THE Sacred Ordinance OF ORDINATION, By Imposition of the Hands of the PRESBYTERY.  
As it was lately held forth in a Sermon Preached at the solemn Ordination of Ministers in the City of Norwich June 11. 1656.  
By John Brinsley Minister of the Gospel at Great Yarmouth.  
Whereunto is also affixed the Word of Exhortation given to the Persons then and there Ordained, being useful to all others of the same Tribe.  
By Nic. Ganning, B. D. Minister of the Gospel at Barnham-Broom.  
LONDON: Printed by Rob. Ibbitson, for Tho. Newberry, at the Sign of the three Lions in Cornhill. 1656.   

To the deservedly honoured, the faithful Dispenser's of the Mysteries of Christ in the County of Norfolk.  
Especially such as were Assistant or present at the late solemn Ordination of Ministers in the City of Norwich. June 11. 1656.  
Much esteemed in the Lord,  
WHat was lately at the request of some of you Preached, is now (with some small Additaments) upon the like score Published. Wherein you have a brief account of a Gospel-Ordinance, a leading, and (take it in a qualified sense) a Fundamental Ordinance, upon which all other public Ordinances (as to the right manner of dispensing them) have a dependence, Touching which, we may say that it is no small comfort to us, (and we presume the like to you) that so many, so fitted and qualified for the work of the Ministry, have in these dissolute and discouraging times appeared willing to put themselves 〈◊〉 it, 〈◊〉 that in God's way. A hopeful intimation, that God hath yet a gracious purpose towards this poor Church of his, that he hath a Harvest yet to be gathered in this field, whereunto he is pleased to send forth such a succession of Labourers. Hereunto you have also (at the same entreaty) affixed the latter service of that day, the word of Exhortation; which giveth the like account of what is required at the hands of such servants of the Lord, as are thus dedicated unto him, and so, fitly serving as an Applicatory supplement to the aforesaid Doctrine. May both these conduce to the furthering of that good work, for which they were, and now are intended, we have what we aimed at, and shall 〈◊〉 that God who maketh us in the least degree Instrumental in any service to him and his Church. In the desires and hopes whereof we sit down, and rest  
Your unworthy Brethren and Fellow Labourers in the Lord. 

J.B.  
N.G.     

THE Sacred Ordinance OF ORDINATION: BY Imposition of the Hands of the Presbytery.  
As it was lately held forth in a Sermon Preached at the solemn Ordination of Ministers in the City of Norwich, June 11. Anno. 1656.  
By John Brinsley Minister of the Gospel at Great Yarmouth.  
LONDON: Printed by Robert Ibbitson, for Thomas Newberry, at the Sign of the three Lions in Cornhill, over against the Great-Conduit, 1656.   

THE SACRED ORDINANCE OF ORDINATION: BY Imposition of the hands of the PRESBYTERY.  1 TIM. 4.14. 
Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery.  
IN this Text, which I have now singled forth; as being very suitable to the present Occasion, we have an Apostolical charge directed by Saint Paul to his Son Timothy, therein (to break in upon the words abruptly) we may take notice of two things. The Object, and the matter. The object, or thing, whereabout this charge is given, which in the general is here said to be a Gift, [the gift that is in thee] then more particularly described and set forth by the manner, or means of collating and conferring it, which is partly Extraordinary, partly Ordinary. Extraordinary and occasional [which was given thee by prophecy] Ordinary and Instrumental [with the laying on of the hands of the Presbytery]  
The Matter, what it is that he here giveth him in charge concerning this gift, viz. that he should not neglect it [neglect not the Gift which is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery.]  
These are the particulars, which here offer themselves to our consideration; which (through divine assistance) I shall touch upon severally, but very briefly, rather glancing at each of them, than insisting upon any of them, I begin with the first, the object of this Charge.  
The Gift which is in thee] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift, or grace, or gift of grace (for so the word properly signifieth)  
Quest. But what gift? what grace?  
Answ. For Answer, we may take notice of two sorts of gifts or graces spoken of in Scripture. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantum gratiam gratis datam sed etiam gratiam gratum facientem significat. C. A. Lapide ad Text.  In the Schools commonly known and differenced by those obvious terms, of gratiae gratum facientes, & gratiae gratis datae (which terms though being exactly scanned, they are not so proper, but liable to just exception, yet, in as much as they have been long received, and being warily understood, they may be safely and profitably retained) graces' rendering acceptable, and graces rendering serviceable. The former, the graces of sanctification, wherewith a man being endued (being first justified by the blood of Christ) cometh to do that which is acceptable to God, the latter, graces of edification, whereby a man is enabled to do service unto others. Now of this latter kind is the gift or grace, which here we meet with, a gift given unto Timothy, for the benefit of others. That is agreed upon at all hands.  
Quest. But yet the question goeth on? what gift was this?  
Answ. Here I find Expositors not agreed. Some understanding it of an extraordinary gift, as of Tongues, or Miracles, which kind of gifts were in those Primitive times conferred upon divers, and that sometimes by Imposition of hands. 
Puto agi de dono linguarum. Grotius ad Text  (as I shall show you anon) And so Grotius (as some others before him, taken notice of by Aquinas) here looketh upon this gift. But that Timothy, was the owner of any such gift, Scripture hath not acquainted us; And if he were, yet this cannot so properly be said to have been conferred upon him, by the laying on of the hands of the Presbytery, which being but ordinary hands, were not so fit for the conveying of extraordinary grace.  
Others (and that the generality) understand it rather of an ordinary gift; yet with some difference. Some expounding it of a ministerial gift, whereby he was fitted for the work of the ministry, to teach, and exhort, and rebuke, etc. This (say they) was the gift which was in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others of the Ministerial Office and Function, with the Power and Authority belonging thereunto, so divers both ancient and modern.  
Now to whether of these two to incline myself, I am somewhat dubious. And therefore, that I may be sure not to miss the sense, I shall do what I suppose I safely and fitly may (and what Aretius, 
Aretius' Loc. Com. de manuum impositione. Loc. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officium scil. cum gratia buic officio & muncri necessaria. C. A. Lapide ad Text.  and some others have done before me) put them both together, hereby understanding (to use his terms) both Munus and Habilitas, the Ministerial office and ability: Both these we find sometimes set forth by this word, called gifts; So the word is used, Rom. 12.6. Having then gifts] what gifts? why? whether prophecy, let us prophecy, or ministry, let us wait on our ministering] (so it there followeth) by the one (as some conceive) denoting the gift of teaching by the other the office, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts. So again, Ephes. 4.8. It is said of Christ, that when he ascended up on high, he gave gifts unto men (I confess the word there is not the same, yet of the same import, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dona, gifts) meaning thereby not only ministerial gifts; and abilities, but offices also. So the eleventh verse explains it [He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.]  
And not unsitly may both these being put together, be thus called a gift. To the making of a thing to be a gift, there are two things requisite. It must be gratuitum & commodum, freely given, and somewhat that is worth the giving. And such is the ministerial office, being accompanied with suitable qualifications; It is a gift freely given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely given to the Church, and freely given to the Person on whom they are conferred; and that to the great benefit and advantage of the Church, the end thereof being for the perfecting of the Saints, and the edifying of the body of Christ (as the Apostle there setteth it out, Eph. 4.12.) which if duly weighed, and serioussy considered, might serve to conciliate and gain more respect to this office, than at this day it meeteth with at many hands in the world. But I may not turn aside.  
We have found out what gift this was. Come we in the next place to take notice of the way and means whereby this gift was conferred upon (or rather conveyed to) Timothy. Where we shall first begin with that which was occasional [which was given thee by prophecy.]  
Quest. Where we must again make the like enquiry, what is hereby meant?  
Answ. To this I find divers Answers returned, divers senses being put upon the word Prophecy. Some whereof (I confess) are scarce worth the taking notice of. 
Prophetia est forma Sacramenti Ordinis Lapid. ad Text.  As that of Lapide (for which yet he allegeth some of the learned, with whom himself chooseth to concur, who hereby understandeth, the mystical words used in Ordination, which he interpreteth to be the form in this Sacrament of order (as he calleth it) as Imposition of hands is the matter. 
Hec coactum videtur, Lapid. ad Ibid.  And no better is that of Vatablus (taken notice of, and censured by him) who here turns the particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per into ad, The Gift which thou hast received by Prophecy, that is, (saith he) ad Prophetiam, to the end that thou mayest prophecy, teach, and instruct the people. Leaving these, more genuinely; Consult we the word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prophetia, Prophecy, it properly signifieth a prediction. a foretelling of a thing to come, now this is twofold; Ordinary and Extraordinary. Ordinary, humane and conjectural, extraordinary, divine and infallible. Now of which of these shall we understand the word in the Text? why, take it which way we will, we cannot take it amiss. Both these had passed upon this our Candidate, Timothy, before his ordination to the ministry.  
1 There was an ordinary Prophecy, and prediction concerning him, which was humane and conjectural. His younger years had put forth many early buds and blossoms; such as gave all that knew him comfortable hopes of a plentiful aftercrop. They saw him to be so qualified both with gifes and graces; Graces of sanctification, and Gifts of edification, that they voted him fit for the ministerial office, looking upon him as a very hopeful instrument, likely to do much service in the Church of God. Thus was he both thought and reported of by those that knew him, so you find it Act. 16.2. where you have this testimovy given of him. He was well reported of by the brethren that were at Lystra and Iconium. 
Prophetiam bi accipio pro piorum omine faelici & conjectura Aretius ad Loc.  Here was a conjectural prophecy which went of him: of which Aretius understandeth the Apostle (at least in part) here to speak.  
2 But this was not all; Besides this there was a prophecy of a higher nature, that had given Testimony concerning him; a divine prophecy. Of this speaks this our Apostle himself, Chap. 1. vers. 18. of this Epistle. This charge I commit unto thee, son Timothy, according to the Prophecies which went before of thee] meaning divine revelations inspiring some of the Prophets of those times, directing them to point out some choice and singular persons for the work of the ministry. Thus was Paul himself, with Barnabaas singled forth, Act. 13.2. As they ministered unto the Lord, and fasted, the holy Ghost said (viz. by a prophetical inspiration to some one, or more there present) Separate me Barnabas and Saul to the work of the Ministry] And in such a way was Timothy here called forth to the undertaking of this his ministerial office; not only by the common vote and approbation of those to whom he was known, but by a special direction from God, intimating and making known his mind and will concerning him.  
And this our Apostle here taketh notice of, 
Meminit hujus Prophetiae Pauius tùm ad commendationem Timothei tùm ad sui ex cusationem, Esti. ad loc. Hoc disertè hic commemorare videtur Apostolus, ne remere juvenis ad Evangelistae munus ascirus vidererur. Beza Annot. ad loc.  mentioning it as being both the occasion of, and warrant for, Timothy's ordination, and calling to that office; which he doth the rather (as Beza and Estius note upon it) as for Timothy's commendation, so for his own vindication, that none might censure him for what he had done, judging that he had done rashly, and unwarrantably, in imposing hands upon a person so young as Timothy was.  
Applic. Wherein let Paul be propounded as a Pattern to all those who shall at any time have any hand in this great and weighty business of Ordination. Let them learn from him to be cautious and wary on whom they lay on hands. Lay hands suddenly on no man (it is Paul's charge to Timothy) 1 Tim. 5.22. especially, if they be young. Let them see that they have good warrant for what they do.  
To which end let them have an eye to these two things, to this double Testimonial.  
1 The first Humane, that they be such persons as are well reported of, by those amongst whom they live, and to whom they are known. This is one of the characters that the Apostle giveth of a Bishop, a Gospel Minister, 1 Tim. 3.7. He must be one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Testimonial, a good report; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those that are without, without the Church, no members of it, much more of them that are within, such must the conversation of a meet Candidate be, not only unblameable, but laudable. And withal he ought to be such a one as upon whom a humane and conjectural prophecy hath passed, one whom others look upon for his parts and gifts, as a hopeful instrument of doing service in the Church of God.  
2 And besides this humane, let them look for somewhat of a divine Testimony, though not in an extraordinary way, as Timothy had (that is not now to be expected) yet in an ordinary; that they be such persons as in whom, in the judgement of a well regulated charity, they themselves may see somewhat of God, of his grace and spirit sanctifying of them, and so fitting them for this so weighty a service.  
And now, these two concurring, they may comfortably go on in ordaining and setting apart such a one thereunto, which how it is to be done, the next clause will inform you.  
With the laying on of the hands of the Presbytery] Where again we must make further enquiry; what is here meant by the Presbytery? what by Laying on of the hands of the Presbytery?  
Quest. 1. For the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hereby some would understand the office of a Presbyter. So Erasmus here transsates it, Authoritate sacerdotis. To which sense I find (what I wonder at) Mr. Calvin here not wholly averse, yea, 
Omuibus expensis, diversum sensum non male quadrare fateor, ut sit nomen officii. Calvin ad Text. Quod de Impositione manuum Presbyterii dicitur, non it a accipio quasi Paulus de seniorum collegi● loquatur, sed hoc nomine Ordinationem ipsam intelligo Calvin. Instit. lib. 4. Cap. 3. Sect. 16. Cameron Praelect in Mat. 18.15.  elsewhere wholly for it, but by the favour of so judicious an Expositor (than whom I know none more) we may take notice, first, that the word here used is never taken in scripture in this sense. Neither can it well bear it. True indeed (as the learned Cameron notes upon it) were it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it might be so construed, Presbyteratus, the office, or dignity of a Presbyter, but not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And secondly, If the word would bear it, yet the scope of the place will not. For should we so read it, [with the laying on of the hands of the office (or dignity) of a Presbyter] I must profess (with the same Author) I should not know what sense to make of it.  
And therefore letting that pass; inquire we how this word is elsewhere used. That we may soon see, there being but two other Texts where it is to be found. The one Luke 22.66. where we read of the Elders of the people; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The other Act. 22.5. where we meet with the estate of the Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In both places thereby meaning the great Council of the Sanhedrim, a College or company of officers, to whom the Government of the Church was committed. Here is the Original, both of the name and thing, from whence it was derived (as most other things concerning Ecclesiastical Government were) unto the Christian Church; which in like manner had its Presbyteries, Societies, and Companies of Church officers, to whom the Government of the Church was in like manner committed. And in this sense (without question) are we to look upon the word here in the text, as denoting Caetum, seu Collegium Presbyterorum, a Company of Presbyters. Herein the generality of Expositors, both Ancient and Modern, 
Presbyterium qui hic collectivum nomen esse putant, pro Collegio Presbyterorum positum, recte sentiunt meo judicio, Calvin ad Text.  both Protestant and Romish, do fully accord; Mr. Calvin also among the rest (upon second thoughts) yielding his free assent thereunto.  
Quest. Only the question remains, what kind of Presbyters were these?  
Answ. To this shall we give the Doctors of the Church of Rome, leave to return the Answer, most of them will roundly tell us, that they were Bishops, Bishops as distinct from Presbyters; wherein they plead the consent of some of the Ancients. Such was the office (say they) to which Timothy was ordained, not of a Presbyter, but of a Bishop. Now it was never the custom for Presbyters to ordain Bishops. No, The less is blessed of the better, (the greater) faith the Apostle speaking of the Priestly office) Heb. 7.7. Not the greater of the less. Presbyters are ordained by Bishops, not Bishops by Presbyters, And herein we find them seconded by some of our own of late times, who contend that the office to which Timothy was ordained, was the office of a Bishop, an Archbishop, a Metropolitan. And consequently the Presbytery here spoken of, must be a company of Bishops (at least) not of ordinary Presbyters.  
In pursuit whereof, some there are who spare not to affirm, that in Paul's time there was no such order in the Church. No Presbyters properly so called. True indeed in a large sense (say they) the Apostles (some of them) sometimes style themselves so, as Peter and John; who writ themselves Presbyters; 1 Pet. 5.1. 2 Epist. Joh. 1. and 3. Epist. 1. But strictly and properly there was then none of this order. None at least till St. John's time, the last of the Apostles. Then indeed (say they) was this order introduced as a middle office betwixt Bishops and Deacons. But before that, there were no other ordinary offices in the Church, but these two, taking the word Bishops, in a strict acception; and consequently the Presbytery here spoken of could be no other. So high are some flown in these distracted times; being (as they say) of some Meteors, set on fire by an Antiperistasis.  
But as for this opinion, as it is but novel, newly hatched, and singular, so I suppose it is not like to be long lived, it being such as the best friends to Episcopacy, (which the moderate party are) (I presume) will not be willing to own. Neither indeed is there any reason they should, in as much as it runs so directly cross; as to clear evidence of Scripture, so to the general (if not universal) consent of all divines both Ancient and Modern; who look upon the office of a Presbyter, as in Order and Time precedent to that of a Bishop. Yea so necessarily preceding it, that who ever shall be ordained a Bishop, per saltum, not having first a Presbyter, they pronounce his Ordination invalid, a mere nullity. So it is agreed both by Protestants & Papists. Yea by the moderate on both these parts it is also yielded, that Presbyiery is the highest order of ordinary Gospel ministry. Episcopacy not being a different Order from it, but only a different degree in the same Order a dignity conferred upon some one of the Presbyters, and that for order's sake, to prevent division and confusion.  
So then, leaving these forced senses, take we the word as it sounds, understanding by it a Combination, or company of Presbyters, properly so called, ordinary Ministers of the word, Pastors and Teachers, such as laboured in the word and doctrine, whether the Ministers of one Church or more; a Congregational or Classical Presbytery (as they are now distinguished) is uncertain. M. Beza is for the former, nominating the place where Timothy was elected; and (as he, supposeth) ordained, 
Lystris ascitum fuisse constat ex Act. 16.2. etc. Beza. Gr. Anno. ad Loc.  viz. at Lystra; and that he conceives by the Presbyters, the Ministers of that Church; taking the conjecture from that forecited Text, Act. 16.2. whether so or no, as it is but conjectural, so is it not material. A company of Presbyters, there were which made up this Presbytery. And from (or rather through) their hands did Timothy receive this Gift. Sorunnes the Text, The Gift which was given thee by Prophecy, with the laying on of the Hands of the Presbytery.  
Quest. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Imposition of hands, a Rite or Ceremony of very ancient use, and that in divers cases. Four, or five of which we meet with in the Old Testament. 1 In Benediction and blessing. Thus the story tells us, Gen. 48.14. how the Patriarch Jacob laid his hands upon the heads of Ephraim and Manasse, which he did for the blessing of them, as the 20 verse explains the mystery of it. 2 In Oblation, in offering sacrifices to God. So you find it, Exod. 29. where Aaron and his Sons are ordered to lay their hands upon the head of the Bullock, which was to be sacrificed, vers. 10. and so in like manner upon the two Rams vers. 15.19. thereby dedicating and consecrating of them unto God. 3 In Attestation, in giving evidence against a Capital offender, of this you read Leu. 24.14. where the Law for punishing the Blasphemer, requires, that his accusers should lay their hands upon his head, for the confirmation of their Testimony. 4. In Resignation. Thus we find the Children of Israel (some chief among them in the name of the rest) laying their hands upon the Levites (which they did) not to ordain them to their office, no, that was done by Aaron, by whom they were offered up unto the Lord, (as the next verse hath it) but that thereby they might declare and testify both their Resignation and Approbation of them, how that they did for their parts, give up all the carnal and worldly interests which they had in them, and did approve of that office which was then to be conferred upon them. 5 In Designation, in designing and appointing one to an office. Thus Moses designing Joshua to be his successor; he doth it with this Ceremony, by laying on his hands upon him, Numb. 27.18.  
Of such use was this Rite under the old Testament, from whence it was transferred unto the New, where we shall also find it used in an equal number of Cases. First, In Benediction. Thus our Saviour is said to have blessed those children which were brought unto him, by putting his hands on them, Mark. 10.16. Secondly, In Miraculous operations, in healing of bodily diseases. Thus our Saviour is said to have wrought that cure upon that infirm woman Luk. 13.13. by laying his hands upon her. and the like power he gave to his Apostles, after his departure, as also to some others in those primitive times. They shall lay their hands on the sick, and they shall recover, Mark. 16.18. An experiment whereof Ananias made upon Saul, who recovered his sight by his laying on his hands upon him, Act. 9.17. Thirdly, In Extraordinary Collations, in conveying of miraculous gifts. Thus did Saul also receive the Holy Ghost (as it there followeth) And the like did many others, by laying on of the hands of the Apostles, as you find it in the Chapter foregoing, Act. 8. vers. 17.18. Fourthly, In that Apostolical institution of Confirmation (an Ordinance which the Church of God, after some foul depravations of it, hath now unhappily lost, the restoring whereof according to the 
* Talem ma● nuum impositionem quae simpliciter loco benedictionis fi●t, laudo, & restitutam hodie in purum usum velim. Calv. Instit. lib. 4. Cap. 19  Primitive pattern is much to be desired, as being very useful to the Church, and that as at all times, so especially in these times whereinto we are fallen, whereof I have 
* Doctrine and Practice of Paedobatisme, p. 76, 77, 78, 79 Printed Anno. 1645.  elsewhere given a public account to the world) of which, (after many of the Ancients) Mr. Calvin and Beza, 
Hic unus locus abunde testatur hujus Ceremoniae originem fluxisse ab Apostolis Calv. Com. ad Loc. Piscator Chemnitius, Hemingius, Ursinus' D. Fulk, D. Willer, etc. Vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. H. B. N. Manuum impositionem cum Baptismo conjungit, quia ut duo erant Catechumenorum ordines, ita duplex erat Ceremonia, etc. Vide Calvin, Com. ad. loc.  with divers others of our modern divines, eminent both for learning and piety, do understand the Apostle to speak, Heb. 6.2. where among his six Principles of Christian Religion, he reckons this for one, the laying on of hands; which being joined unto Baptism, and coupled with it, it seemeth to import some reference and relation, that the one should have to the other (as Calvin also observes upon it) and so cannot so fitly be understood of any other thing as of Confirmation, wherein the Children of Believers having been baptised in their Infancy, after that they had been competently instructed in the doctrine of that faith, whereinto they had been baptised, were confirmed by the Imposition of hands, and so received for complete members of the Church. Fifthly, and most usually in Ordination of Church-officers. Thus did Timothy receive this Gift, his Ministerial office, by, or with the Imposition of the hands of the Presbytery.  
Imposition of hands] a Mystical Ceremony, and that very significative. Being used in ordination of Ministers, divers things may be conceived to be represented and signified by it. Letting pass what the Church of Rome will tell us, 
Hac impositione manuum sistitur Ecclesiae, ut haec quoque admoneatur, Deum per hanc personam, & ejus ministerium; velle ipsos docere, etc. Chemnit. loc. de Ecclesia. p. 159.  that hereby an indelible Character is imprinted upon the person ordained, and that Grace, yea Gratia gratum faciens, is conferred by it, 
 utile est ejusmodi symbolo cum ministerii dignitatom populo commensari, tum eum qui ordinatur admoneri, ipsum jam non esse sui juris, sed Deo & Ecclesiae in servitutem addictum. Calvin Instir. lib. 4. cap. 3. Sect. 16.  and that ex opere operato, so as the person is hereby rendered the more acceptable unto God. Take what the true Churches of Christ hold forth unto us.  
1. Hereby it is declared, and that both publicly and solemnly, who they are that are set a part to the work of the Ministry; that so the people taking notice thereof may be thereby induced to give such respects unto them as belong to their office. To this end it is that civil Magistrates used to be installed with such solemnities as they are; for the conciliating of respect from the people under their Government. And upon a like account is this solemnity used in the Ordination of Ministers.  
2. Hereby the persons ordained are dedicated and consecrated unto God, and set apart to his service, even as the Sacrifices under the Law, by the same Ceremony were set apart from a common to a sacred use.  
3. Hereby a Gift is conveyed; viz. that Gift here spoken of in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both the Ministerial Office and Grace. Both here said to be conveyed unto Timothy, by this means, by laying on of the hands of the Presbytery.  
Object. Not so (say some) this is more than the Text will avouch, which saith only, that this Gift was given him [with] the laying on of their hands, not [by] it. So they distinguish between these two particles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by and with. The former of which is here applied to Prophesy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Prophecy, the latter to the laying on of the hands of the Presbytery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with laying on, etc.  
Answ. But this is but a nice and overcurious criticism, 
Compare Act. 13.17.14.27. & 15.4. with vers. 12. of that Chapter. Vide Bez. Gr. Annot. ad loc.  thus to distinguish betwixt these two particles, which are not seldom indifferently used, the one put for the other (as it is observed by Beza and others) Letting go other Texts, consult we, but that one which is parallel to this, 2 Tim. 1.6. there we shall find this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stir up the Gift of God which is in thee, by the putting on of my hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Repl. True (say they) Paul might say this of his hands, which had yet virtue in them to confer extraordinary gifts. But so have not the hands of the Presbytery, whether extraordinary, or ordinary.  
Answ. To this let it be answered, that though they have no such virtue in them, yet they may be employed as instrumental, in conveying of what is not in their power to give. And this is all that we intent when we say that this Gift is conveyed by Ministerial hands; we do not say, conferred as attributing any proper Efficiency to these hands, but only conveyed. Such is this Ceremony of imposition of hands in Ordination; it is only a vehiculum, a moral Instrument, whereby this gift is conveyed.  
1. The Office. Hereby the person ordained is impowered for the exercise of his Ministerial function, in dispensing of Word, Sacraments, Censures, all in an authoritative way. Even as Joshua was installed in his office by laying on of Moses his hands.  
2. As the Office, so the Grace. This is also conveyed by this Ceremony, where it is rightly used and received. So much our learned Cartwright sticks not to grant to his Adversaries of Rheims, writing upon this Text. That Grace is given (saith he) by, 
Cartwright, Confut. of the Rhemists, in Text.  and with the Ordination of Ministers, when it is duly given, and received, we willingly yield, because the words of the Scripture bear it. Grace given in Ordination, and that by imposition of hands, as he there intends it.  
Quest. But what Grace? and how given?  
Ans. I answer; Ministerial Grace, suitable to that sacred function. This is hereby given to the persons thus ordained, being such as are fit for, 
Haec impositio significat collationem gratiae non quod Ministri dent gratiam, sed quod significant gratiam datam a Christo, Aquin. Com. ad Text. Cartwright. ib.  and do make a right use of this ordinance. Given to them, not by the opus operatu●●, the work done, as if there were any such  virtue in this Ceremony. This we renounce as a Popish dream, and that too gross to be owned by some of their Doctors. But only this is (as I said) a vehiculum, an Instrument, and a means whereby this Grace is conveyed. So Mr. Cartwright there within a few lines explains himself. It is a frantic device (saith he) to imagine, that by the very work of imposition of hands, grace is given, which is only the instrumental mean, whereby it is given. In such a way it is, that Sacraments convey Grace; not by any Efficiency in themselves, but only as Instruments, whereby the Spirit of God conferreth that Grace which is represented aed signified by them. And in such a way may this Grace be said to be conveyed by imposition of hands in this ordinance of Ordination. Whence it is that Mr. Calvin, (who is not wont to be lose and lavish in his language, nor yet ready to gratify his Adversaries of Rome, 
Impositionem manuum, qua Ecclesiae Ministri in suum munus initiantur, ut non invitus patior vocari Sacram entum, ita inter ordinatia Sacramenta non numero. Calv. Inst. lib. 4. cap. 14. Sect. 20. Superest impositio manuum, quam ut in veris legitimisque Ordinationibus Sacramentum esse concedo, etc. Calv. ibid. cap. 19 Sect 31.  by complying with them in any thing that may be in the least prejudicial to the Truth) declares himself, once and again, not to be unwilling to indulge this Ceremony thus used, the name of a Sacrament. Non invitus patior vocaris Sacramentum. Not that he is willing to allow it a room among the ordinary Sacraments, which are seals of the Covenant of Grace, of which kind he owns only two. But in as much as herein it resembles a Sacrament; it being by divine Ordination instrumental, as a morralsign in conveying Ministerial Grace, as the signs in the Sacraments are in conveying the Grace of the Covenant. So he. 
Nec hic ritus est inane spectaculum, sed cum precatio accedit, impetratur spiritus Sanctus ordinando, nisi ipse sit impius Hypocrira. Heming. Com. ad Text.  Wherein we shall not find him singular. Surely (saith Hemingius) this Ceremony of imposition of hands it is not inane spectaculum, a mere Pageant, to be gazed and looked upon, but an operative sign, which being (as it ever must be) accompanied with prayer, now the Holy Ghost is hereby impetrated and obtained for the person or deined, unless he be one that is an Hypocrite.  
And to him consents Aretius, who also writing upon the Text, and taking notice how God was wont heretofore in the Primitive times to own this Ordinance of his, by giving some evidence that the person so set apart was well pleasing to him, he adds, Et indubiè, 
Indubi● si idem symbelum rire administraretur, adhuc hodie. in Electionibus non minus quam oli●n effet efficax, si max me externa & insolita ratione sese non execeret spiritus Sanctus, Art Com. ad Text.  And without doubt (saith he) If the s●●e rite were in a due manner still abserved in the Blection of Ministers, it would be found to be no less effectual than heretofore; however the Holy Ghost may not show himself in such external operations, as then. Here is another use of this Rite, this Ceremony, and that a Principal one.  
4. Hereby a charge is imposed. Thus Moses laying his hands upon Joshua, 
Illo ipso etiam ritu tanquām solemni voto & obligatione, is qui vocatus est, obligatus cor● Deo, sub testimonio Ecclesiae ad eam fidelitatem in Ministerio prestandam, quam Dominus in dispensationibus suis requirit, 1 Cor. 4.2. Chemnit. joc. de Ecclesia. p. 137.  he is said to give him a charge before all the people, Numb. 27.23. And in like manner the Ministers of God laying their hands upon the persons ordained, they do thereby in the name of God impose a charge upon them, even the same that Paul doth here upon Timothy, not to neglect the gift which thereby they receive, but seriously with their Heads and Hearts to intent that Ministration committed to them, lest otherwise the hand of the Lord go out against them, and fall heavy upon them.  
5. (To name no more) Hereby a blessing is assured. A threefold blessing. Divine Protection, Direction, Assistance. Thus is the hand of the Lord said to have been upon his servant Ezra, Ezra 7.6.9. According to the good hand of his God upon him, God was pleased to exercise a gracious providence towards and upon him, in protecting, directing and prospering him in his undertake. And thus shall the hand of the Lord be upon his faithful servants, his Ministers, going about his work in his name; which is represented and assured to them by this Rite, this Ceremony in their Ordination, the laying on of the hands of the Presbytery. 
Ceremoniam pro ipso actu Ordinationis posuit. Calv. ad Text.   
Of such excellent use than is this Ceremony. And hence is it, that it is here as (elsewhere) put for the whole work of Ordination. Not but that therein there are other actions of special import, such are the word and prayer. The two ordinary means whereby every Creature of God is sanctified, as our Apostle tells us in the fifth verse of this Chapter. Sanctified in a general way, so as they may be comfortably used, with expectation of a blessing upon them. And by these means the persons ordained come to be sanctified in a special manner, in a peculiar way; by the word and prayer, which are the essential parts of this Ordinance (as might be showed; if need were.) But in as much as this Ceremony is most obvious and observable to the eye, therefore the whole action taketh the denomination from it, being called, the laying on of hands.  
And thus have I with what brevity might be, 
Applicat.  paraphrased upon this former part of the Text. From whence I might now deduce, or rather take up divers doctrinal informations, touching the business which we are here met about this day, the ordinance of Ordination.  
1. So I call it (let that be the first of them) and that not without good warrant from my Text, the Ordinance of Ordination. And that not a humane, but a divine Ordinance, and so of perpetual use unto the Church of God; which were it but believed, surely it would not be so slighted, as by many it is at this day. Paul's charge to Timothy here is, that he should not neglect the Gift which he had received in, and by his Ordination. How is it that so many among us so slight this gift, as that they will not receive it in this way? No, if they have but a Call (as they call it) an Election by two or three, and can by any means procure a formal Approbation, or yet a Toleration; it is enough for them. A Gift they have already (at least as they think) and they look out for no more. Now they let upon the work, and that not as Probationers, for trial sake, in order to Ordination (which being done with the Allowance of those who have power to lay on hands, and that for some competent time, until Ordination can be obtained, I have nothing to say against it) but in a fixed way, as their settled employment. Taking upon them not only to preach (which properly they cannot be said to do without Ordination; Teach they may, but preach they cannot. How shall they preach except they be sent? Rom. 10.15. Preach as Ambassadors, Officers, in an authoritative way; this they cannot do without an authoritative mission) but also to administer the Sacraments, and that not only Baptism, (which upon what account I know not) hath heretofore been looked upon as of an inferior nature, and so permitted in some cases to be dispensed by secular hands) but also the Lords Supper; wherein what do they but abuse the Ordinances of God, and abuse his people, gulling and deceiving them, by giving them shells for kernels, shadows for substances? So necessary is Ordination (I mean, for the substance of it) as that (in an ordinary way) none can perform any ministerial act without it. But I must but touch upon things, only giving you a hint of what might have been enlarged.  
2. In the second place, as Ordination itself is necessary, so this Ceremony used in it, of imposition of hands, is more than indifferent. Mark it, I do not say, absolutely necessary, so essential unto this Ordinance, as that it should be null and void without it. I shall herein be as tender as I may. But more than indifferent, an adjunct which ought not to be severed from it. For this besides the constant, and almost universal practice of the Church, in all times, in all places (which ought to bear more than a little sway with those that live in the bosom, and acknowledge themselves members of it) Scripture evidence (me thinks) should be clear and convincing enough. For practice, how is it that Paul, and Barnabas, though persons extraordinarily qualified and dignified, were thus set a part, by laying on of hands? Act. 13.3. And here Timothy in like manner; And so all the Elders, the Ministers of those times; a thing so apparent that it cannot be denied. And whence is it that the whole action (as I have shown you) was denominated from this Ceremony, commonly known by this name of imposition of hands? a plain evidence that this was always a part of it, never omitted.  
Object. Why? but it may be said, though we have Precedent for it, 
Licet autem nullum extet certum precep tum de manuum impositione, quian tamen fuiffe in perpetuo usu Apostolis videmus, illa tam acurata corum observatio praeceptive nobis esse debet. Cal. Instit. l. 4. cap. 3. Sect. 16.  yet no precept. So as though it may be done, yet there is no necessity that it should be so.  
Answ. 1. Suppose it that we have not, yet (as Calvin concludes) inasmuch as we find it in such constant use among the Apostles, and their next successors, their so exact observing of it, may well be instead of a Precept unto us.  
2. But secondly, if we have not an express precept for it, yet an implicit one we have, which is tantamount: what else meaneth that of Paul to Timothy, where he chargeth him not to lay on hands suddenly, on any man; 1 Tim. 50.22. surely that Caution implieth an injunction; whilst he prohibits the manner, he requireth the thing; whilst he forbids him to lay on hands suddenly, he intimates it as his duty to do it regularly.  
Obj. But it may be said. However this was then used, yet there is no necessity it should now be continued, in as much as this G●●●●ny hath lost the virtue which then it had. Even as it is with ●utream unction, the anointing of the sick, it was then practised with an Apostolical warrant, Jam. 5.14. but having since lost that efficacy which then it had, it hath from those times been laid aside.  
A. But so hath not Imposition of hands in Ordination, which that ever it was miraculous we read not, however, not the laying on of the hands of the Presbytery. The same use which then it had, it still retaineth, and so, as it hath been, so still it ought to be continued in the Church. But I come not here to dispute this point, 
Vide jus divinum Ministerii Evangelici Part 1. Cap. 12. and M. Laz. seaman's Answer to Chillenden. Ho postremô habendum est, non universam multitudinem manu● impo●uisse sai● manistris, sed solos pastors. Calv. Instit. ubi supra.  which hath been sufficiently done by the pens of others of late times. Pass we on.  
In the third place; As hands are to be imposed in Ordination, so see what or whose hands. Not the People's. They indeed may with some colour lay claim to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not so to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a lifting up of their hands (as the manner anciently was,) in the electing or approving of their Ministers, but not a laying on their hands in ordaining them. Surely as this finds no warrant from scripture, so neither is it consonant to Religion, or right reason, that they who are not invested with any such power themselves, should derive it unto others, so giving that which they have not, whether formally or virtually. And if so, what needed Paul to have left Titus in Crete to ordain Elders in every City, (which he did, Tit. 1.5.) if the people might have done it? Surely this must be the Presbyters work.  
4 And that not of one single Presbyter, however qualified, however dignified. Scripture speaking of this Imposition, it still speaketh of hands in the plural number, not singular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Text) The laying on of hands. And that not of one single person, but more, not of one Presbyter, but of the Presbytery. Thus was Timothy here ordained.  
Obj. But here a stone lieth in my way, which must be removed; was not Timothy ordained by Paul's hands, and his alone? The Text is express, 2 Tim. 1.6. where giving him the like charge concerning this gift, he minds him that he hath received it by the putting on of his hands. How then by the hands of the Presbytery?  
Answ. To this it is answered by some, that the Gift there spoken of is not the same with this in the Text; but some miraculous gift. So Diodate conceives of it. 
Diodate in 2 Tim. 1.6.  It should seem (saith he) that by the Imposition of Saint Paul's hands, Timothy received the miraculous gifts, and by the Imposition of the College of Elders hands, he was installed in the Ministry. But in as much as we do not find either from Scripture, or any sure record of Antiquity, that Timothy had any such miraculous gifts, therefore we wave that conjecture.  
2 More probably and genuinely; it is conceived by others, (and that by the generality of Expositors) that Paul and the Presbytery did join in the same Ordination, in ordaining Timothy to his Ministerial office, they laid on hands together. 
Nullus est dubitandi locus quin Timotheus a seniorum collegio electus fuerit, qui toti Collegio praeesset. Cameron Praelect in Mat. 18. & 15  Only he as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leader, and foreman in that service (which well he might be, being an extraordinary person) they joining with him as ordinary officers. Thus did Timothy and Titus, afterwards ordain, not alone, but with others, only themselves, being as leaders in the work. A pattern which was afterwards followed by the Church, 
Ex Dei ordinatione perpetua necesse fuit, est, & erit, ut in Presbyterio quispiam & loco, & dignitate Primu●, actioni gubernandae presit. Beza de Ministr. Evang. Grad. Cap. 23. Tales Episcopos divinitus, & quasi ipsi●s Christi voce, constitutós, absit ut unquam simus inficianti. Idem ibid. Cap. 21.  which in her ordinations was wont to have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Primus Presbyter, one first; (to whom after ages, appropriated the name of a Bishop, which in the Apostles time was alike common to all Presbyters) who for order's sake lead the way, having the first hand in services of this nature. So as these two may well stand together. Timothy was ordained by the laying on of Paul's hands, and yet by the hands of the Presbytery.  
Quest. But here falls in a question which some may think to be pinching to us, who are here met together about this service this day. Where there is not the same order observed, is the ordination valid? May the Presbytery without such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a Bishop lay on hands?  
Answ. In Answer to this, I shall not much regard, either what they of the Church of Rome, or any overheated spirits among ourselves have determined, who in the want of this order, make a nullity of the Ordinance, pronounce the ordination invalid and void; by which harsh censure of theirs, what do they but most uncharitably; and even unchristianly, degrade, though not all, yet the greatest, and most considerable part of the Ministers of Christ, in the reformed Churches throughout the world, making them no Ministers, and so unchurching their Churches. Leaving them.  
As for the more moderate spirits among ourselves, (with whom I desire only to deal, and for whose sakes it is that I speak what I do) how ever they look upon this as the more regular way, more agreeable to the practice of Antiquity, and the Scripture pattern, yet they freely yield it, that where this is not to be had, where either there are no such Bishops, or those not fit, or not willing to ordain any but of their own faction, themselves being not Orthodox, or else (which is all one) not permitted to exercise that part, of their supposed Jurisdiction, now the Presbytery, ordinary Presbyters, may do it without them. So our eminently learned and judicious Davenant, lately a star of the first magnitude in this our Horizon, (being himself also soon after a Bishop) hath plainly determined it. 
In Ecclesia turbata, ubi Episcopi omnes in haeresin aut Idololatriam inciderunt, etc. si Orthodoxi Presbyteri (ne pereat Ecclefia) alios Presbyteros cogantur ordinare, ego non ausim hujusmodi Ordinationes pronunciare irritos & inanes. Davenant determi. Quest 42.  In Ecelesiâ turbatâ etc. In the troubled state of the Church, where ordination cannot be received from Episcopal hands, it both may and aught to be from the hands of Ordinary Presbyters. To which Armacham, (by him cited) in one case agrees, viz. when the Bishops are all dead. And indeed (what he there also taketh notice of) it is no less than a wonder, that those who in some cases (in case of imminent danger) will allow any private person, a midwife, or whoever) to baptise an Infant, (which by divine institution belongs only unto Ministers) and account it valid, yet will rather suffer the Church to go to wrack, and perish, than to admit of Ordination by the hands of Presbyters; which if rightly considered, and applied to the present times, I presume may be sufficient to satisfy any such well-advised and moderate spirits, as his was.  
To this I might add what is taken notice of by others, and that from the concessions of some of those who have appeared for, 
Vide jus divinum Regim. Eccl. p. 132.  and pleaded the cause of Episcopacy among ourselves, who have freely and ingenuoussy acknowledged, (what indeed cannot be denied) that Presbyters as Presbyters, are endued with an  power and authority to ordain others, having been only limited and restrained in the exercise of that power by the Discipline of the Church, for order's sake; which Discipline being now in this Nation for the present (at least) laid asleep, it cannot be thought any usurpation in them, to assume and exercise that power, which is confessedly intrinsical to their order. But I have neither time, nor will, to wade into debates of this nature. I have done with Doctrinal informations.  
To which, had I any time further to spend, I might now subjoin some Practical Applications, and that both to Ministers, and people. 1 To Ministers, such as would be, such as are.  
1 Such as would be, Candidates, Expectants, such as intent and desire the work and office of the Ministry (which who so are in measure fitted for it, and have a sincere intention of doing service to God and his Church in it, without any Ambition may do, as our Apostle tells us, 1 Tim. 3.1.) let them here see what door it is that they are to enter at, and see that they ENTER in by that door. Not taking upon them this office without a calling. No man taketh this honour unto himself, (saith the Apostle, Heb. 5.4. speaking not de facto; but de jure; not what men do, but aught to do,) not take upon them the ministerial office without a warrantable Call thereunto; Which Call consisteth, not merely in personal qualification, or yet in a popular election, but also in a Potestative mission, a Regular Ordination. And let them enter in at this door, which the true Shepherd is said to do, John 10.2. And who so doth not, hath a black Character set upon him in the verse there foregoing.  
2 For such as are already entered in by this door, let them take up from what hath been spoken, both Counsel and comfort.  
1 Counsel. Let this their Ordination which they have received, leave upon their hearts and spirits an indelible Character, continually minding them, how they were thereby set apart, dedicated and consecrated unto God for the service of his Church. So as now they are no longer their own. Ye are not your own, saith the Apostle of private Christians, 1 Cor. 6.19. much less public Officers, Magistrates: Ministers, they are Gods and his peoples, not their own, specially the latter, who with their own consents are given up to the Lord, and his Church, and that for ever. Now being so, let them not live to themselves. None of us liveth unto himself (saith the Apostle) But whether we live, we live unto the Lord, Rom. 14.7, 8. And so let his Ministers live. Live to the honour and glory of their Lord and Master, going about his work and service in his name, and in his strength. Not in confidence of their own Arm, but his; Which doing  
2 Now let them comfort and encourage themselves in the Lord their God, being assured that so long as they are with him. he will be with them, his hand shall be upon them. Thou hast beset me before and behind, and laid thine hand upon me, (saith David, speaking of God's providence towards himself,) Psal. 139.5. And thus shall the hand of God be upon his faithful Ministers; his good hand, his Right hand. That is the hand which is laid on in Ordination, the right hand. And this hand of God shall be upon his Ministers, being faithful in their Ministrations, now let them know, that he hath laid his right hand upon them; which meditation may be, and let it be useful to them in divers cases.  
1 To bear up their hearts and spirits against that mean esteem which they meet withal in, and from the world. The world sets them on the left hand; We are made as the filth of the world, and are the offscouring of all things even unto this day (saith Paul of himself, and his fellow-labourers) 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sweepage, and offal of the world. Such is the lot sometimes, ofttimes, of God's faithful Ministers, though really such as the world is not worthy of, yet they are meanly, if not basely, esteemed of, they are set on the left hand. But what of that? so long as they are, (which they are) the men of Gods right hand (as David saith of himself, Psal. 80.17.) having his right hand laid on them. No small honour. So it was to Ephraim; that he being the younger brother, his Grandfather Jacob should lay his right hand upon him, which the story tells us he did: and that wittingly, that he might put the more honour upon him, Gen. 48.14. And so it is to the Ministers of Christ, who for the most part are (as Ephraim was) younger brethren (take it metaphorically, or literally, it still holdeth true) and so set (as Ephraim also there was, on jacob's, vers. 13.) on the world's left hand, that God should lay his right hand upon them, this is no small honour, no mean dignity, sufficient to countervail what ever contempt the ungrateful world can cast upon them.  
2 Against meanness of estate. As for left hand blessings, worldly wealth, they have it may be but a small portion of it, in comparison of others? Though it may be they are not reduced to such extremities as Paul was; who tells us of his hunger, and thirst, and cold; and nakedness, 2 Cor. 11.27. yet they are dieted with a mean and scanted competency, far inferior to what others enjoy. But what of this? Let it be enough to them. the right hand of their God is upon them, assuring their interest in the best of blessings, which right hand blessings are.  
3. Against opposition, affronts, troubles, persecutions, which they are subject to meet withal, in and from the World. These in some kind, or other, they must make account of. But let them not be disanimated thereby; let them in nothing fear their adversaries. So long as the good hand, the right hand of their God is upon them, they are safe enough; that is a strong hand. Thou hast a mighty arm, strong is thy hand, and high is thy right hand, Psal. 89.13. This hand being upon their heads, they shall need no other helmet; this will be to them a helmet of salvation. Only let it be their care to do the work of the Lord faithfully, and then let them quietly repose themselves under the covert of his hand, being assured of a gracious protection from that God, whom they serve in the Gospel of his Son.  
4. I might yet go on. Let this be to them a Catholicon, a comfort and encouragement in all their straits, all their doubts and difficulties, when they know not what to do, which way to look, now let their eyes be unto their God, whose hand is still with them, If I take the wings of the morning, and dwell in the uttermost part of the Sea, even there shall thy hand lead me, and thy right hand shall hold me, saith the Psalmist, Psal. 139.8, 9 Such a gracious providence doth God exercise, as towards all his servants in general, so towards his Ministers in special. In all places, in all conditions, he will be with them, to support them; to conduct them. But I am straitened.  
2. A word for the people; and but a word. Let them own this Ordinance of God, and that by owning them that are put under it. We beseech you Brethren to know them which labour among you, and are over you in the Lord (saith the Apostle, 1 Thes. 5.12.) The Officers of Jesus Christ, such as are set apart unto his service, and come in his name, with his authority. Know them, and that so as to yield unto them such respects as are due unto them upon that account. Esteeming them very highly for their works sake (as it there followeth, vers. 13.) not grudging them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that double honour, of Reverence, and maintenance, which our Apostle in this Epistle avoucheth the faithful Ministers of Christ, to be worthy of, 1 Tim. 5.17. with all, obeying them. Obey them that have the rule over you, and submit yourselves (saith the Apostle to the Hebrews, speaking there not of Magistrates, but of Ministers, such as watch for the souls of men (as it there followeth) Heb. 13.17. obey their Doctrine, and submit to their Government, so far as they teach from God, and command for God. So doing, you shall not feel of that hand, which being laid upon them, is ready to go forth against those, who will not hearken unto them. But I may not give way to further inlargements, being also prevented in what I should have done, in speaking somewhat of the latter part of the Text; wherein we have the matter of this charge, which we meet with in the first word.  
Neglect not] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In which word we have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more intended than said. Neglect not, that is, with care and conscience attend thy ministerial office, laying out that Talon which God hath committed unto thee, stirring up the Gift which thou hast received. So he elsewhere explains and enforceth this charge, 2 Tim. 1.6. whereof I put thee in remembrance that thou stir up the gift of God, which is in thee] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor taken from fire, which is ready to go out, unless it be stirred up. Even so are Ministerial gifts, unless they be exercised. And therefore as the Priests under the Law had a care of that holy and heavenly fire upon the Altar, to preserve and cherish it, by adding fuel to it, and stirring of it up; so ought Gospel Ministers to have of their gifts, which they have received from God, maintain & cherish them, seeking to increase them by the constant exercise of them, laying them out for the glory of God, & good of his Church.  
Appli. 1 A seasonable charge for you (my Brethren) who are this day to enter upon this Ministerial office; you are here to receive the like Gift that Timothy did, and that in the like way. Now to every of you be this word spoken, and I wish it may be engraven upon each of your hearts, so as you may have it in a continual remembrance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neglect not this gift. You know how it fared with the servant in the Gospel, who hide his Talon in a Napkin; It turned to a bad account to him in the end. And so will Gifts to their owners, where they are not improved. And therefore what you have received, or shall receive, see that you lay it out for your master's advantage, therein seeking the glory of God, and good of his Church. So doing, be you comfortably assured of what you have heard, that the good hand of your God shall be with you, and upon you, to protect, direct, assist, and bless you. Whereof take the Imposition of hands this day as a pledge. But I shall not here anticipate what you shall anon receive more fully from another hand. To which referring you, beg we a blessing from God upon what hath been spoken.  
FINIS.   

AN Exhortation given to the late ordained Ministers after the Ordination, in the close of the day thereof, Norwich June 11. 1656.  
IT is no part of my task to intermeddle at all with any controversies about the Ordination of Ministers: either to enter into the question, of what necessity it is to be an ordained Minister? or into that other, in whose power it is to ordain, and to whom properly it belongeth.  
This was the task of that Reverend Divine who preached the Sermon to you, who very dexterously and judiciously hath acquitted himself therein, mine is only to speak to you who are now ordained, to put you in mind of your duty as ye are Ministers.  
And all which I shall speak in this matter, both for the help of your memories and mine own too, I will reduce to these three summary heads.  
First, To show you the great burden of your Office, and what a weighty calling ye have taken upon you to discharge.  
Secondly, To show you the great peril and hazard ye run, in the not discharging of it aright.  
And Lastly, On the contrary, the great reward which remains for every faithful Minister, for every one that conscientiously and in some good measure dischargeth it as he ought.  
And in instructing you herein, I desire to instruct myself, as being one of the same function with you.  
First, For the burden and weightiness of the Calling: when I consider how Moses, and Jeremiah, and Jonah, Prophets all, sufficiently and abundantly gifted, did so earnestly decline it: and when I find the great Apostle St. Paul, accounting himself as insufficient for the work of the Minitery: and not only the most fushcient of the Apostles, but the most able also of all the ancient Fathers (great St. Augustine) shedding tears at the time of his Ordination, how can I, or any of you, but tremble at the burden of it?  
As for Moses, how unwilling he was to undertake so great a burden, doth many ways appear in Scripture, and that very remarkably: for when God called him to the office of a Prophet, and made choice of him to go unto Pharaoh, we shall find him strangely drawing back the shoulder more than once or twice.  
First, At the very beginning, when God first spoke unto him of it, Exo. 3.11. Come now therefore, and I will send thee unto Pharaoh, etc. And Moses said unto God, who am I, that I should go unto Pharaoh? who am I, there is the first expression of his unwillingness unto it.  
Then again, after God had told him, that he would certainly be with him in the work, yet he hath another excuse for his backwardness; in the first verse. of the next Chapter, Exod. 4.1. But behold they will not believe me, for they will say, the Lord hath not appeared to thee.  
And after God had provided against this excuse also by three miraculous signs, which he enabled him to perform, yet still he draws back, and makes a new excuse, he pretends now that he wants eloquence, vers. 10. O my Lord, I am not Eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.  
Yea further, after God had stopped his mouth here also, telling him that he would be with his mouth, and teach him what he should say, yet for all this, when he saw none of his excuses would hold, he then in plain terms lays down his Commission, and desires God to send another in his stead, vers. 13. And he said, O my Lord, send I pray thee, by the hand of him whom thou wilt send, that is, by some other more fit than myself, (as Interpreters expound it) so Calvin, Rivet, and others.  
Neither could God get him to go, till his anger was kindled against him, nor till he provided a second to go along with him, till he told him his brother Aaron should go as an assistant with him in the work, as it is in the next vers  
And that which aggravates all the rest, is, that even before God called him unto it, there was no man fit for so great a work, either in regard of all outward accomplishments of body, or abilities of mind.  
For outward bodily endowments, he was a goodly child, as soon as ever he was born Exod. 2.2. which though it be but obscurely there expressed in the Hebrew Original, yet the Apostle to the Hebrews sufficiently explains it, when he styles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a proper Child, Heb. 11.23. Nay, St. Stephen goes further than the Apostle, and says that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divinely proper, or in a Divine manner fair: and therefore it is translated in our English, Exceeding fair, Act. 7.20. which is an Hebraisme, usual in Scripture, that those things which are excellent in their kind above the rest, have the Epithet of [Divine] added unto them: as the Cedars of God, and the mountains of God, in the Psalms, that is, exceeding tall Cedars, and exceeding high mountains.  
And as in outward bodily endowments he excelled; so for abilities of mind, he went beyond the rest of his fellow brethren the Jews, as in all kind of humane learning, especially in that wherein the Egyptians were eminent, having had his education in the King of Egypt's Court, and that as the adopted Son of Pharaohs Daughters. St. Stephen hath a full and punctual place for this, Act. 7.22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. Ye hear he was learned in all the wisdom of the Egyptians, and therefore the fit to be God's Ambassador unto them: yea and he excelled in that very Eloquence whereof before he complained unto God, that he was defective, for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith St. Stephen here) he was mighty in words, as well as in deeds, he was a powerful speaker. And yet for all this fitness which was in him, no man fit, you see how unwilling he was to undertake this office, no man unwillinger: and therefore I have the longer insisted upon it, as being the notablest instance which I meet withal.  
Neither was it so in Moses alone, but in the next place in that other great Prophet, the Prophet Jeremiah, ye may see a great backwardness also to enter upon this function, Jer. 1.6. for after God had called him unto it in the verse before, he presently cries out: Ah, Lord God Behold I cannot speak, for I am a child; he excuseth himself too for want of Eloquence, as Moses did before, Behold I cannot speak, (says he) for I am a child! not as if he were a child in age (Interpreters do not think so) but he means it that he was a child in knowledge and understanding, as the Apostle to the Corinthians speaks; and in regard of his unfitness to so weighty a function: so he thinks of himself, and so he undervalues himself, in his own opinion. And therefore in an apprehension of the unsupportableness of the burden of it, he cries out with a lamentable voice, Ah Lord God, behold I cannot speak! etc. for the Hebrew word here used, is interjectio dolentis, an interjection of lamentation or groaning, translated elsewhere in Scripture, alas.  
And yet God did not call him from the Blow, as he did the Prophet Elisha, nor from the Herdsmen, as he did the Prophet Amos: Nor from the fishermen, as he did his Apostles, Peter and Andrew, James and John, for how much more than would he have uttered such words? but God calls him from among the Priests, from the Priests that were in Anathoth in the land of Benjamin, vers. 1. where no doubt he had the education of a Scholar.  
And in the third place, as great a backwardness was to be found in the Prophet Jonah: for though it was not upon his first call to be a Prophet, as the two former were; yet upon his first call to be a Prophet to the Heathenish Ninevites, he shown as strange an averseness as either of the former, Jon. 1.3. for it was not only a bare unwillingness that appeared in him, nor only a peremptory refusal of it, but a direct flying from the presence of God upon it, a quite forsaking of the land of Israel, and going unto Tarshish a strange Country.  
Neither could God get him to go on his message to Nineveh, till he had given him a second call unto it, Jonah 3.1. and ye know how he was fain to be prepared too to the entertainment of that second call, it was a bitter pill that he was enforced to take for a preparative, before the Physic would kindly work upon him, as the two first Chapters of his Prophecy shows: he was fain to have a terrible storm at Sea about his ears, the lot falls upon him to be cast overboard, to appease it, a Whale comes and swallows him up into her belly: and when he had been once throughly schooled for three days, and three nights, in the Whale's belly, (in the belly of hell as himself calls it) then upon the Whales disgorging of him upon dry land, he gins to listen to the second call of God, and not before.  
And as ye have thus seen it in three great Prophets, two whereof were two of the greatest that ever were: so ye may behold it also, in the greatest Apostle that ever was, even St. Paul himself: for was not he brought up at the feet of a learned Gamaliel, that great Rabbi? doth he not say of himself; that he was not a whit behind the very chiefest Apostles? and that though he was rude in speech; yet not in knowledge, 2 Cor. 11.5, 6. nay he was so fare from being rude in speech too (though the false Apostles gave out so of him) that there is most admirable Eloquence in all his Epistles: which made that golden mouthed Father, St. chrysostom so to admire him, and which made St. Augustine put it for one of his three great wishes, that he might but once have heard him preach out of a pulpit: and was he not the great Doctor of the Gentiles, destined peculiarly unto them above all the rest of the Apostles? And yet for all these his great abilities, and great sufficiency, ye may hear him crying out in his own name, and in the name of all the Ministers of the Gospel: who is sufficient for these things? 2 Cor. 2.16. And if thou wert not, O holy and great Apostle, who ever was, or shall be sufficient?  
And as the ablest of all the Apostles felt his shoulders aching under the burden of it, so the greatest of all the Ancient Fathers was as sensible of it, before he entered upon it: even St. Augustine himself, who hath been always accounted the most learned of all the Fathers. whether of the Greek or Latin Church; and yet he could not abstain from weeping (as I said before) at the time of his Ordination to the Ministry, out of an apprehension of the weightiness of the function which he was then to take upon him, as himself writeth in his Epistle to Valerius; Hin● erant lacrymae illae; quas me fundere in Civitate Ordinationis meae tempore nonnulli fratres animadverterunt. And when the same Valerius would have him become his Colleague and Copartner with him in his Episcopal office at Hippo, he was so fare from an hasty accepting of it, that he wields it off, and expostulates the matter with him, what he meant to lay such an insupportable burden upon his shoulders, Jubes er go ut peream Pater Valeri? ubi est charitas tua?  
And I would wish all young Scholars and Students in Divinity, next unto the two Epistles of St. Paul to Timothy, and that to Titus, to read over this Epistle of St. Augustine to Valerius: Where they shall find how difficult a task the Ministerial function is, and how unwilling that great Light of the Church was to undertake it.  
Besides all these choice and pregnant instances, it will many other ways appear, what a weighty Calling the Ministry is, and how great the burden of it.  
True it is, that there are many honourable titles given to the Ministers of God in Scripture: as that they are Men of God, God's Ambassadors, Gods Stewards: that they are Rulers, Elders, spiritual Fathers the Angels of the Churches, the Stars of the Churches, and the like: but all these do as well include their Duty as their dignity, and are as much for the Onus of the Ministry, as the Honos of it.  
Is it not a weighty Calling that requires so much Learning and Knowledge, so much wisdom and Prudence, so much labour and pains for to manage it; and that hath so many dangers attending it, and so many enemies to grapple with? Is not a cure of souls an heavy burden; I fear me, the heaviest under heaven.  
Surely Saint Paul would never have written two large Epistles to Timothy upon this subject, if there had not been great need of a thorough instruction in this so weighty a function.  
For is it an easy matter to perform those duties, which in those Epistles he enjoins him, in the name of all Ministers of the Gospel? I will select some of them for a taste; as that 2 Tim. 2.15. Study to show thyself approved unto God, a workman that needeth not be ashamed, rightly dividing the word of Truth. For though to study, to approve ourselves to God, and to become workmen that need not to be ashamed, be both of them duties of a very large extent: yet even that one alone, of rightly dividing the word of truth, what a great deal is there in it? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to divide the word, is not so much to divide a Text, as we use to say, but to give every one his portion of the Word according as he stands in need, Comfort to him to whom comfort belongs, Reproof to him to whom reproof belongs, conviction to him, to whom conviction belongs, instruction to him, to whom instruction belongs, and the like: This is rightly to divide the word of God, and what a great deal of skill, and a great deal of wisdom is there requisite to the doing of it?  
Our Saviour himself tells us so in the parable in the Gospel, Mat. 24.45. Who then is a faithful and wise servant, whom his Lord hath made Ruler over his household, to give them meat in due season, or as St. Luke hath it more explicitly, to give them their portion of meat in due season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his word, every one his demensum, that is most agreeable for him, Luke 12.42. such a one must be a faithful and wise servant that can do this, saith our Saviour here, or a faithful and wise Steward, as he other Evangelist expresseth it.  
It is a point of wisdom then, and requires much dexterity, to know when to play the Boanerges, and when to play the Barnabas: when to be a Son of thunder, and when to be a son of Consolation, when to thunder out the terror of the Law against men, and when to beseech them in the mild and still voice of the Gospel: for both these must be done by the minister of God's word, but when and how to do them hic labour, hoc opus est.  
Other places of the same Apostle unto Timothy, I will but mention only, for brevity sake, as that of his 2 Tim. 4.2. Preach the word; be instant in season, out of season: reprove, rebuke, exhort, with all long-suffering and doctrine; That also of his 1 Tim. 4.16. Take heed to thyself, and to the doctrine; continue in them: for in doing this, thou shalt both save thyself, and them that hear thee. And what a great deal is there in either of both these?  
And so likewise in that which he hath unto Titus, Tit. 1.9. Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine, both to exhort, and to convince the gainsayers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may be able to confute the adversaries, as the original word properly signifies; now what a great deal of skill and ability is required to the doing of that, ye all easily understand: for every one that is able to exhort, is not presently able to confute: and yet every Minister of the Gospel ought as well to be able to confute, as to exhort; as he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he ought o be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: else what should become of such times as ours; wherein there is so much need of Confutation of all manner of errors and heresies.  
Besides the duty of Preaching, what a great deal of skill doth it require for to Catechise? what a great deal of dexterity to resolve scruples and cases of Conscience? what a great deal of wisdom and experience to bind up broken hearts, and wounded spirits? what a great deal of watchfulness to know the state of the whole flock? and what a great deal of wary circumspection in his carriage towards them all.  
As for Catechising, to lay the foundation well, that requires a wise Masterbuilder, as the Apostle himself tells us, 1 Cor. 3.10. And indeed the Master bvilders of the reformed Churches, went this way to work at the first beginning of the reformation of Religion, which they performed with such felicity of success, that the Catechisms of the two chiefest reformers of the two great parties of protestants were accounted the usefullest of all their other writings: for not only great Luther said it himself, that of all his own works none did please him but his Catechism; and his book deservo arbitro (as Sturmius relates that he read it in one of his Epistles:) but also great calvin's Catechism was inso high esteem in the Church of God, that it was thought worthy to be translated into all the three learned Languages, both Hebrew, Greek, and Latin: Tremellius putting it into the Hebrew, and Henry Stephen into the Greek.  
And herein the crafty Jesuits have learned to play the Apes of the Protestant writers, as in studying the tongues, and many other things, so in this of Catechising: they knowing full well the great necessity of it; and so may we among ourselves by the ignorant backsliding of so many from the truth in these days.  
And as for resolving cases of conscience, as it is a very necessary duty of a Minister, so it needs a very skilful and able Divine: and though he Popish writers have herein got the start of our Protestant Divines, they having been always accounted the greatest Casuists, although with abundance of dross in them; yet ever since that godly-learned man, Mr. Perkins, did set Case-Divinity on foot, by resolving so many cases of Conscience, in his long continued preaching on that subject, many eminent Divines have since betaken themselves unto it: as Dr. Ames, and Dr. Rivet upon the Decalogue; and divers other in these days; Dr. Ames confessing that his hearing Mr. Perkins preach thereupon when he was a youth, made him ever after in love with that part of Divinity, in his preface to his Cases of Conscience.  
And so for the binding up of broken hearts, as it is a most sovereign part of the ministerial office, so it requires a most knowing and experimental Divine for to do it: a great deal of wisdom also and discretion must be used towards such, and they are very tenderly to be handled. And as many worthy Ministers are very excellent in this kind; so Reverend Mr. Greenham had in his time a most singular faculty herein, whose works remain yet behind for us.  
And for the careful inspection over the whole flock, the Minister as he hath curam animarum, so he hath curam uniuscujusque animae, he hath the charge of every soul in his parish, and must give an account for every one that belongs to his charge: according to that of the Apostle; Heb. 13.17. They watch for your Souls, as they that must give account, etc. Which inspection over every one in particular of the Flock, seems to be intimated in that complaint which God makes of the Shepherds of Israel by his Prophet Ezekiel, Ezek. 33.4. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought agian that which was driven away, neither have ye sought that which was lost, etc. Now how great and weighty a burden this is, and what a discerning spirit it requires in a Minister, every one may easily perceive; it is indeed the right Episcopal part of every Minister's office, as the Original word properly imports even this oversight over the whole flock, so as to take care of every one of them as much as may be: according as St. Paul hath it to the Elders of Ephesus, Act. 20.28. Take heed to yourselves, and to all the flock over which the. Holy Ghost hath made you overseers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Greek runs. And as well St. Peter, as St. Paul, 1 Pet. 5.2. The Elders which are among you, I exhort: feed the Flock of God which is among you, taking the oversight thereof, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word again.  
Hath he not the sick to visit, the ignorant to instruct, the unruly to admonish the feeble minded to comfort, and these as well privately, and from house to house, as publicly: agreeable to that notable example of St. Paul, Act. 20.20. I have showed you, and have taught you publicly, and from house to house.  
And add to all these; what an exemplary pattern he ought to be to the whole flock, and how unblameable in his carriage to them all: how he ought to preach unto them by his gracious life, as well as by his zealous doctrine: according to that observable passage of st. Jerom, in an Epistle of his to F●biola, Tanta debet effe eruditio Ministri Dei, ut et gressus ejus, et motus, et universa vocal●a sint; ut quicquid agit, quicquid loquitu●, sit doctrina populorum, in one word that in every thing which he doth he may always teach thereby. Which is no more than what both St. Paul and St. Peter give in charge to Ministers: St. Paul to Timothy, 1 Tim. 4.12. Be thou an example of the Believers, in word, in conversation, in charity, in spirit, in faith, in purity and St. Paul to titus, Tit. 2.7. In all things showing thyself a pattern of good works. And as well St. Peter as St. Paul, 1 Pet. 5.3. Neither 〈◊〉 being Lords over God's heritage, but being ensamples to the flock.  
One thing more there is, which I count none of the smallest part of the Ministerial burden, especially in these times of ours: and that is, the Administration of the Sacraments; for though I be no patron of mixed communions (as they call them) or a promiscuous reception of all sorts, unto the holy Sacrament of the Lords supper, whether they be ignorant or scandalous: yet seeing every Minister, as he is called a Minister of the Word and Sacraments, so it is his duty to do both: me thinks all the wisdom and discretion that can be, should be used by him, rather than wholly to fail of executing this main branch of his office; Doubtless he ought as to be very conscientiously prudent, so to be very prudently conscientious in this matter.  
And so much the rather, because it hath been always the devils main policy, to cast in a bone of contention into the Church of God, about this holy Sacrament; as appeared first by the Papists Transubstantiation, and afterwards by the Lutherans Consubstantiation, and now in our days, by this so much controverted point of mixed Communions: by all which the Church hath been so rend and divided; as by nothing more; as Lavater in that excellent piece of his, Historia Saeramentaria hath evidently shown, that old wily Serpent, making that to be the greatest cause of division among Christians, which ought to be the greatest cause of union among them, as St. Paul speaks, 1 Cor. 10.17. We being many are one bread and one body, for we are all partakers of that one bread.  
And as it requires so much skill, and so much prudence to manage well the function of the Ministry: so in the next place is it not a work of much labour too, and great pains? surely it must be a very laborious work, when in Scripture the Ministers of God are compared to Husbandem, to bvilders, to harvest-labourers, to Shepherds, to Watchmen, to Soldiers, to Nurses, and the like. To husbandmen, and bvilders, ye may see them both in one verse, 1 Cor. 3.9. We are labourers together with God, ye are God's husbandry, ye are God's building. To harvest-Labourers, that ye have in the Gospel, Mat. 9.38. Pray ye therefore the Lord of the harvest, that he would send forth Labourers into his Harvest. To shepherds, Ezek. 34.2. Son of man, prophecy against the Shepherds of Israel. To Watchmen, Ezek. 33.7. Son of man, I have set thee a watchman unto the house of Israel. To Soldiers, so St. Paul to Timothy, 2 Tim. 2.3. Thou therefore endure hardness, as a good soldiers of Jesus Christ. To Nurses, so he speaks of himself, 1 Thes. 2.7. We were gentle among you, even as a Nurse cherisheth her children. All which are no small laborious works.  
And in the last place, as for the dangers that attend this weighty calling of the Ministry, and the enemies they have to grapple with, they are very many and great; for there is no kind of men whatsoever, that have more opposition usually against them, than the faithful Ministers of the Word, they are the very Mark at which both the Devil and the world do especially aim; indeed both Devil and world do strike at all good men, at all that carry the Image of God about them: but most especially at the faithful Dispenser's of God's word, their greatest rage have been always against them: they know full well that to be true of all faithful Pastors, which was prophesied of Christ the chief Shepherd, Zach. 13.17. Smite the Shepherd, and the sheep shall be scattered.  
First, The Devil, he rageth against the Ministers of God above all other men, because he knows they give the greatest blow to him, and are the greatest pullers down of his Kingdom: and therefore ye shall find him standing at the very elbow of joshua the high priest to resist him, when he went about so good a work as the rebuilding of the Temple, Zach. 3.1. etc.  
And ye know our Saviour told St. Peter, that the Devil had a mind to winnow him as Wheat: and not him only, but the rest of the twelve Apostles: for so the words run in the plural number, Luk. 22.31. Simon, Simon, Behold Satan hath desired to have you, that he may sift you as wheat: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the other Apostle, St. Paul too, who was none of the twelves, he tells us of a messenger of Satan to buffet him, 2 Cor. 12.7. and more expressly, that he was hindered by him more than once from coming to preach to the Thessalonians, 1 Thes. 2.18.  
Nay ye know he was not afraid to se● upon Christ himself, who was the great Prophet of his Church; and the Prince of Pastors; for he was no sooner baptised and initiated into his prophetical office by a voice from heaven, saying, This is my beloved Son hear him, but presently he was led up into the wilderness to be tempted of the devil, Mat. 4.1.  
Thus you see how the Devils greatest malice is always against the faithful Ministers of the word, because it makes his Kingdom to fall down; according to that saying of our Saviour to his seventy Disciples, whom he sent abroad to preach: I beheld Satan as lightning fall from heaven, Luk. 10.18. down falls he when the word is powerfully preached, as judicious Calvin hath very excellently expounded that place.  
And as God's Prophets and Ministers have the Devil most raging against them, so doth the world most rage against them too, the men of the world set themselves against them on all hands.  
That it was so in the time of the Old Prophets, ye have it out of Christ's own mouth, Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets and stonest them which are sent unto thee. Yea St. Stephen tells them, which of the Prophets have not your Father persecuted? Act. 7.52.  
And so it was with the Apostles afterward, and other Pastors and Teachers of the Evangelical Church, as well as of the Jewish, the world have always been about their ears: according as St. Paul tells us what fightings he had with them, 2 Cor. 7.5. and therefore he bi●s Tymothy, in the name of all Gospel Ministers: Fight the good fight of Faith, 1 Tim. 6.12.  
And the reason of it, is the very same which our Saviour gives, why the world so extremely hated him, Joh. 7.7. The world cannot hate you (saith he to his kindred) but me, it haterh, because I testify of it, that the works thereof are evil.  
That is the reason then, why the world so hated him and all his faithful Ministers since, it is because they reprove vice in them, men cannot endure to be told of their faults. They hate him that rebuketh in the gate, Amos 5.10. for that was the place where the Prophets used to denounce woes.  
Now it is the very office of the blessed Spirit in the mouths of his Ministers, to reprove the world: as Christ himself says of him John, 6.8. When he is come, he will reprove the Wir●● of s●r●e. etc. There is no zealous preacher that comes in the Spirit and Power of Elias, as John Baptist did, but he hath the many needed Hydra of sin to conflict withal: and the more zealous he is against it, the more doth the world hate him, the more enemies doth he get amongst them.  
Do ye not think that we are like to have opposition enough on all hands, when we have both the opinions of men, and the vices of men, to speak against, both errors in Doctrine, and errors in life to deal withal.  
There are ever and anon errors and heresies springing up in the Church, but especially in these our days, how many strange and prodigious opinions, have been broached among us, all which we that are Ministers must oppose, it is our duty to defend the Truth, against all encroaching error whatsoever; we above all others must earnestly contend for the Faith which was once delivered unto the Saints, as St. Judas speaks, for it is that which is committed to our keeping, we are betrusted with it by God: according to that of the great Apostle unto his Timothy, and it is the very farewell clause of his whole Epistle, 1 Tim. 6.20. O Timothy, Keep that which is committed to thy trust; and that is the precious treasure of truth, as both the context shows it, and Expositors interpret it: Custodi Depositum, id est, deposi●um veritatis, saith Beza.  
And how many hornets than must the Minister needs have about his ears, who stands out at the staves end against the errors of the times, he shall have a load of malice, and a load of defamation, and a load of undermining, laid upon him from them that be contrary minded.  
And do yet think he can expect less, when he comes to reprove the sins of the time, and to tell men of their faults, O no! they cannot endure to have their beloved sins meddled withal, to have their bosom sins touched: that is, to touch the sore place, men kick and fling when the Minister comes to that. Herod was delighted with John's preaching for a while, he heard him gladly, Mark. 6.20. but no sooner doth he meddle with his Herodias, his darling sin, but off goes his head.  
Now every faithful and zealous Minister knows he cannot discharge a good Conscience, unless he boldly and impartially reprove sin in men, he shall otherwise be guilty of their blood, Ezek. 338. and therefore he does his duty, though he procures himself never so many enemies by it and never so much danger follow upon it.  
And thus ye have the first general head somewhat largely insisted upon to show you what a weighty Calling it is to be a Minister. I shall be briefer in the other two.  
The Second general Head which I propounded to you, was the great peril and hazard ye run, in the negligent performance and undue execution of this so high and weighty a function, and that will appear. in these two main branches: First, The Wrong which therein you do unto your selves: And then the wrong ye do to others, to those that are committed to your charge.  
For the Wrong which hereby ye procured to Yourselves; it is not small. Ye become the unsavourest fault of the earth, fit for nothing but the Dunghill, which is our Saviour's own expression, Mat. 5.13. Ye are the salt of the earth: but if the Salt hath lost his favour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under 〈◊〉 of men.  
And when God gins to inquire into such unlavoury Salt, he doth not easily make an end, as these days of ours are a sufficient evidence of it, according as he says by his Prophet Malachi of the Priests of those times, Ma●. 2.9. I have made you contemptible and buse before all the people, according as ye have not kept my ways, etc.  
Besides, God doth use to take away the gifts of such Ministers and deprive them of those excellent endowments of mind, with which he had richly furnished them, so that afterwards they become men of no esteem for their parts: he takes away their talon from them which was wrapped up in a Napkin, or hid in the earth, as it is in the Gospel, Mat. 25.28. Take therefore the talon from him, for use limbs and have limbs, as we use to say: so, use gifts, and have them: use gifts, and increase them: Habe●●i dabitur, to him that hath shall be given, as it follows in the next verse.  
But that which is the main of all, such Ministers endanger theirown fouls, and run the hazard of losing everlasting salvation: and what a pitiful thing it is that any of us whose office it is to convert men's souls, and to save the souls of others, should fall short of saving our own souls; that Judas who had once a place among the number of the twelve Apostles, must yet at length go to his own place in hell, as it is, Act. 1.25. From which Judas by transgression fell, that he might go to his own place.  
For I will not enter into that needless question, whether on unconverted Minister can convert souls, or no, though I know nothing against it in scripture.  
And yet this is not all, for such Ministers do not only endanger their own salvation, but they shall have an heavier punishment of damnation than others, being such men as knew their Masters Will more: as our Saviour informs us, Luk. 12.47. That servant which knew his Lords will, and did not according to it, shall be beaten with many stripes; for he speaks there of that faithful and wise Steward, whom his Lord shall make Ruler over his household, as appears out of vers. 42. and those Stewards are his Ministers, in the judgement of the best Expositors.  
And as ye shall thus wrong yourselves, if ye be not faithful Ministers of the Gospel: so in the second place shall ye also wrong others, in no small measure, even those that are under your charge and to whomsoever ye relate as Ministers.  
For instead of converting souls, ye will pervert them, instead of endeavouring the salvation of others, ye will as much as in you lie procure their damnation, whether by starving their souls in a negligent feeding of them, or by infecting their souls with unwholesome and corrupt food, or else adificando in gehennam, by building them up into hell through an evil example and vicious life: when that is built up with one hand, is pulled down with another.  
And what a fearful sin is it to be guilty of the blood of souls, as God himself calls it by his Prophet Ezekiel? His blood will I require at thine hands, Ezek. 33.8. and yet how many ways may a Minister be accessary to this Soul-murther?  
If David so earnestly prayed, Deliver me from blood-guiltiness, O God, Psal. 51.14. how much more should every good Minister pray against this worst of murders? for if God useth to make such inquisition after bodily murder, which is the lesser, and so severely punisheth it: then much more will he do it after the other, which is the greater, even the murder of souls.  
Surely an evil and unfaithful Minister is one of the greatest partakers of other men's sins, of any rank of men, and hath herein the greater account to give unto God: so that not without great cause did that good man pray, Lord forgive me my other men's sins.  
And thus ye have the second general Head more briefly dispatched; to show you the great peril and hazard ye run, if ye do not faithfully discharge such a weighty Calling as this is which ye have undertaken.  
The Third and Last general Head remains yet behind, and that is the great reward, which ye may expect, upon the faithful discharge of your ministerial-office; which though the ungrateful world should deny you, yet ye should be sure to receive it at the hands of God: and that both here in this life, and hereafter in the life to come.  
And for the faithful Ministers reward here in this life.  
First, Ye have the Promise of God's assistance, that he will be with you in the work, and will help to bear the burden with you: which is the Conclusion of all St. Matthews Gospel, in the last verse of it: Go ye and teach all Nations, etc. and lo I am with you always, even unto the end of the world; Christ says, he will be with them even unto the end of the world: and therefore it must be meant of all the faithful Ministers of the Gospel, while the world shall stand, for the Apostles were not to live to the end of the world.  
And as ye have the promise of his assistance to help you forward in the work, which many a faithful Minister hath experimentally often found, beyond expectation: so in the next place ye have the promise of his protection also, to uphold and defend you against all the adversaries that ye shall meet withal in your Ministry.  
For he it is that holdeth the seven stars in his right hand. Rev. 1.16. that is the seven Angels of the seven Churches, which are the Ministers of them, vers. 20. Christ holdeth them fast in his right hand, against all opposition either of world or Devil against them. And hereupon he so encourageth his Prophet Jeremiah, in that very observable place, Jer. 1.18, 19 Behold, I have made thee this day a defenced City, and an iron pillar, and brazen walls against the whole land; and they shall fight against thee, but they shall not prevail against thee for I am with thee, saith the Lord, to de●●●er thee. And the like encouragement doth he give to his Apostle Paul, against all the opposition which he should meet withal in the City of Corinth, Act. 18.9.10. Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this City.  
Besides, he hath declared unto you in his word, how ill he takes it at the hands of them that shall in any kind wrong you, or misuse you, yea or that shall not give that respect or esteem which is due unto you, Luk. 10.16. He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. But for those that harm and injure you, and set themselves as enemies against you, there is a most formidable place of Scripture for them, which I can never read without serious musing on it, and gaining encouragement from it in no small degree: it is a direful imprecation by way of prediction Deut. 33.11. And of Levi he said: Bless Lord his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.  
And as he declares how he ill takes it at the hands of such as shall wrong you and disrespect you, so on the contrary, how well he takes any kindness done unto you, Mat. 10.41, 42. He that receiveth you, receiveth me: he that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: And whosoever shall give to drink unto one of these little ones, a cup of cold water only in the name of a Disciple, he shall in no wise lose his reward. And this did clearly appear in the good Shunamitish woman, who shown so much kindness to the Prophet Elisha, as to provide all things needful for his entertainment as often as he passed by her house, 2 King. 4.10. for God rewarded her with a Son being childless, vers. 16. and him raised to life again, when he was dead vers. 35.  
And though these rewards from without were not, yet the sweet inward peace and comfort which ariseth to a man's self, out of a consciousness of the sincerity of his faithful discharging of the Ministry, this alone were reward enough here below.  
But in the second place, the reward which you shall receive hereafter in another world, the reward in heaven which remains for every faithful Minister, that no doubt is exceeding great, and such as may throughly encourage you, and prick you forward to the work.  
For though we do not peremptorily determine with the Schoolmen among the Papists, that there are several Aureolae, as they call them, several distinct Crowns of glory, for several ranks of Saints in heaven: as one for Apostles, another for Prophets, another for Martyrs and the like, among which they foolishly reckon one for Virgins too: yet as we have sufficient ground in Scripture for several degrees of glory in heaven, so we have enough there for our encouragement, that the faithful Pastors of God's Church will be more than ordinarily rewarded for their labour in the kingdom of heaven.  
For besides our blessed Saviour's Euge in the Gospel: Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord, Mat. 25.21. Besides this, we have a more express place in the Prophecy of Daniel; Dan. 12.3. They that be wise, shall shire as the brightness of the firmament: and they that turn many to righteousness, as the Stars for ever and ever.  
St. Paul calls the Thessalonians whom he had converted unto God, his Crown of rejoicing in the day of the Lord Jesus, 1 Thes. 2.19. and St. Peter tells us of an immarcessibilis gloriae corona, a Crown of glory that fadeth not away, which shall be put upon every faithful Pastor's head at the last day by Christ himself, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chief Shepherd of his flock the Church: as ye have it lively and sweetly laid forth, 1 Pet. 5.4. The Elders which are among you, I exhort, feed the flock of God which is among you, etc. And when the chief Shepherd shall appear, ye shall receive a Crown of glory that fadeth not away. Here is the faithful Pastors Aureola, if they will needs have it so called.  
To which I will add but one notable saying more of that famous Father St. Austin, in his Epistle to Valcrius: Nihil difficilius, laboriosius, periculosius Episcopi, aut Presbyteri, aut Diaconi officio: sed apud Deum nihil beatius, si eo modo milit etur quo noster imperator jubet: There is nothing more hard, nothing more laborious, nothing more dangerous than the ministerial office: and yet with God there is nothing more happy (says he) nothing more rewarded in heaven, if it be faithfully executed as it ought.  
And thus ye have the third and last general head laid forth unto you, the great reward which shall certainly be conferred upon every faithful Minister of the Gospel.  
And now Brethren, out of all these three main considerations which I have here mentioned unto you: that it is so high and weighty a Calling, that we run so great a hazard in the negligent performance of it, and that on the contrary so great a reward remains for every one that faithfully dischargeth it: let both you that are this day newly initiated into it by Ordination, and all of us also, whosoever else are of the same ministerial function, let us all be stirred up to set ourselves the more strenuously about it, and with all carefulness and watchfulness for to manage it. That shall be my closing speech.  
Labour to put in ure both the precept and the practice of the great Apostle St. Paul: his Precept unto Archippus, Col. 4.17. And say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it; let that be the utmost both of your and our endeavour, to fulfil the Ministry which we have received. And labour as well to follow the practical example of the same great Apostle, as a most renowned pattern and precedent for all Ministers while the world shall stand, it is Act. 20.24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with Joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. He says, that no affliction whatsoever, neither bonds and imprisonment, nor martyrdom itself, should withhold him from fulfilling his Ministry, and so finishing his course with joy: agreeable to that Swan's song of his, which he uttered when he was ready to be offered up in sacrifice for the faith of the Gospel, 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the Faith: henceforth there is laid up for me a crown of righteousness, etc. And therefore this saying of his in the Acts, he spoke unto all the Elders of Ephesus whom he had sent for unto him, propounding his own example before them, whereby they might learn how to fulfil their Ministry: which is that which both ye, and all other Ministers ought to be always learning how to perform.  
Which that ye may the better do, give me leave for a conclusion of all, to lay you down briefly some helps and furtherances thereunto. I will first remove the hindrances, and then give you the helps.  
1 Take heed of an ambitious and proud Spirit, of an high and domineering spirit, such, as would not only Lord it over God's heritage, as St. Peter speaks, but also over your fellow brethren in the Ministry: for this is just Diotrephes his spirit, of whom St. John complains, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One that loved to have the preeminence, and to be leader of all, 3 Joh. 9 I Wrote unto the Church, but Diotrephes who loved to have the preeminence among them, receiveth us not.  
And indeed it was this that first brought in the typhus papalis in the Church.  
First, They laboured for the primacy, and that by degrees ushered in the Supremacy, for the Bishop of Rome, had at first but primam sedem, afore the rest of the four Patriarches of the Christian Church; it was this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which made him at length affect to be Episcopus Oecumenicus.  
And though now Bishops be put down yet must every Minister among us beware of any rise of a domineering spirit within him: for if as Luther was wont sententiously to speak, that every man had a Pope in his belly: then surely much more did he mean it of Clergy men, who have been ever too much addicted to this fin.  
Begin then to lay a low and deep foundation in humility: especially the better gifted any of you be, or have the better parts, as the more dangerous inlet unto pride: according to that of the Apostle, knowledge puffeth up, 1 Cor. 8.1. And remember that qualification, which among the rest, the same Apostle requires in those which are to be made Ministers, 1 Tim. 3.6. Not a novice, least being lifted up with pride, he fall into the condemnation of the Devil, he was very careful lest any Minister should be tainted with that Devilish and Luciferian sin of Pride, by which the Devils got so great a fall: How art thou fallen from heaven, O Lucifer, son of the morning? Isa. 14.12. which though it be literally understood of the great King of Babylon's fall, yet mystically of the Devils fall, in the judgement of Interpreters, who was once a good Angel, and a bright shining star.  
2 Take heed of a covetous spirit, of a lingering desire after preferments and gainful places: for nothing will sooner Wire-draw a Minister from a careful and faithful discharge of his office, nothing will sooner make him turn a Balaam, who loved the wages of unrighteousness as St. Peter speaks, 2 Pet. 2.15. and nothing (if need be) will sooner make him turn from the truth, than that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that being given to filthy lucre, which both the great Apostles, do so much inveigh against, 1 Tim. 3.3. 1 Pet, 5.2. And that it often makes men swarve from the Truth, not only experience in all ages of the Church hath made it manifest, but St. Paul tells us plainly so, 1 Tim. 6.10. The love of money is the root of all evil, which while some have coveted after, they have erred from the faith (says he) which is meant of fides quae creditur, and not of fides quâ creditur: of the faith which we do believe, and not of that by which we believe.  
Do none of you then turn secular Priests in the truest sense: according to that of the Apostle to Timothy, 2 Tim. 2.4. No man that warreth, entangleth himself with the affairs of this life; after he had said unto him in the verse before: Endure thou hardness as a good Soldier of Jesus Christ. And according to his own example towards the Corinthians, in that memorable Apophthegm of his, worthy to be every good Minister's Motto, Non vestra quaero, sed vos, I seek not yours but you, 1 Cor. 12.14.  
3 Take heed of a temporising and time-serving spirit, as another vice which is a great obstruction to the faithful discharge of a Ministers office: when Ministers are more ready by their practice, to interpret in the worst sense the doubtful reading of that place to the Romans, than in the best sense, Rom. 12.11. and are rather for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: rather for being fervent in spirit serving the time, than fervent in spirit serving the Lord. Although Beza says, that in every authentical ancient Greek Copy, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so translated in the vulgar Latin: and yet Erasmus would needs render it, Tempori servientes, but there are few Scholars but know, how he followed it too well by his practice, being neither fish, nor flesh, neither perfect Papist, nor perfect protestant, as it is commonly said of him now, and was so then, when he lived in the beginning of Luther's reformation.  
But such a base compliance with the times (be they what they will) as it becometh not a Minister of God, of all other men, so it will much cool his zeal to God and his truth; and by degrees take away all his fervour from an impartial reproving of the sins and corruptions of the time, which he ought to do.  
4 Take heed of a vain glorious spirit, of all desire of applause from men in the preaching of the word, as the very bane of all faithful Dispensing of the Gospel: for this is for men directly to preach themselves, instead of preaching Christ, which the Apostle doth so labour to ward off from himself, 2 Cor. 4.5. We preach not ourselves, but Christ Jesus the Lord; according as he explains it more fully, in his other Epistle to them, 1 Cor. 2.4. And my speech, and my preaching, was not with enticing words of man's wisdom, but in demonstration of the spirit, and of power. Indeed it is this powerful preaching, which must do the deed for the conversion of souls: not as if there were no use of an holy eloquence, which is an excellent gift of God, for then the holy spirit would never have noted it out unto us, that Apollo's was an eloquent man, Act. 18.24. and we know that he had his part in watering that great Church of Corinth, as St. Paul had in planting of it: I have planted, Apollo watered, but God gave the increase, 1 Cor. 3.6. and there was St. chrysostom among the Ancient Fathers, and St. Bernard among the middle age writers, who did excel in this gift, in their frequent preaching, and were the powerfullest preachers in their times.  
But when men will make use of this & other of their gifts, only for their own credit sake, and to cry up themselves in the Pulpit, without making the glory of God and the good of others their chiefest and their only aim, this is that which will make a Minister of the Gospel fall short in his faithfulness, and to seek himself, 1 Thes. 2.4, 6.  
St. Jerome, that devout and learned Father, hath a very pious passage to this purpose, in an Epistle of his to Nepotian, Docente te in Ecclesia, non clamor populi, sed gemitus suscitetur: lacrymae auditorum, laudes tuae sint; Let the many weeping eyes, the sighs and groans of thy auditors, be thy commendation when thou preachest (says he) and not the vain applause of men, and indeed it is that which will commend thee with God, and with all good men.  
Thus having briefly removed the hindrances, let me now more briefly propound unto you the helps and furtherances; and so an end.  
1 Bee much in prayer, as that which will much help forward the fulfilling of your Ministry: for if Prayer be the Christians daily exercise, then how much more should it be the Ministers daily and continual exercise? And if any thing may be obtained by Prayer, then how much need hath a Minister of God to be frequent at it, who hath so many things to pray for, in behalf of so weighty a Calling? and if our Saviour himself spent a whole night in prayer unto God, when he was to choose his twelve Apostles, setting them apart for the work of the Ministry, Luk. 6.12, 13. then how much fare greater reason, hath every Minister among us, to be much in prayer unto him for himself, that he may be able to go well thorough with so hard a task.  
The practice of great Luther is very famous for this, and very exemplary for all of us Ministers: who though he was a man of the most Heroical and undaunted spirit that we read of, yet he made a great deal of more use of his vehement spirit of Prayer, whereby to set upon the work: for so we find it recorded of him, that he did Tres ad minimum horas, easque studiis aptissimas in orationem ponere; spend no less than three hours daily by himself in prayer, and those which were the fittest hours for his study too; And I believe that he lost no time in so doing, towards his Ministerial employments.  
2 Bee diligent in study and meditation, that ye may this way also be the better furnished and prepared for so weighty a function: for as all our studying will do little good, except we further it by our frequent praying, so all ur praying will not be sufficient except we join industrious study and meditation with it, both which together are the means appointed by God.  
And therefore is is an injunction given by St. Paul to Timothy: Till I come, give attendance to reading, to exhortation, to doctrine, 1 Tim. 4.13. as well to reading, as to preaching: and so much more to reading, because so much the better to preaching; and in the next verse but one, Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Whence Luther again added this second help to the former, in another sententious saying, which he was wont to utter: Tria faciunt Theologium, Oratio, Meditatio, Tentatio: these three things make an accomplished Divine, Prayer, Meditation, and Temptation; for as for the latter of the three, himself was so much exercised with the Devils Temptations, that he thought him the most experienced Divine that was most troubled with them: and indeed next unto Christ himself, I have not read of one more assaulted with them, than this greatest Engine of the Church's reformation.  
3 Labour to Preach out of love to the people's souls, Which Christ hath redeemed at so high a price: as St. Paul intimates to the Elders of Ephesus, when he chargeth them to feed the Church of God, which he hath purchased with his own blood, Act. 20.28.  
For seeing, what shall it profit a man if he gain the whole world, and lose his own Soul, as our Saviour says? how should we Ministers be moved with bowels of Compassion unto the souls of men, to draw as many of them as possible we can out of the Devil's kingdom, it being our office to save Souls.  
To which end, me thinks there is such a remarkable saying of the great Apostle concerning himself, that I know not another in all his Epistles which hath more wrought upon me as a Minister, or may more move any Conscientious Minister, if seriously thought upon: it is, 2 Cor. 12.15. I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved. Here was love indeed to the souls of his people.  
4 And Lastly, Labour to preach out of love to the Lord Jesus, the great Shepherd of the sheep; and whose they are, John 10.14. which if we do, it will make us the better do the former duty; for our love to Christ, will force us to bear love to men's souls, which he hath so dearly bought. And if once the love of Christ come to constrain us, as the Apostle speaks, than we shall play the zealous and the faithful Ministers to purpose: it is only this that can make us become martyrs if need be, and to lay down our lives for the Sheep, and for the chief Shepherd too: ask old Ignatius else, that most Ancient Father, when a little before his glorious martyrdom he uttered these most affectionate words, Amor meus crucifixus est; my Love was crucified.  
And therefore was it, that no less than three several times together, Christ said unto St. Peter: Simon son of Ionas; lovest thou me? feed my Sheep, John 21.17. which I could wish both you, and I, might always hear sounding in our ears, as a most sovereign motive to fulfil our ministry to the utmost of our endeavours: Lovest thou me? feed my Sheep. And which as it was in a manner the conclusion of our Saviour's words, a little before his Ascension into heaven: so it shall be the conclusion of my Exhortation unto you.  
FINIS.