Lords purchased inheritance not loving them, even so as to rule them well? Secondly, they are to pray for the people, witness, Samuells answer to the peoples request, 1 Sam. 12, 19, 23, God forbid that I should sin against the Lord in ceasing to pray for you, witness the practise of the holy Apostles and Prophets, witness the example of the great and faithful shepherd Christ Jesus, witness Gods precept to Aron and his sons, Numb. 6. 25, and St. Pauls precept to Tim. 1 Tim. 2, 1, 2, this is a good furtherer to our preaching, this is a means of sanctification, 1 Thes. 5, 23. this is powerful, profitable, prevalent to draw down Gods blessing upon our people. Should I say we are to pray for Kings, and all that are in authority, I have St. Paul for my warrant, 1 Tim. 2, 1, 2, and there is good cause why, their flesh is weak vid. glos. ordia. li●a. in Tim 2. like other mens, their work is great and weighty, and their falls are dreadful and dangerous, and their standing profitable and gainful. Should I say we are to pray for all Saints, yea for all men, I may safely do it, Eph. 6. 18 1 Tim. 2. 6. all being weak in Knowledge, Faith, judgement, Grace, subject to divers temptations, needing our help, All help coming of God, and Gods help being obtained by prayer. God forbid therefore that we should sin against our people, yea against God in ceasing to pray for them, 1 Sam. 12. 19. 23. Thirdly, They are to feed the flocks committed to their charge, Acts 20. 28. Saint Paul enjoyed the Elders of Ephesus, to do so, yea and practiseth the same duty 1. Cor: 3 2. I have fed you with milk Saint Peter gives the same charge, 1 Pet. 5. 1. Feed the flocks, and received the same command from Christ Jesus Joh. 21. 15. 16. Admit there are, who like the shepherds in Ezekiells time, feed themselves, eating the flesh, clothing themselves with the wool, but neglecting the flock, Ezek. 34, 3. Admit there are who strengthen the hands of evil doers, that none doth return from his wickedness, Jer 23. 14. Or which with lies make sad the hearts of the righteons, whom the Lord hath not made sad, and strengthen the hands of the wicked, that he should not return from his wicked ways, by promising him life, Ezek. 13. 22. yet let us be compelled to feed our flocks for, Are we by office the their fathers to beget them through the gospel, 1 Cor. 4. 4. As their Mothers to travail in birth until Christ be formed in them, Gal. 4. 19. yea nurses who are to feed them with milk and meat, 1 Cor. 3. 2. and shall not we be careful to feed them? Are we shepherds to draw waters out of the wells of Salvation, and waters of life, Not for beasts but men, Not for bodies but souls? And shall not we shepherds feed our flocks? Ezeck 34. 2. Is the word of God the souls bread▪ preaching its life, Pabulum ainae August. health, and sanctity, Job 23. 12. Waters, Wine, Milk, Food Green Pastures? And are we they, who are to break this bread of life, to draw these waters out of the wells of salvation, and shall not we feed? God forbid. Fathers, Mothers, Nurses we are, feed we therefore the young with milk, the strong with stronger meat. Clouds we are, distil we down therfore the nourishing rain, & due upon the thirsty ground of Gods people: Like dry ground in regard of thirst, and barrenness: shepherds we are, perform we therefore all pastoral offices, providing things necessary for our flocks. Defence, Meat, and Medicine. Is the mouth of a righteous man a Well of life? Prov. 10. 11. yea feeding many, v. 21. how much more should our lips be wells of life, should our lips feed many? And that first, by reading the word of God, a duty enjoined by the Lord himself, Deut: 31: 11: usually practised in the Church of God, Act: 12: 15: 27: 15: 21: to which a gracious promise of 〈◇〉 Isa. 29. 12. to red. Isa 65. 1. 2. Zach. 7. 7. to preach. The scripture red is the word of God, and we have no word of god but the scriptures, Hooker Pol. pag. 221. blessedness is annexed, Rev: 2: 3: This reading( a joint action with preaching, yea such, that the same word in the holy language, is used both for to red and preach) is a distinct, and reverend recital of the words, and syllables of Scripture. It is not the word of God, but an action about it. Neither is it preaching in the proper acceptation. Since the Israelites by hearing were to learn to fear God, Deut. 31. 11. 12. 17. 19. Since Scripture is the word of God himself, reading of it therefore is a means to edify, therefore to feed. Give we therefore attendance to reading, 1 Tim. 4. 13. earnestly bending our minds to take great care of it, and heed unto it. Secondly, By preaching the word of God. True it is, that any declaration of Gods will may be termed preaching, generally and improperly: So blessings, judgments, and the creatures preach, and in this sense, the reading of the word may be termed preaching, yet in the genuine and proper sense,( preaching being an action of the Minister soundly interpreting and opening the sense of the Scriptures by the Scriptures, with application of them to use of the Church by doctrine, exhortation, reproving, convincing, and comforting, as we see, Act. 9: 20: 22: He preached Christ, confirming that Jesus was Christ, i. Comparing scripture with scripture, confirming them together, and showing them to agree together, Act. 8: 28: he red 30. understandest thou? 31: how can I without a guide? 35: he opened his mouth and preached unto him Jesus. Neh: 8: 8: They red it the book of the Law distinctly, gave the sense, and caused them to understand the reading. Thus is not reading preaching, of this kind of preaching speaks Saint Paul, when he saith, Woe is me if I preach not the Gospel, 1 Cor: 9. 16: Thus the Apostles preached, their preaching was not reading of the word. Thus the son of God preached, Luke 4: 18: 19: 20: He red the Text, closod the book, &c. This is that guiding which makes reading more profitable, Acts 8: 31: of this kind of Preaching St Paul speaks, charging Tymothy, as he will answer at the dreadful day of judgement, to preach in season and out of season 2 Tim: 4: 1: 2: and thus ought we to preach, rightly dividing the word of truth, 2 Tim. 2: 15: That by our preaching our people may be converted, Mark 4. 12: get true faith, Rom. 10. 14. The Against Cartw. chap. 1. Dev. 1. pag. 572. Id. 16. chap. 2. Div 1. pag. 575. spirit of God, Gal: 3: 2: and salvation, 1 Tim. 4: 16: That so we may be truly feeders. Of reading and preaching, hear Arch-Bishop Whitgist saying, Both reading and preaching are necessary in the Church, and most profitable, the commendation of the one, doth not take any thing from the other: But preaching doth profit more, because it is more apt for the ignorant and unlearned, you have bestowed time to prove that which is not denied of any; again, If( saith he) preaching be taken generally for every kind of instructing or teaching by the word of God, then is reading preaching, but if it be taken in the usual signification for him that interpreteth scriptures, that teacheth and exhorteth in the Congregation, by discourse upon the Scriptures, and applying as occasion serveth, Eccl. Pol. lib: 5. Sect. 19. 20. 21. 22. then it is not so. So to the same purpose Mr. Hooker. Say not, that reading is sufficient for our discharge, that reading is preaching, if not better then preaching, let this be the plea of idol Pastours, who cannot preach, of idol shepherds, who will not preach, and of ignorant people who cannot judge, but reason rather after this or the like manner; Since sacred writ maketh reading and preaching two distinct actions, and gives in some sort priority to preaching. Since the ancient Fathers do no less, why else did they add to reading, so much preaching, that we red not only of their preaching twice often on the Lords day or Christians sabbath,( I would have none to cavil at the names of the day, they are canonical, one Can. 13. the other Can. 67.) as St. August in Psal. 88. conc: 2: harken saith he to the rest of the Psalm of which I spoken in the morning, St. Chrysost. in 1 Thes. Hom 11. Ad: Pop. Antioch, Hom. 10. St. Basil. Hexam. congres. 2. in Psal: 14 congres: 3: 47. 8. 7. congres 14: Against usury, in Matth: 18: against covetous rich men, but also frequently at other times, witness S: August: in divers places, Chrysostome in his Homil: on Gen: in 6: 7: 8: 12: Ad pop: Antioch, and S: Basil: Hexam. congres: 3: 8: in Psal: 14: 49, Since the Church of England, the most flourishing under the cope of Heaven, whereof wee are Members, is of the same judgement. What else means the 45 Can. enjoining beneficed men being Preachers, having no lawful impediment, to preach one sermon every sunday of the year? the 46 Can. enjoining beneficed men which are not preachers, to provide monthly sermons, the 47 Can. commanding the absence of beneficed men to be supplied by Preachers the 49 Can: limiting such who are not allowed Preachers, to red plainly and aptly the homilies? What else means the book of Ordination of Bishops, priests, and Deacons giving authority to Deacons to red, to priests to preach the word of God? yea what else mean the several seats ejoyned by our Cannons, the one for reading, the other for preaching, if they are the same? Since the word red and preached is more powerful and profitable then the word barely red, it confuting error more, rebuking offenders more, stirring up the floathfull more, comforting the afflicted more, and giving more understanding, Acts 8, especially applied to particular persons, and conditions: Without which the scriptures would not be so profitable, Since the word preached is more painful, requiring more preparation former reading, meditation, and memory, we cannot but conclude, that reading is unto preaching, that although to red the word is excellent, yet to red and preach the word is more excellent. Say not we will not preach, because our labour is but fruitless if not hurtful. For be it, That the rain makes moorish quagmires more miry, makes the thirsty ground more fertile. Be it, that the shining rays of the splendent Sun, makes irksome carrion and noisome dunghills more fastidious, they make the pleasant flowers more fragrant and delightful. Be it, they obdurate day, they mollify the tender wax. And admit our people are like those to whom Exekiell was sent, Ezeck. 2. 6. we shall do this good, we shall make them without excuse: To know there hath been a Prophet amongst them, we shall manifest the riches of Gods mercy in offering the means of conversion, we shall justify Gods judgments in condemning them for despising his Grace, we shall discharge ourselves from sin, and save our souls from destruction, and we shall convert those that be ordained to life eternal. But rather let us reason thus, Is preaching of the word a ministerial duty, distinct from reading, yea more profitable and needful? Then we for our parts( although some excuse their negligence one way, some another) will resolve to preach in season, and out of season, that so doing, we may feed the Souls of our flocks with that Milk, Honey, Nectar, food of Justice and truth, the word of God; that thus feeding wee may declare ourselves to rule well. Thirdly by catechizing, which is a plain teaching of the grounds of religion, by word of mouth from the holy Scriptures, with requiring an account of that which hath been taught by questioning with the hearers from point to point. Thus our Saviour often chatechised his Disciples, Philip the Evnuck, Saint Paul the Thessalonians, Act. 17. 2. This we are all enjoined, Can. 59. half an hour or more to examine, and instruct the youth, and ignorant persons of our parishes, in the ten commandements, &c. not only in Lent, but every Sunday and holiday. And for the performance hereof, King James, of blessed memory, did earnestly press us in his directions to preachers: And sure the neglect of this one cause why preaching is no more fruitful, and that so palpable ignorance is so predominant in this glorious sun-shing of the gospel, proceeds partly from this, That the unskilful in the ways of righteousness, are no more fed with this milk, by being taught, what are the principles of the Oracles of God? Heb. 5. 9. 12. Fourthy, By visiting the sick, It is our duty to visit those that are cut off, to seek the young ones, to heal the broken, and to feed that that standeth still, Zach. 11. 16. We are to be called to pray over the sick, Jam. 5. 14. as the last office we can perform to those, of whom the Lord hath made us overseers. And we are to teach not only publicly, but from house to house, Act. 20. 20. Admit the bodily physician is sent for, and we slighted. Admit we have not that comfort we desire from the generality of our people. Admit they expect cordials, needing corrosives. Admit we are to seek how to behave ourselves to sick persons, unwilling to lay open their estates, or discourse of soulsaving truths, in regard of their ignorance, bashfulness or the like. Yet let not us be now wanting in our endeavour, to see, to search, to salue our peoples sores, and save their souls. Lastly, That we may rule well, we must be examples to our Flocks, 1 Tim. 4. 12. In word, in conversation, in charity, in spirit, in faith, in purity. Being blameless, vigilant, sober, &c. 1 Tim. 3. 2. We ought to be like John the Baptist, criers in the wilderness, in regard of our preaching; and shining candles, in regard of our conversations, that so wee may say to them, as Paul to the Corinthians, Be ye followers of us, as we are of Christ, 1 Cor. 11. 1. and to the Philippians, 3. 17. Be ye followers together of me, and mark them which walk so, as you have us for an ensample. Bernard saith excellently, Feed with Prayer, De resur. Dom. Serm. 2. feed with Exhortations, feed with Example. We must not, like the Scribes and Pharisees, say and do not, or bind heavy burdens upon other mens shoulders, and not touch them ourselves, but rather, as a Trumpet is narrowest towards the mouth, so should we be strictest towards ourselves, A faulty life of a Minister, I●● Cor. 1. 12. makes his doctrine to be weak & unfruitful, saith Musculus. Heretofore Prophets and holy men were Voces convertibiles, Luke 1. 70. Which should teach the Prophets in our time, to be walking sermons in all their carriage towards the people, since he doth preach most who doth live best. Good preachers are the light of the world, Matth. 5. 14. Bad, are as fogs and Mists, which keep the people from seeing, and receiving the grace of God, one such in a Church is too many by one, the priest had Urim & Thummim in his Breastplate, Lev. 8. 8. so should we have science and conscience, joining integrity of life, to sincerity of Doctrine, the most respecting more good life, then good learning. A lewd pastor is but half a Preacher, who may peradventure, pull down more building in one week with his bad life, then he can set up again in a whole year with his great learning. A man must therefore be a good pattern, that he may be a good pastor, adorning with holiness of life, the soundness of his learning. First, These Elders therefore who rule well, must be fit to teach, 1 Tim 3. 2. For if the blind led the blind, both shall fall into the ditch, Matth. 15. 14. 23. 24. Eyes they are, and therfore ought to see; Stars they are, and therefore ought to have light, Salt they are, and therefore ought to season. Dogs which cannot bark, Salt without savour, Stars without light, eyes without sight, and blind watchmen, alas, how helpless; how hurtful? Secondly, As they are to have gifts, so are they to employ and improve them willingly and faithfully, 2 Tim. 4. 1. 2. I charge thee preach, be instant, &c. And thus did the Prophets and Apostles: I see little difference between a man who doth not Nec voluntas sine potestate, nec potestas sine voluntate prodest his duty, wanting ability, and another who doth not, wanting will. The deep Well which hath much water, and conveys it not out by pipes or buckets, differs but little from the empty puddle in regard of profiting others, although it may procure greater admiration, Clouds full of rain dropping down no fatness, do as little good as those without water. Let Saint Augustin speak for all, who saith, There are some Ministers of the Church, which In pro Serm. faithfully preach the word of God, but many who are damnably silent, some of ignorance refuse to teach, some of negligence who contemn the word of God, but neither those nor these can be excused from the fault of silence, whereas neither ought they to have rule, who know not how to preach, neither ought these to be silent who know how to preach. Thirdly, They ought to live holily and blamelessly. First, If any be in the place of the Ministry, who are not fit to teach, I earnestly entreat them to labour for the same, and therefore to give all diligence to reading, for what make you in the room of watchmen being blind? how dare you become Nurses wanting Breasts? Secondly, If any who having gifts and abilities, yet are not faithful and painful. Be ye persuaded to labour in Gods Vineyard, Watch men you are, therefore you must not be sleepy and negligent; you are Gods workmen, be not therefore carless and slothful, you are Gods Stewards, show therefore your faithfulness, employing your Talents to your Masters advantage. Thirdly, If any who live licentiously, I desire them diligently and advisedly to consider, that they never perish alone, but like Elies sons of Belial, they cause Gods people to transgress. What have you to do to declare Gods Statutes, or to take Gods covenant into your mouths, seeing you hate instruction, and cast his word behind you? Psal. 50. 16. 17. How can your people be followers of you, you not being followers of Christ? Be it, you are preachers, so may you lick the sores of others, yet have your own fester to destruction, so may you like way-marks direct others to heaven and never come thither yourselves, so may you like the snuff of a candle, give some light, yet be more offensive then your light doth good. So may you like Fullers earth purge others, and be cast away yourselves, and like Uriah carrying a Letter to his own ruin, 2 Sam. 11. Thinkest thou O man, that judgest another, & dost the same, that thou shalt escape the Judgments of God? Thou that teachest another, teachest thou not thyself? v. 21. and how can you say to your people, Be ye followers of me, you not being followers of Christ? Be you also persuaded, whom it concerns to take notice of these Elders. First, To take some order with such blind guides who want light, that themselves and those who are lead by them fall not into the ditch, for these elders rule not well. Secondly, To call upon those who have sufficient abilities but yet are idle and negligent, no longer to hid their Talents in a Napkin, like unprofitable servants. Say to them as the governor of the Vineyard, Why stand you all the day idle? go and work in Gods Vineyard. Tell them they came not into the Ministry to be idle and slothful, but to labour about the word and Doctrine, according to the dictates and directions of God 1 Tim. 5. 17. and * men. Thirdly, To labour earnestly Ut Episcopus nullam rei familiaris curam ad se revoces, said ut lectioni, & orationi, & verbi Dei predicationi, tantummodo vacet. council. Carthag quor. cap. 20. Primarium episcopo munus est Evangelii predicatio. Bellar. de gem. call. lib. 2. Cap. 5. Osorius de sapien. lib. 1, ( but let this be done legally and in order) the reformation of scandalous and offensive Ministers. Tell them that they rule not well, that they are hurtful in the Church & common wealth, that they should give good example, and not draw others to drunkenness, oppression, Usury, or the like by their example. Bid them consider what a fearful reckoning they have to make to the Judge of heaven and earth. Say to them as Cyprian to Epictetus, As if it were lawful before God, to approach to the service of God, after the service of the devil. Tell them that Ignatius saith, He who doth not correct his own actions, is brother to him who destroys himself. Fourthly, And to take notice of such who are apt to teach, faithful in teaching, and of a harmless life, for these are good Elders: These rule well, be not too credulous in believing false reports hatched and harboured against such, in the breasts and bosoms of ale-bench haunters, and other Stygmaticall varlots, but do you encourage such to go on as they have begun, and see that they be counted worthy of double honour. And thus much of the first particular, the office or duty of the Ministers of the Gospel. I come now to the second, namely, their quality or dignity, or that due and duty which is owing to them. Good people you see that of Ministers of the word, 1. Some there are who neither teach well, nor live well. 2, Some there are who teach well, and live ill. 3. Some there are who teach well, and live well. The first pull down with both hands by Doctrine & Example. The 2 pull down with one hand as they build with the other. The third sort build with both, namely, life and doctrine. The first sort hurt themselves and others. The second may profit some others but not themselves. The third sort profit themselves and others. Dr. Boys in 1 Cor. 6. 1. saith, If we preach well and live ill, our mettall is good, but our stamp is bad. If we live well and preach ill, our stamp is good, but our mettall is bad. If we both preach and live well, our penny then is good silver. And they who do so are elders ruling well, do you therefore give them double honour namely, 1. Reverence is an honour which you owe them, of which they are worthy, 2 King 6. 21. King Joash called the Prophet his father. The Corinthians received Titus with fear and trembling, 2 Cor. 7. 15. the Galatians received Saint Paul as an angel of God, yea as Christ, Gal. 4. 4. The Philippians are commanded to hold such in reputation, Phil. 2. 29. the Thessalonians to esteem them highly in love for their works sake, 1 Thes. 5. 13. and our Saviour saith, He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, Luk. 10. 16, let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God, 1 Cor. 4. 1. 1. What, and if some are so far from giving reverence to well ruling Elders, that they presume to mock them, either for pieties sake, or natural infirmities: Although such formerly have gained nothing but the tart and smart judgements of the Lord; witness those two and forty unnurtured Children which were rent in pieces by two Bears for mocking the Prophet, 2 Kings 2. 24. and the 16 Verse of the 36 Chapter of the second Book of Chronicles, which tells us, there was no remedy but Gods wrath must needs rise against them, when they mocked the Lords Messengers, despised his word, and misused his Prophets. 2. What, and if some in stead of reverencing persecuted their well ruling Elders, smiting them with the tongue, as the Jews did Jeremy? Jer. 38. 18. little considering that Jeremies persecutors did stumble, Jer. 20. 11. And they who despise these, despise Christ and his Father who sent him. 3. What if others, although they are not mockers nor persecutors, yet show little or no respect to such manner of persons; little considering how beautiful the feet of those should be who bring the glad tidings of salvation, Rom. 10. 15. And that where visions fail the people perish, Prov. 29. 18. Yet beloved Brethren, be you entreated to have such in reputation and to esteem them highly in love, for their works sake, 1 Thes. 5. 13. Say not, Our Ministers are our Servants, therefore not much to be respected. For as Saint Paul was the Corinthians, so are we your servants for Jesus sake, 2 Cor. 4. 5. As you are Gods Servants, Saints, and Children: Not if you are slaves and sons of Satan; not to your bodies, but to your souls; not to your civill affections, but to your edification; not to do your will, but Gods will; not by slavish subjection but by sanctified submission; not by riding, running, waiting, working, but by reading, preaching, praying. Say not, Some Ministers are wanton, others are sour and sullen, some are spiteful, others vainglorious, and others simplo; some are rich and covetous, other are poor and contemptible; some are ceremonious, others schismatical, scarce any therefore worthy to be reverenced. For we may be pleasant, yet not wanton, sober yet not sullen, sharp, yet not spiteful; plain, yet not ignorant; rich, yet not covetous; poor, yet not burdensome; yield to ceremonies, yet not fallen from sincerity; observe not every one punctually according to the rigour of the letter, yet not schismatical. Say not, What reason have we to reverence those who have their maintenance from us? You are to give tribute to Caesar and honour also, pay to Physitians and Lawyers; and respect also; maintenance to Parents deprives them not of their honour; your Ministers likewise are to be reverenced by you although they have their maintenance from you( but the most Ministers have their maintenance from the laws, not the people) for be it, it is from you, yet of duty, by divine precept, as to Caesars, and to Parents, so to Pastors. Say not, For the general that calling is supplied by men of mean and poor parentage, seldom by those who are of great birth. For Salomon and David were Kings, yet Preachers. Isaiah of the blood royal, yet a Prophet; and be it all were of mean parentage( which is not true) and are not oftentimes Lawyers, Physitians, and great Statesmen also of as mean) David had right to Hierom. Kingly honour, although taken from the Sheephook to the sceptre. Joseph and Daniel were to be respected as Kings chiefest favourites, although taken from Dungeons. The Apostles had and have an apostolical esteem although chosen from Nets and such like conditions; so that well ruling Elders are not to be disesteemed because of their birth and parentage, but to be much respected for their high and honourable calling. Reason therefore thus, and say, Are these Elders who rule well, labouring in the word and Doctrine( as indeed they are) Co-workers with God? 2 Cor. 6. 1. 1 Cor. 3. 9. Ambassadors for Christ, 2 Cor. 5. 20. reconcilers of men to God, v. 18. 19. Ministers of the New Testament, 2 Cor. 3. ●. A sweet savour of Christ in them that are saved, and in them that Perish, 2 Cor: 2. 15. Ministers of Christ, 1 Cor. 4. 1. Stewards of the mysteries of Christ, ibid. Men of God, 1 Tim. 6. 11. 2 Tim. 3. 17. in regard of their excellent gifts, and authority, Angells, Revel. 2. 18. Fathers begetting, 1 Cor. 4. 15. Mothers traveling in birth, Gal. 4. 19. and Nurses cherishing, 1 Thes. 2. 7. we will count them worthy of, and yield them such honour, as highly to esteem and reverence them. The second thing owing to them, is obedience, For this the Corinthians were commended, 2 Cor. 7. 15. The Thessalonians, 1 Thess. 2. 13. and Philemon, v. 21. having confidence in thy obedience. This is strictly enjoined by the Apostle, Heb. 13. 17. obey them that have the rule over you, for they watch for your souls. And by our Saviour Christ, yea to the Scribes and Pharisees, although they said and did not, so far forth as they taught the Truth, Matth. 23. 1. 2. 3. First, They are Fathers, you are children; they are shepherds, you are Sheep; They are Ambassadors from Christ your King to you subjects, They are Threshers, in regard of the word, to beat out the true sense, and in regard of you to beat out your virtues, and make them appear, to beat out your vices that they may be partend from you, they are Gods Husbandmen, the matter wherewith they plow is the word of God, you are his tillage, 1 Cor. 3. 9. they are Gods builders, you are his building 1 Cor 3. 9. 10. they are Masons, Ezek. 13. 15. 16. your souls are the walls, the Ministry of the word the mortar. Children obey their parents, sheep their shepherds, Gods Subjects, his Ambassadors: Tillage submits to the Husbandman to be ploughed, weeded, and sown, stones to the builders to be squared, ordered, and fitted for the building, and are not you then to yield obedience to these Elders ruling well, think you? Secondly, Shall such who will not obey these watchmen of the Lord, die in their iniquity, Ezeck. 3. 17. yea shall it be more tolerable at the day of judgement for Sodom and Gomorah then for those, who will not hear these, Matth. 10. 14. 15. and are they not to be obeied, think you? Thirdly, Is obedience to these a means to obtain for yourselves, an escape from sin, yea life and deliverance of your souls, Ezek: 3. 21. and joy to your pastours who rule well, 2 Cor. 7. 15. 16. and are they not to be obeied, think you? Fourthly, Doth the Apostle reckon up so many motives which are very forcible to persuade people to obey their pastors and their Doctrine truly taught them? Heb. 13. 17, One from the worthiness of their vocation and excellency of their office, which is to oversee. Another from the proper work of their Ministry, which is to watch for your souls, one from the weight of their charge, which is to give an account for you, and another from the divers effects of your obedience or disobedience. Joy to your Pastours, if you obey them, they shall render their account with joy, grief to them if you are disobedient, which grief will be unprofitable to you, and are you not to obey them, think you? He that obeyeth not these is altogether an Atheist and a wicked man, and doth contemn Christ, and diminish his constitutions, saith Ignaetius. Say not, Might it please the Lord to speak to you, then you would hear with reverence, and obey with diligence. For should God speak from Heaven, you durst not hear, Exod 20. 19. could not they, and can you? Moreover, the Lord doth speak by us, as Kings by their Ambassadors, 2 Cor. 5. 19. Say not, We would willingly hear, and obey, was the messenger or preacher, this or that famous man; but such and such are base fellowes in mens esteem. For were not the Apostles and Prophets so accounted of? yet were they to be heard. It is the good pleasure of our God, to save them that believe, by the foolishness of preaching, 1 Cor. 1. 21. foolishness, not in regard of itself, but in the opinion of worldly men, yet it is the savour of death unto death, or of life unto life, 2 Cor. 2. 16. Be it they are mean, yet being Gods mouth, hear them, obey them. Is gold or silver of greater weight or worth out of a purse of velvet, decked with curious imbroyderings, then out of a plain and homely pouch of leather? may not meate be as pleasing to the palate, as wholesome in the stomach, and as nourishing to the body of an hungry man, out of a clean earthen or wooden platter, as out of a plate of silver? doth not a candle shine as bright and profitable from off a plain and wooden Candlestick, as from off another, made of the purest gold, and framed after the most curious form, the exactest skill, the cunningest artificer could invent? and shall the Lords word, better then thousands of gold and silver, the most nourishing meat of each sanctified soul, A light to the feet, & a lantern to the paths of godly men, suffer loss and diminution of its peerless valuation, be disabled from nourishing the new born christian babes, that they may grow thereby, or have its more then sun-like light( for that cannot guide to heaven) eclipsed by the meanness of the messenger, And say I this as a man, doth not the Apostle speak the same thing? 2 Cor 4. 7. Say not, I cannot hear such, they being reputed naughty men. First, It was we know the portion of Elija, Jeremy, Paul, John Baptist, and of our Saviour Christ, that man without sin, the best preacher that ever spake upon earth, to be accounted pestilent fellowes, troublers of States, ring leaders of Sectaries, deceivers of the people: And therefore no marvel, though the envious man still strives to eclipse the brightest lights, and to darken their bright shining rays; of sincere doctrine, and soundness of life by some hellish exhalations, of slanderous imputations, drawn out of the misty fogs of dunghill dispositions of earthly worldlings, by the heat of malice; pride, and passion, and to deface their blameless innocency, and the most upright and conscionable carriages in their callings; with the staining tincture of contentious faction, hellish maliciousness, base covetousness, opinionative pride, or some such like defamations darkening and obscuring these shining stars, to this end and purpose, that others might fall and never rise again. Secondly, But what if the messenger be a man of infamous rank?( as alas, there are too many such) yet you are to regard his Doctrine which is of God. An authentical Proclamation loseth no whit of its authority, by the promulgation of a deboist officer, Elijas food was acceptable to him, although unclean ravens were his servitors, and I think none of you will refuse currant coin from the hands of slovenly or bad companions, and shall we not hear the Scribes and Pharisees, sitting in Moses chair? Matthew. 23. 1. 2. 3. because they say and do not. But rather argue and conclude thus. Since no flesh can hear God speak and live, Exod. 20. 19. Since it is impossible, and against the pleasure of Christ, to hear him preach again in his man hood. Since it is no ways warrantable to expect teaching by Angels there being no such precept or practise. Since it is not only impossible, but also unprofitable to have a teacher come from the dead, for they who will not hear Moses and the Prophets, will not hear such, Luke 16. 31. Since( although it was to be wished, that none but good men did preach) we must not so much regard who speaks, as what is spoken, we will resolve henceforward to hear Gods voice in the Ministry of the word, not spiderlike, striving to suck poison from the sweetest flowers, not Scribe like, seeking with How we are to hear. poisoned hearts to entrap the preacher, as if we came to mend him, not ourselves. Not Athenian like; itchingly desiring Novelties, new Texts, new teachers, seeking not for grace, but news to feed our vain Th'e scollars of the rabbis were observed to be of divers capacities, whence they said, some had Conditionem spongiae, others, Clepsydrae, others, Sacci faecinacij and others Cribri, Goodwin l. 1. c. 7. and fond curiosity. Not unprofitably, like the ground by the way side, the thorny, or stony ground, or like riven vessels who, receive much water, but leak out all. Not obstinately like those pertinatious stiff-necked Jews, who resolutely answered, they would not harken, Jer, 44. 16. But with a serious christian preparation, diligent attention,, post consideration, and practise the end of hearing, joining to hearing attention; to it a care to believe, & to it a conscience to obey, that so the word of God which they preach, as it a word of grace, Act. The word of God 20. 32. coming from Gods grace, showing his grace, and working grace in those who believe & obey it. A word of faith, Rom. 10. 8. requiring faith to believe it, teaching what faith is, begetting and strenghtning the same. A word of life, John 6. 68. begetting a spiritual life, nourishing and strengthening the same, and offering eternal life. A word of salvation, Act. 13. 26. in regard of its fruits and effects, declaring the way of salvation to us. A word of reconciliation, 2 Cor. 5. 19. showing how men are reconciled to God, and instrumentally working the same betwixt God offended, and man offending. So it may be a word of Grace, of Faith, of Life, of Salvation, and Reconciliation to us, that so these watch men who have the oversight of us, may render their account with joy and not with grief, which would be unprofitable to us, and that so we may yield them obedience, a branch of that double Honour, these well ruling Elders are worthy of Thirdly, You are to count them worthy of, and to give them maintenance, not as rich men give alms to beggars, but as men give fees to Counsellors, and Subjects tribute to Kings, Our preachers are the oxen treading out the corn, see that none of them want, and do not say, I will give if he will ask. Dost thou therefore expect that he should ask? Dost thou therfore feed Gods ox, as thou dost a wandring beggar? saith St. Augustine, Sure I am: The Lord saith expressly, Take heed thou forsake not the Levite as long Conc. 3 de 2 parte, Psal. 103 as thou livest, Deut. 12. 19. 14. 22. Sure I am, our saviour saith, The workman is worthy of his meat, Matth. 10, 10 sure I am, the Apostle saint Paul urgeth this by divers unanswerable reasons, 1 Cor. 9. 4 5 6 7 8 9 10 11 12 13 14. And expressly enjoineth him that is taught in the word to communicate to him that teacheth in all good things, Gal. 6. 6. and particularly points at this, as part of that honour these Elders are worthy of, saying, Thou shalt not muzzle the ox that treadeth out the corn, 1 Tim. 5 18. First Peradventure you will say, we are freely to give because we have freely received, Matth 10. 8. Secondly, Peradventure you will say, Saint Peter refused Magus his money, which he offered to buy spiritual things, with an holy indignation, Thy money perish with thee, Act 8. 20. Thirdly, Perhaps youl say you are to have such things without money, or money worth, Isa. 55 1. 2. Fourthly, It may be youl object Saint Pauls noble justification of himself, 2 Cor. 2. 17. We are not as many who make Merhandize of the word of God. Fifthly, Or Saint Pauls rule, 2 Thess. 3. 10. If any will not labour, neither should he eat, but these labour not. Sixthly, or Saint Pauls practise, who laboured with his hands for his maintenance, and left it as an example. But if any thinketh that any of these scriptures exempt him from this duty of maintenance, he wresteth scripture, he wrongeth himself. First, True it is, our Saviour saith, Freely you have received, freely give, but it was to them who had extraordinary gifts freely given without former labour and charge( this was also a Temporary precept, else may we not preach to the gentiles, v. 5. neither wear shoes, nor use a staff, v. 10. and of them he said also, The workman is worthy of his meat, v. 10. Secondly, True it is, Saint Peter disdainfully refused simon Magus his money, because it was offered with a carnal covetous mind, and for an ill end, yet the same Apostle received of simon the Tanner and those that came with him, Act. 10. 6. 23. Thirdly, You are to buy without money &c. Isa 55. 1. 2. namely spiritual graces, by endeavouring to obtain them in the use of sanctified means of hearing, prayer, &c. Fourthly, As for Saint Pauls not making merchandise of the word, it signifieth, and so it is now translated, We do not deal deceitfully with, or we do not corrupt it. Fifthly, Saint Paul saith, Let not those eat who will not labour, and so say we, if they have ability, and may have employment: But do you think ours is no labour? if so, you contradict Saint Paul, who calls it The work of the Ministry, Eph. 4. 12. A good work, 1 Tim. 3. 1. A labour, 1 Thess. 5. 12. About the word and Doctrine, 1 Tim. 5. 17. yea a work more then enough for any man, 2 Cor. 2. 16. who is sufficient for these things? dreadful even to the shoulders of Angells, saith Bernard. Serm. 2. de Resur. Dom. Sixthly, True it is, Saint Paul laboured with his own hands, yet the same Apostle commanded that Ministers should be maintained, he also took maintenance, 2. Cor. 11. 8. Phil. 4. 16. And when he refused maintenance, laboured, and so became an example, it was for special reasons, as that he might not be burdensome to the poor Church of Thessalonica, 2 Thess. 3. 8. That he might not cause some covetous Corinthians to detest the gospel, finding it chargeable as the Gadarens did Christ, for their swine. That he might stop the mouths of such false prophets who accused him for making advantage of the gospel: And that he might be an example of pains and industry, and so shane the Ephesians, and Thessalonians from loitering, and idleness, Act. 20. 34. 35. 2 Thess. 3. 9. Not that he would have all Preachers do so, since such must not entangle themselves with the affairs of this life, 2 Tim. 2 4. nor would the Apostles serve Tables, Act. 6 4. but did forbear working, 1 Cor. 9. 4. Paul( and Barnabas) excepted, who calls it an abasing of himself, 2 Cor. 11. 7. reckons it amongst his afflictions, 1 Cor. 4. 12. and from whose labouring with his hands, this onely may be collected, that in some cases, a Minister of Christ may voluntarily use any lawful art or calling, manual or mental to supply his necessities, provided it be no impediment to his ministerial office. Be it, that many people are so far from saying, what shall we give the man of God? 1 Sam. 9. 7. that they are always harping on this string, in effect, pinch the Parsons side, they have too much. So far from making them partakers of all, that willingly they will make them partakers of none at all of their goods, thinking peradventure, that Ministers of the Word being spirtuall men, they can live of the air, or a few airy customs. Be it, that many people love perhaps their Ministers, and delight to hear them preach, but will unto make them partakers of their carnal things, although they reap their spiritual; dealing like covetous chuffs, who love good fare, so be it they may feed thereon freely. Yet men fearing God, ponder advisedly of these following particular reasons. The first is drawn from Gods precept, Deut. 12. 19. 1 Cor. 9. 8. A praecepto 1. &c: Gal. 6. 6. The Second, from Justice and Equity, as thus, First, The workman is worthy of his meat, Matth. 10. 10. these Ab aequo 2 are workmen. Secondly, None goeth to warfare at his own charges, 1 Cor. 9. 7. these are souldiers. Thirdly, Those who plant, look to eat of the fruit, 1 Cor. 9. 7. These are planters. Fourthly, They who feed a flock, look to eat of the milk of the flock, 1 Cor. 9. 7, 8. These are feeders. Fifthly, They who plow, plow in hope, 1 Cor. 9. 10. these are plowers. Sixthly, They who thrash, thrash in hope, 1 Cor. 9. 10. these are Threshers. Seventhly, They who preach of the gospel, should live of the gospel, 1 Cor. 9. 14. Giving succour and maintenance to these, brings great gain Ab utili. 3. to the giver, witness the widow of Sarepta, who had abundance in a dearth, and her son raised from death by succouring the prophet, 1 King. 17. 10. 23. witness the Shunamite, who providing for the Prophet, obtained a son twice, 2 King. 4. and her lands, 8. 6. witness Onesiphorus, who obtained Saint Pauls earnest prayers to god, for himself and his family by refreshing him oft, 2 Tim. 1. 16. witness the promise of our Saviour, He who receives a Prophet, shall receive a Prophets reward, Matth. 10. 41. and of his father, Mal. 3 10. bring all the tithes, prove me if I will not open the windows of Heaven, and poure you out a blessing. The Philippians communicated to Saint Paul, Phil. 4. 14. The Ab exemplo 4. Galatians could have been contented, to have given Saint Paul their eyes, Gal. 4. 13. the poor widow, although her meal was but little, will make the Prophet a cake first, 1 King. 17. 13. Micha will allow his wandring Levite a double svit of apparel and ten shekels of silver by the year, and his victuals judge. 17. 10. wicked Jesalell feeds at her own table, four hundred false Prophets, 1 King. 8. 19. and idolatrous pharaoh, gives such allowance to his priests, that they sold not their land in the dearth, Gen. 47. 22. These bring that one thing which is necessary Luke 10. 42. Ab oficio 5. These sow spiritual things, 1 Cor. 9. 11. These are to give themselves to reading, 1 Tim. 4, 13. 14. and not to be entangled, 2 Tim. 2 4. These are our spiritual fathers, these spend themselves for our good, our duty is therefore to sow unto them in carnal things, to allow them maintenance, that they may not entangle themselves with the affairs of this life. Then reason, and resolve after this or the like manner. First, Hath the Lord enjoined us by his authority that which none more sovereign. Secondly, Hath he persuaded us by reasons, then which none more equal. Thirdly, Hath he alured us by his promises, then which none more ample. Fourthly, Hath he moved us by examples of rich and poor, of good and bad, then which none more prevalent. Fifthly, Hath he imposed upon us a duty, then which none more just. First, By these we believe, 1 Cor. 3. 5. Secondly, By them we receive the spirit, Gal. 3 2. Thirdly, By them we are begotten to God, 2 Cor. 4. 5. Fourthly, we are instrumentally saved, 1 Tim. 4. 16. Fifthly, for they are they who spend themselves for our good, which sow to us spiritual things. Let other men therefore do what they will, we are resolved, That they who preach the Gospel to us, shal live of the Gospel, yea so that they may give themselves to reading, 1 Tim. 4. 13. so that they need not entangle themselves with the affairs of this life, 2 Tim. 2. 4. and to furnish them with such maintenance, which is befiting their calling so honourable: That as their Ministry is more excellent then the levitical, so their maintenance may equalize theirs at the least,, that so they may be given to hospitality, 1 Tim. 3. 2. we rendering to them this other part of the honour due to them, namely Maintenance. Fourthly, To these let me add a fourth, which is prayer for them. It is a comely and Christian thing when Ministers and people pray one for another, the prayers of the Church are most excellent and necessary, else Saint Paul would not so often have begged them, Rom. 15. 30. Strive in your prayers to God for me, Ephes: 6. 18. 19. pray for me, 1 Thess 5. 25. pray for us. Moses likewise prays for the Tribe of Levi, Deut. 33. 8. forget not therefore good people to pray for us: that we may have fitting abilities, much and manifold mischiefs flowing into the Church by the ignorance, error, or profaneness of Ministers. Pray for us, that we may have a right use of our abilities, that God would excite us to use, and direct us to use aright our gifts to his glory, and the salvation of men, pray for us that our labours may be fruitful and successful, since, if your teachers be the more endowed with devotion, gifts of utterance, and an holy life, they are the better enabled to edify you thereby. Think it not therefore sufficient that you yield us audience, reverence and maintenance, except you add this also of prayer for us. You who are Elders have heard some of your duties, although Application. but briefly and concisely pointed at, and you who are people have likewise seen some few of your duties, although but succinctly laid down. Let us all join practise to preaching, be wee not only hearers, burr doers also of the word. Could we be persuaded truly to love you our people, and you rightly to esteem of us for our works sake, if we did give ourselves wholly to reading to exhortation, and Doctrine, and you afford us sufficient Maintenance, If we did faithfully and constionably preach Gods word to you, and you did diligently obey it, if we gave you good light by our virtuous example, and you were followers of us, as we of Christ, what happiness in the Church? what felicity to the Common wealth? what joy to God, to Saints, Angells, and our own souls? To conclude, Ought Gods Ministers to be such as before? First, You who are patrons, consider, That as you have Honos, so likewise Onus, you are patrons, and therefore called the advocates of the Church, because you should defend the cause of the Church, as advocates the cause of their clients, you have Tillesley. the patronage, but Patronatus gratia, because Gratis conferri debent beneficia,, benefice are to be freely given, be ye careful that for any by respects,( as for pleasuring of friends or private profit) you thrust not into the Church such Elders, who in likelihood will not rule well. As you dread to place lame, deformed and unsufficient to give attendance in a Kings Court, so fear to intrude into this so weighty work of the Lord, unfaithful and unable: Remember that the Lord would have no blemished Levite to attend at his Altar about the ceremonial Sacrifices, Lev. 21. 17. and do you think he will take it well at your hands to have such, whose defects and blemishes are worse then bodily, intruded into the ministry of the gospel, to attend upon those needful and substantial duties? what became a sin to root out Jeroboams house? did not his calves, and his calvish priests? 1 King. 13. 34. were the Levites to excel, yea the singers in the tune and sound, and are any good enough for the Ministry of the gospel? yea ought they not much more to excel in the Text and sense of scripture? Do you your duty, and see that as you make choice of the best and not the worst builders for your own houses, so select the best and not the worst for Gods. choose not the worst shepherds for your souls, since youle have the best for your sheep, content not yourselves with the worst teachers for yourselves, who strive to have the best for your children, be you careful to find out those who may be Elders ruling well, so shall you declare yourselves to be Guardians, Advocates, and true Patrons of the Church. Secondly, Let us who are in the Ministry, remember what promise we made when we entred into the same, namely, to instruct by private and public monitions, and exhortations, to make ourselves and our familyes wholesome spectacles, and examples to the flock of Christ. Consider we seriously why we came into the Ministry, we came not in to live an idle voluptuous life, but to do a great and weighty work to be Gods husbandmen, plow men, feeds-men, reapers, builders, planters, watchmen, shepherds, and fishers. We look for carnal things, let us sow spiritual things, we look for hire, let us do our work, serve we at the Altar, who would live of the Sacrifice: It is but reason we should teach the gospel who live of the Gospel, let us break the bread of eternal life to those who feed us with corporeal bread, it is meet that we who look for the milk of the flock should feed the flock; you know Beneficium postulat officium. Look we also to our lives, for what credit can men give to our Doctrine, when they see us light and idle in our living? what reverence will they give our persons, in whose manners they see no gravity? is it any marvel we are out of credit, when our lives and conversations are contrary to our own laws and profession? And be we diligent and faithful in preaching, we may spend a great deal of time in tricking up a Sermon for our people, and procure that perhaps which Demosthenes hunted Hic est ille Demost●henes Hic mulget hir●um, ille supponit crib●um. after, and had, There goes eloquent Demosthenes, but to little purpose in regard of our hearers, they being no more bettered by it, then the Fox in the Fable was by the Cranes banquet provided in a long neckd glass, it being beyond their capacity. We may preach before them some elaborate glistering Sermon, and have no better success, then if a Goldsmith should open a rich shop in a country market. Here be brave things, every one would be ready to say, but they are too costly for them to deal withall, whereas they who bring corn, meat, and such other useful matters,( although they have not such great admiration) have more chapmen and greater vent for their commodities, because these are needful things, which the countryman comes purposely to buy, and is able to compass. So if we soar aloft beyond our peoples reach, the countryman hearing abundance of Hebrew, Greek, and latin, a Scholiasticall discourse of some great controversy. He stands amazed, and saith, Oh here is a great scholar, a brave and learned Sermon, but alas poor man, it is too costly for him to carry home, whereas if we preach plain and needful points concerning the mysteries of salvation, he cannot but conclude such belong to him, mistake me not, I would not that men should vent raw, sudden and undisted meditations, I would not that any should deal with the word loosely or superficially for rawness raggednesse and independency of that which is delivered( when the preacher doth not testify his afore hand care by dealing substantially) makes preaching oft contemned. I speak not against a sparing alleging of Fathers in Sermons: I have, you see, done so myself. I speak not against learning, but wish it did more abound in us all, but this I know that it pleaseth God by the foolishness of preaching to save souls: And since such kind of preaching which King James in his directions to preachers, calls light, affencted, and unprofitable kind of preaching, yea an airy nourishment, and leaves the people like Abrasae tabulae, new table books, let us in preaching seek Gods glory and our peoples good, rather then vain glory and our own applause. Thirdly; Let me once again speak to you who are in authority, because these Elders who rule well stand in open defiance against all manner of wickedness, because they stand at sword point against sin and transgressions, because they swim not down the ordinary stream of this wicked world, but labour to dam and stop the source and current of iniquity, are subject to all slanderous reproachful reports, and the utmost mischief the sons of Belial can cast upon them, the more labour they take in tillage, the worse oft times is their harvest, the more fuitfull these trees are, the more cudgells are thrown against them, and the more these stars do shine in Doctrine and Example, the more dogs do bark against them, and the more eyes are fixed upon them, as some for their good, so others for evil. As therefore Saint Paul charged Timothy: So I beseech you to use your authority to the countenancing of such Elders who rule well, and in seeing They be counted worthy of double Honour. Fourthly, Lastly all good people, you seeing what honour you owe to your Pastours, be not you behind or defective in your duty, but As they rule well, so see That you count them worthy of double Honour, yea one and other, consider I beseech ye what I have said, and the Lord give you Understanding in all things. The End of the First Treatise.