CHRIST'S Commission-Officer: OR, The Preachers Patent CLEARED: AND, THE People's plea considered. In a Sermon preached before (and now presented to) the ASSOCIATED Ministers of Christ, in the County of Somerset, at a late solemn Ordination at Sommerton in the said County, June, 9 1658.  
By John Norman, Minister of the Gospel at Bridgwater.  Rom. 10.14, 15. 
How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher?  
And how shall they preach except they be sent? as it is written how beautiful are the feet of them that preach the Gospel of peace, & bring glad tidings of good things?  1 Tim. 1.12. 
I thank Christ Jesus our Lord who hath enabled me: for that he counted me faithful, putting me into the Ministry  
London, Printed for Edward Brewster, at the Crane in Paul's Churchyard, 1658.   

Epistola Dedicatoria.  
Dilectissimis, & in Christoperqùam reverendis Ministris Evangelii, apud Somersetenses ASSOCIATIS, arctissimóque & pacis & pietatis vinculo conjunctis, Gratiam misericordiam & pacem in Domino.  
Patres fratrésque in Christo colendissimi,  
Ant oculos ponit conciuncula haec (qualis qualis est) omnia illa, quibus nuperrimè praebuistis erectas aures. Quam acriùs eflagitârunt non pauci, ut in apricum feram, hanc omnibus & singulis vestrum perquàm humillimè offero.  
Non est quòdlautâ apologiâ ceulongis ambagibus vosfutilè & nullo cum ●ructu morer. Post iteratas à me denuò multúmque inficias, vicerunt candem eorum, quibus familiarissimè utor, rationes, quae desiderio Christi, coeli, evangeliis, ejusdémque Ministerii exardere mihi videbantur.  
Pompaticam eloquentiam (ut Hieronymi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utar) non ambiit concionator vester, nec pruritum aurium, 
a 2 Tim. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryst. in Tit.  sed prodesse animis: 
b 1 Cor. 10 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut cum Apostolo loquar, ne inanis reddatur crux Christi. 
c 1 Cor. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 2 Cor. 11.  Oratione itaque pressâ usus sum, non praecultâ 
d Quemadmodum sapienti viro incessus modestior convenit; ita oratio pressa non audax, Seneca. Ep. 40. in fine.  populari, non politâ. 
e Cujuscunque orationem vides politam, & s●llcitam; scito ammum in pusiäis occupatum in scriptis ni●il solidum, Id. Epist. 21.  Nec minùs de rebus Theologicis dicendum semper duxi, quàm de Philosophicis Cicero: Istiusmodi res dicere ornatè puerile est, planè autem & perspicuè expedire posse, docti & intelligentis viri. 
f Cicero L. 3. de finibus, bon. & mal.   
Rerum Theologicarum conculcatores, potiùs, quam concionatores sunt, qui (secundum Hieronymum) exceptis verbis tinnulis atque emendicatis, nihil aliud loquuntur. 
g Hier. Ep. ●amil. 56.  Liceat itaque ut cum Apostolo palàm & ingenuè profitear, non statuisse me quicquam scire, nisi Jesum Christum, eúmque crucifixum: 
h 1 Cor. 2.2.  & quicquid sine hoc nomine fuerit, quamvis literatum, & expolitum, & veridicum, non me totum rapuisse, sicut Augustinus. 
i Confes. L. 3. ca 4.  Valeant, per me licet, oratorum lenocinia, Platonicorum & 
k Erubiscat ergò superbus & infoelix peccator, & limeat elatione coecatus, irâ inflammatus, impatien●iae vitio faedatus, sientiainflatus; cui plus placet ars Aristotelis quam scientia de Apostolis, plus codex Flatonis cuam liber divinus: quem nulla lectio laetificat, nulla sapie ntia aedisicat; nullus sermo sapit, nisi suerit Gram matieè conceptus, Dialecticè imaginatus, Rhetoricè purpuratus, Aug. li. specul. peccat. e. 6.  Peripateticorum sophismata: Arma enim militiae nostrae non carnalia sunt, sed divinitùs valida, ad destructionem munitionum: 
l 2 Cor. 10.4.  Vivus est Dei sermo & efficax▪ 
m Heb. 4.12.  Tota scriptura divinitùs est inspirata, eademque utilis ad doctrinam, ad redargutionem, ad correctionem, ad disciplinam in justitiâ: Nec solummodo potest hominem sapientem reddere ad salutem, verùm etiam hominem Dei cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
* Seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Paulo scriptum sit, ut plerique legunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Complutensis editio, vim vocabuli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in se inclusam habet. Proinde ab Oecumenio exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. d. integrè, plenè consummatè: à Chrysostomo autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. accurate & exactè instructus, Jo. Rainold. Thes. 1. de S. scriptura, p. 64.  & perfectum, & ad omne opus bonum perfectè instructum. 
n 2 Tim. 3.15, 16, 17. vide Andr. Rivet. Isagogen. ca ●5.   
In evangelio; en! omnis veritas est, & omnis manifestatio veritatis, sicut Origenes. 
o Homil. 9 in Exod.  En! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Uti Basilius 
p Contra Eunomium. L. 1. Ad eundem modum & Chrysostomus scripturam dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 13. in 2. ad Corinth.  Imò, vel Bellarmino ipso fatente, En! sacra scriptura regula certissima, tutissimáque est 
q De Verbo Dei. I. 1. c. 2.   
Ad scripturas itaque auditores ubique provoco, quarum adoranda est plenitudo. 
r Adorò scripturae plentudinem Terr. adve s. Hermog.  Ad legem & contestationem, cum Isaiâ clamito, 
s Isa. 8.20.  Illud ipsum, quod antehàc Constantinus, in Synodo Nicaenâ, omnibus à me dissentientibus suadeo: untinam, & addi liceat persuadeo! viz. ut hostilem omnem expellentes contentionem, ex verbis divinitus inspiratis, solutionem quaestionum capiamus. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. Histor. Ecles. l. 1. ca 7.  Audiamus, quid dicit Dominus; non quid dicit Donatus, 
v glorifica●um est nomen meum in gentibus, dicit Dominus: Audi: dicit Dominus, non dic●t Donat us, aut Rogatus, aut Vincentius, aut Ambrose, aut Augustinus. Ang. Epist. 48. circa med ū.  etc. vel hic, vel ille, licèt apprimè eruditus, amicus aut pius. Nec audiamus, ut inquit idem Augustinus; 
* Contr. Petilianun de unit. Ecl. ca 3.  Haec dico, haec dicis; sed audiamus, haec dicit Dominus. Liceat ejufdem verbis, & fratres alloqui me, aliter hoc in argumento, quod in manibus est, sentientes Sunt certè libri Dominici, quorum authoritati utrique consentimus, utrique credimus, utrique servimus, ibi quaeramus ecclesiam, ibi discutiamus causam nostram. Nolo equidem, (ut subjungit ille) humanis documentis, sed divinisoraculis, ecclesiam, addo & ministerium, demonstri. 
x Idem, ibidem.   
Illud tamen non diffiteor, sed planè, ut res est, haud invitus éxpono; hoc aliquantò majorem mihi injecisse scrupulum, utrùm libertas ista prophetandi, quam adoptârunt fratres, S. scripturae accommodata fuerit? an potius abaliena? sc. quod, non modò in Socinianorum 
a Docet Paulus rectè id fieriposse, unumquémque munus docendi aggredi, modò ad id aptus sit, quod aggredi cogitat, vel cupit Theoph. Nicholaid. in refut. tract. de miss. ministrorum. In eandem sententiam ped●bus eunt. Catechesis Raccoviensis. c. 2. Raddecius in not, in librum Smigelecti. Socinus in Tractatude Ecclesiâ. Ejus defensionem habetis, per Theoph. Nicholaidem.  castris, usitatissime eam propugnatam habemus, qui scripturis parum tribuunt, verum etiam, in Enthusiastarum colluvie (& ejusdem farraginis homuncionum) 
b Est igi●ur dogma seditiosum & Diabolicum, dogma Anabaptisticum; de homimbus sine discrimine permittendis, functionem ecclesiastic am suscipere, & ecclesiam docere. Hieron. Zanchi. in quartum praeceptum.  qui scripturas apertè rejiciunt At sententiae huic uni suffragantur omnes, in hoc unum lubentisfimè coeuntes.  
Testem Deum invoco in animam meam; 
c 2 Cor. 1.23.  me nullis vel iracundiae, vel invidiae igniculis exardescere, ob annunciatum Christum, ceu anhelantessacrorum desiderio Christianos. Hoc mihi intimè in votis est, Dominúmque messis animitùs & obnixè rogo, ut operarios in messem suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mittat, 
d Secundū vulgatam interpretatio●em  emittat, 
e secundùm Bez & Ar. Montan.  extrudat, 
f secundum E asmi & Syriac. versionem per Jun. Tremel.  ceu eijciat, 
g sic Hilar. ●pud Leig. Cri●ca Sacr. & sic ad verbum sonat, inquit Beza.  Nam messis quidem multa, operarii autem auci. 
* Mat. 9.37, 38. vid. Polycarp. Lyserum ad L●●.  Illud unioè memor●ae infixum velim, quòd Domini sit extrudere operarios ideoque dolosi potius quàm docti est, ●eipsum intrudere, ceu injicere. Huc ut animum advertatis, in eoque cogitationes altiùs defigere ut placeat, suadet haec, quam audivistis, concio.  
Rerum summas tantùm persequebar: utpote, qui compendia longis anfractibus anteponenda semper sensi. Praesertim verò, quia sic postulabant angustiae temporis, nec aliud, utplurimum auditorum genii: ut multa in pauca conferam, & omnia (quoad possem) quae argumentum hoc spectant, ut uno quasi fasce complectar: Nonnulla insuper adscripsi: at non sine desiderio vostrûm alicujus, multis mihi nominibus pariter & vobis observandi, & multimodae literaturae celebritate decorati. Haec ad initium cujusvis lineae sic (') insignita dedi.  
Me ex aliorum fontibus hortulos hosce nostros irrigâsse, haud inficias eo: 
h Est enim ut arbitror benignum, & plenum ingenui pudoris, fateri per quos profeceris. Plini. secund, ad Vespasian praefat. nat. histor.  Nec solùm ab alienigenis 
i Joh Gerhard. Loc. Com. Tom. Sext. de Minist Eccles. ca 3. sect. 1. n. 54. etc. r. 64. etc. Fred. Baldvin. Cas. consc. l. 4. ca 4. casu 1. Josh. Stegman. Photinianism. Disp. 53. qu. 1 & 2. Hier. Zanchius in quart. p●aecept. Chemnit. Loc. Com. de ecclesiâ. Bucanut Loc. Com. 42. qu. 29. ad qu. 45. Profess. Leyd. cens confes. ca 2. sect. 2.3. Synopsis pur. Theolog. Disput. 46. c. 5. Apollonii Considera●io quart. controvers. etc. ca 5. qu. 3.  sed à nostratibus 
k Lazar. Seaman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gillespy Miscell. quest. Rutherford peac. plea. ch. 16. qu. 16. & due right of Presbyt. ch. 5. sect. 1, 2. Collins vindiciae min. Evangel. & vindiciae revindicatae. Hall. Pulpit guarded. Ferreby Lawf. preach Tho. Bali. London Minist. Ju● divinum Ministerii Evangelii. Liber vix. satis laudatus, & qui de ecclesiâ Anglican â optimè meritus est.  hoc a gumentum teri, eruditioni vestrae satis compertum est.  
Vestrûm erit, reverendi fratres, aequâ lance trutinare, quid sit veri, & quid à vero alieni: qui (musarum dicam? an) scripturarum sacris versatissimi estis, & politiori literaturâ instructissimi. Quicquid boni occurrit, aut veri, illud Dei esse, palam profiteor: sin aliquid mali, vel falsi, (quod me prorsus latet) hoc planè nostrî est. 
l Omnia bona mea, nec sunt purè bona, nec purèmea; omnia mala mea, & sunt purè mala, & purè mea. Hugo.  Hîc, primùm operam dedi, ut quantum omnino potui, cum scripturis loquar, 
m Sic instruit Zepperus, de arte habendi & audiendi conciones Sacr. l. 3. c. 3.  & nec fallar in eis, nec fallam ex eis 
n Sic adprecatur Augustinus. Sint castae deliciae meae scripturae tuae: nec fallar in eis, nec fallam ex eis, Confes. Lib. 11. c. 2.  Penes vos sit judicium, his de rebus: quibuscum, tanquàm grati in vos animi, & permagni affectus (licèt perexiguum) testimonium, libellus hic deponitur.  
Gratâ memoriâ amores, mores, res vestras omnes prosequor. Grata mihi semper in mentem occurrit concordia vestra, grata comitas, grati conventus, grataconsuetudo & colloquia. Eruditam, quam apud vos frequentissimus observavi pietatem, exardescentes preces, effervescentem zelum, exoptatam submissionem, exantlatos labores, & emeritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudes nulla unquam apud me deleat (nec delebit) oblivio. At temperabit sermo, quamvis nunquam tacebunt affectus. 
o Ipse me citiùs quàm vos obliviscar: etsi unquam sermo tacebit, loquetur affectus. Ambros. de Gratiano & Valentiniano.   
Pernavigate, charissimi fratres, & verbi & vitae velis expansis, secundiori spiritus afflatu fruituri, potiaminíque votis, amico sidere, amicis sanctis, ad Dei gloriam, Diabolorum gravamen, ecclesiae pacem, & ecclesiasticorum prospera, frementibus licèt & frendentibus Satanâ, ejusque sectatoribus.  
Non est, quòd nostrûm quivis, Jonae instar, 
p Jon. 1.5, 6.  in tot tantísque ecclesiarum procellis, ignorationis, ignaviae, intemperantiae, aut ingenii vafri somno sit consopitus. Officio honestati sumus. Hoc unicum, 
q 2 Tim. 4.1. ad 6. Episcopus est nomen quod plus oneris, quàm honoris significat. Polyd. Virgil.  quas scintillas admoveret? quos stimulos adjiceret? ut Christi propugnatores, & carnis expugnatores nosmet comprobemus. Optimè cedet laboranti. 
r Quot labores veritati nunc exhibes, tot etiamremuneration●s pignora, intra spei tuae cubiculum clausum tenes. Gregor. Moral.  Nec obest quo minùs in lautiora provehantur dona, ipsissimo usu, & docendo promoveamur doctrinâ. 
s Quò in plures diffunditur, eò redundantior manat, & in suum fontem recurrit. In se enim refluit ubertas prudentiae, & quò pluribus fluxerit, eò exercitius fit omne, quod remanet. Ambros. Offic.   
Quod ad me spectat, cum praefecto Pharaoni à poculis, peccata mea recordaturus sum hodie; 
t Gen. 41.9.  ingenuéque cum Ambrosiorecognosco: 
v Offic. c. 1. Liceat & cum eodem insuper adscribere— & quantumlibet quisque profecerit, nemo est: qui doceri non egeat, dum vivat. Ibid.  quòd priùs docere inciperem; quàm discere: Discendum igitur mihi● simul & docendum● est. Nec profiteri● piget, Augustini verbis 
* Ego ex eorum numero me esse profiteor; qui scribunt profictendo, & scribendo proficiunt Epist. 7.  parùmmutatis, exeorumnumero meesse, qui docentproficiendo, & docendo proficiunt 
x Mutuò ista fiunt ut homines dum doceant, discant. Seneca Epist. 7.  & in hoc gaudeo (uti Seneca) aliquid discere, ut doceam: nec me ulla res delectabit, licet eximia sit & salutaris, quam mihi uni sciturus sum. 
y Idem, Epist. 6.   
Veneror equidem inventa sapientiae: 
z Senec. Epist. 65.  & facilè eorum sententiae accedo, qui judicârunt, neminem unquam habuisse doctrinam inmicum, nisi ignorantem. Ideoque de industriâ, hâc in re, aliquantisper versata suit haecconcio, nequis auditorum à veritatis tramite, hâc ex parte, deflectat. Illud verò planè meminisse, & penitâ ment reconditum vellem; aliud esse erudiri de veritatibus Jesu Christi, aliud edoceri de eo, sicut veritas est in Jesus 
a Ehpes. 4.20, 21. Nunquid Domine Deus veritatis, quisquis novit ista, ipse placet tibi? Infaelix enim homo, qui scit omnia illa, te autem nescit: Beatus autem qui scit, etiam si illa nesciat. Quiverò & te & illa novit, non propter illa beatior sed propter tesolùm beatus est. etc. Aug. Cons. L. 5. c. 4 . Potest quis peritus esse, imò praedicator, 
b 1 Cor. 9.27  tamen periturus 
c Quid prodest pervum esse, & periturum! Aug. Confes. L. 11. C. 2. . Nec sic immorandum esse scientiis judico, ut post habitae sin● scripturae 
d Quid prodest in mudanis proficere doctrinis & marcescere in divinis? Caduca sequi figmenta, & coelestia fastidire mysteria? Isidor. de libris Gentil. ; nec ipsissimis scripturis, post-habito spiritu 
e— O Domine perfice me, & revela mihi eas. Aug. Conf●s. L. 11. ca 2— Agnoscamus gratiam, quae facit prodesse doctrinam, quae gratia si desit, videmus etiam ob●sse doctrinam. Idem Epist. 107. . Animalis enim homo non percipit, quae sunt spiritus Dei, in scripturis nisi, potenti ejusdem spiritus adjumento 
f 1 Cor. 2.14. Psal. 119.18. , cujus inspiratione, exaratae sunt scripturae 
g 2 Tim. 3 16. .  
Sed manum de tabulâ. Ut veritati & vobis prosperè succedant omnia, obnixè peto. Adunitis vestris consiliis, conatibus, & caeptis omnibus, fausta laetáque omnia pecor. Ut vivat Christus; valeat causa ejus, vigeat concordia, nec diutius vacillent Christiani: ut revalescat, quae est secundùm pacem, disciplina, & radices altiores agat, quae est secundùm pietatem, doctrina; iterum atque iterum, instat oratio  
Devinctissimi vobis fratris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac in Domino conservi JOH. NORMAN.   

To the plain, especially the pious READERS.  
NExt to the glory of God my Saviour, the good of your souls, was it that subdued me; (who had else been still deaf to all entreaties of friends and fellow-labourers) to let you see this from the Press, which others (& probably, some of you) heard from the Pulpit. The same God, who perfects strength in weakness, that so far prospered it when it was delivered to the ear, make it now likewise powerful upon the heart, when it is delivered to the eye. If either sin shall be restrained by it, or the saints refreshed, or the sauciness of seducers rebuked, or the service of our Saviour regularly advanced, the speaker hath his end, the sermon its errand. Some things are now set before you, more than were then spoken: Some things which I did not then design, especially for further clearing up of objections; others, which I could not then deliver, for the fuller carrying on of the application. Both are commonly thus marked (') at the beginning of each line. The rest you have well-nigh in the same words which you then heard, as near as my notes and memory could suggest it, only some things now and then may be herein delivered less contractly: especially in the uses. Before you peruse, pray. Man may open the Scriptures to your understandings, but God alone can open your understandings to the Scriptures 
a Luk. 24.45. Ps. 119.18. . As you peruse, pause a while, and consider; conferring the several texts and truths, and comparing spiritual things with spiritual. If you will notmeditate upon, & search God's Word, I shall never marvel, if you mistake or slight men's writings. Having perused, put things to an issue; as in the presence of God, judging yourselves that you be not judged. Do you conclude upon the whole, that such as undertake to be teachers ordinarily in the Church without ordination, are but toiling themselves in their own corruption? Oh! let conscience be put off by you, while it is ready to put to you such questions as these. Is it a sin for this man to preach, and can it be safe for thee to hear him? Canthy attendance be well, & his act so ill? Shall his guilt increase by it, and will thine decrease? Doth heviolate an Ordinance of God, and invade an office so sacred in the Gospel? And durst thou beside thy connivance at this attempt, bring it all the countenanee, whereto thy company will amount? Can the pr●de o● his heart make him a preacher, unless thy presence with others, (probably the more for thee) did maintain him hearers? O my soul! Shall I that hope f●r heaven, harden him in that sin, for which he must without repentance, howl in hell for ever? Is this to reprove? or doth it not approve this work of darkness, to give it the respect of my observance in the open light? Shall I not knowingly hereby communicate in his sin? and how can I have comfort thence for my own soul? Hath God prohibited him to preach? and how can I have a precept to hear? or hope to profit by hearing him? Where have I 〈◊〉 promise that I shall, or how ca● I pray in faith, that I may reap● any soul-advantage by him? especially, while I run myself upon such a tentation, instead of reclaiming him from his transgression? Nay, hear the Word of the Lord: I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the Lord, Jer. 23.32. Harken not to the words of such Prophets; for I have not sent them, saith the Lord, Jer. 27.14.15. & 23.16. with 21. Reader hadst thou seen the public tears, that were bled forth at the eyes; or heard the passionate throws, that were breathed ●orth from the hear●s by one of those ●●●v●nts of Christ that were now solemnly set apart [That ever he should preach so many sermons without a solemn sending forth! and to which he could see no promise of success! etc.] It could not but have made some impression upon thy heart, as it did upon mine and many others. I shall detain thee no longer, but to deliver my own soul, in the words of Zealous, and Studious Baxter 
* First sheet for the Ministry, p. 14. . Christian Reader, as ever thou wouldst be sanctified, confirmed, and saved, hold fast to Christ, Scripture, Ministry, and Spirit; and that in the Church & Communion of Saints; and abhor the thoughts of separating each from other. And to declare my sense of the same truth, in the same terms, with holy and humble Dr. Sibbs 
* Epistle to the Reader before P. Bayns on ●he Ephefianst, , now in heaven. I speak not as if way were to be given to Vo●stian, lawless, licentious, liberty 〈◊〉 prophesying; that every one, as soon 〈◊〉 he is big of some new conceit, shon● bring forth his abortive monster: F●● thus the pillars of Christian fai●● would soon be shaken, & the Church 〈◊〉 God, which is an house of order, wou●● become a Babel, an house of confusion The doleful issues of which pretende● liberty we see in Polonia, Transylva●nia, and in Countries nearer hand Reader, the doleful issues which we se● in England, let us sigh over, & spread before the Lord, in whom Irest.  
Thy soul-friend, JOHN NORMAN   

CHRIST'S Commission-Officer: OR, AN Ordination-Sermon.  2 Timothy 2.2. 
And the things that thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  
THese two Epistles of Timothy, and the next to Titus; what are they, but Paul's Directory for the regular continuance, and reverend carriage of the Gospel-Ministry? Two things he infisle●h upon principally: The investiture of some with the Office of Ministers, the employment of such in this Office. How and on whom Timothy and Titus shall confer it, and how themselves and those should carry themselves in it: what was their part for delegating men to the Ministry, and what must be their own and others part and demeanour in the Ministry. These things are very accurately and abundantly interspersed.  
Lo, it is not enough (without further preface) that Timothy in these, and Titus in the next Epistle look how they do comport themselves, but they must commit this sacred trust to others; the necessity of the Ministry is so eminent: and this with the best-sighted caution, and most studious circumspection, the nature of the Ministry is likewise so excellent. This, this beloved & much reverenced; which is the end of your present convention, is Paul's charge, and must be timothy's care in this verse. The things that thou hast heard of me among many witnesses, the same commit thou, etc.  
Four things wust be here briefly enquired into. 1. The matters or things which are to be committed. 2. The manner how? 3. The man by whom. 4. The men to whom these things are to be committed.  
First, what are the things which Timothy must commit? Paul tells him, The things that thou hast heard of me, the same commit thou. But whether those which he had heard from Paul publicly and openly in his preaching, or more particularly those at his own ordination, when he was put into the Ministry by Paul, 
a) 2 Tim. 1.6.  together with the Presbytery, 
b) 1 Tim. 4.14.  be the chief or only things in our Apostles eye, it is not expressed: The ensuing words bespeak the last (at least partly, if not) principally intended. Timothy it is plain, is not only charged in these Epistles with teaching others, but with ordaining teachers: And no doubt, but with committing unto others the Office to teach, he is to commit such Gospel-truths by teaching, as shall be of best, and most inserviency, to their holy and happy conduct, throughout the difficulties, and discharge of their office of Teachers. A point of easy observation, and eminent use, which could not probably be omitted at the Apostles Ordination of Timothy, that hath obtained well-nigh an universal concurrence, at every Ordination since.  
Secondly, but how must Timothy commit these things? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It would be little other than a waist of precious time, and of your patience, to produce the several Scriptures in which, or purposes to which, this word is used. There are but two senses (I humbly conceive) that can with any probability be tendered here: viz. Either that Timothy commit these things to others in way of doctrine only, by teaching and opening these things to them; or in way of delegation also; and special trust, as the word is often used; 
c) 1 Tim. 1 18. cum 2 Tim. 1.14. Lu. 12 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ophylactus hoc discrimen constituit in verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illud accipit de miraculorum doni, boc verò de Minillerio. vi de●plura apud Bezam ad loc. & Leigh. Crit. sac. ad verbum.  trusting these things with them as Officers, who are to teach others, and must therefore be a depository and treasure-house of divine truths for others. This latter sense, which eminently taketh in the committing of the Office to teach, is that which to me seems, most especially in our Apostles design and purpose, for these two reasons. Because, 1. This most openly corresponds, not only to the subject in hand, but to the scope of the whole: both Epistles being to direct Timothy, especially about public Ordinances and Officers: how he shall Ordain Officers, and how these and himself shall order the affairs of their Office. 2. This hath the most obvious, if not the only countenance from the Characters given us, of the men to whom Timothy is to commit these things which are immediately subjoined. For if Timothy were to commit these things to them only, in way of doctrinal teaching; what need or use was there, of so severe a restriction, or of such special qualifications, as we read added? faithful men, able to teach others also: which Gillespy in his Miscellany Questions, Collins in his Vindiciae, and the London Ministers in their Jus Divinum Ministerii Evangelici, do very well observe. No doubt, but as to the doctrinal teaching of these things, Timothy was no less a debtor, than was Paul to the Barbarian, as well as Greek; to the unlearned, as well as learned; both to the wise, and to the unwise, Rom. 1.14. So that Timothy is to commit these things, more than in way, of doctrine only: He is to commit them in way of delegation also, unto such faithful men, as shall be able to teach others: which cannot rationally be understood, of other than public and authoritative teaching; if either 1. the quality of the men, or 2. the contents and aim of these Epistles, which concern public tranfactions in the Church, especially public teachers: or if 3. the command itself be duly weighed: fo● such as are to teach but privately, an● from grounds of charity only, need n● such commitment of these things t● them; nor needs it that there be such choice of men: this being every ma● and woman's duty, Heb 5.12. Nor ca● any thing be justly impleaded, from the Apostles use of the future tense, [who shall b● able to teach others also] for though tha● they shall be able to teachothers, be necessary antecedent to the commitment of the Office● sensu physico, i. e. that they shall have abi● lities to teach: yet it followeth, the commitment of the Office, sensu morali, i. e. tha● they shall use such abilities ordinarily, or b● able to teach others, acceptably, and lawfully: remembering still that old, honest, an● veceived principle. Illud tantum possumu● quod jure possumus. We are able to do n● more, than we are able in Law, or may 〈◊〉 lawfully. And thus our text aptly corresponds to that of the same Apostle, Rom. 10. vers. 15. How shall they preach except they be sent? i. e. how shall they preach warrantably? Abilities they must have before sending, but sending vests them with authority. So that the words speak as much in effect as this; Doth Timothy know such as are faithful and fit, or able to teach others; he must commit these things to them, as trusties for others. Doth he find any so qualified for the Office to teach, he must leave them Commissioned to this Office: Are they qualified with fidelity and ability, Timothy must commit to them a furniture of authoriy.  
Thirdly, but how must Timothy commit these things, this Office to them? What! he only? he, and none but he? No, we never find the Ministry committed to any, by a single person; but still it is done by several in society. We always read of more than one concurring to it, and never remember less than two: And those are no less than were Paul & Barnabas, Act. 14.23. The Twelve are associates in it, Acts 6.2, 3, 6. and it is the joint act of how many teachers and Prophets? Act. 13.1, 2, 3. The seat and subject of this power, is not a Presbyter; but the Presbytery, 1 Tim. 4.14. Can we rationally think, that Paul doth require Timothy to commit the Ministry to others, so as recedes from, and hath no consistency with the practice of Paul in the same case, upon Timothy himself? Well, and who of us doth not remember, that Timothy received his Commission, not tonly by the laying on of Paul's hands, but of the Presbytery likewise? 2 Tim. 1, 6. and 1 Tim. 4.14. True 'tis, that Titus is to Ordain Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, City by City, where the Churches were planted, and their condition called for it; but with this proviso, as Paul had appointed him. Tit. 1.5. And who can think, that Paul's appointments, and Paul's actions should so little accord, or so much interfere? that Paul should order either Titus there, or Timothy here, to do that singly by himself, which Paul an Apostle never did (if I may not say, never durst) but in society? It is granted, that this command did concern Timothy eminently, and signally above others; but not exclusively, so as to shut out all others. It must be done by others likewise, though it be directed to, and is to be directed by him especially, as one that had an eminent and special trust, about the ordering of this and all other Church affairs being by office an Evangelist. 2 Tim. 4.5.  
Fourthly. Yet once more; to whom must Timothy commit this trust, these things in way of office? What? to all the Congregation? No: There must be some to be taught, as well as others sent forth to teach. What then? to any of whatever qualification? Nor this. They must be at least men of a good life, faithful men; yea, and men of good learning too, that shall be able to teach others also.  
The text thus opened, the truth is obvious, which I shall at this time take up, or observe from it.  
Observe. Those that are authoritatively from Christ, in his Church, to teach others, must have that Office committed to them, as well as be qualified for that Office.  
How orient (me thinks) is this observation in all its truths from the text! Lo, 1. Some there must be in the Church, who are authoritatively from Christ to teach others. But then 2. That there may be such in the Church who are from Christ to teach authoritatively, they must have the Office committed to them by some Timothy. Yet 3. Timothy may not give Commission to this Office, unless he find qualifications for this Office. Timothy may not dare to confer authority on any, without due cognizance first had, both of their fidelity and ability. Well, 4. Hath God qualified any with fidelity and ability; yet though they are able to teach others, they may not acceptably teach others in the sense mentioned, (unless for proof of those abilities) until Timothy hath from God committed to them authority likewise.  
But to lead you further abroad. Give me leave to open and offer to you, these five things, and thereto lend me I beseech you, your most strict and serious attention. 1. There must be some in the Church who are by Office from Christ authoritatively to teach others. 2. They must be qualified for this Office. 3. They must have this Office committed to them. 4. How it must be committed. And 5. Why it must be committed to them.  
First, there are to be some in the Church, who are by Office authoritatively from Christ to teach others. I say by Office; but this not civil, but spiritual. Officers we are, not in the Commonwealth, but in the Church, to which Christ hath promised. I will also make thy Officers peace, Isa. 60.17. Thus brethren and beloved, we may with Paul magnify our Office. 
* Rom. 11.13.  An Office the Ministry is, 1 Tim. 3.1. Yea, such is the Deaconship, ver. 10.13. and therefore this much more, which as to your want, and its worth doth so much transcend that, as the Apostles intimate Act. 6.2. What less than this? [that it is an Office] doth Paul assert of his own Ministry? Rom. 11.13. or assure the Saints of ours? when he tells them, Rom. 12.4. That as we have many members in one body natural, and all members have not the same Office; so 'tis in the body mystical too, ver. 5.6. wherein Deacons, Pastors, Teachers, and Rulers be in distinct Office, as the 7. and 8. verses import. So that Preachers are by Office distinct from and dignified above the people. Are all Teachers saith the Apostle, 1 Cor. 12.29. It is no more possible that all be Ministers or Teachers in the body spiritual, than that all be Magistrates in the body civil; or that all be Officers in the body military; or that all the members be eye or tongue, in the body natural: If all may be Teachers, where are the others to be taught? of whom this Text tells us. Need I mention the practice under the Law, the Prophecies then touching the Gospel, or the precedents left us in the times of the Gospel? He that runs may read, a constant discretion between the Priests and people then, between Pastor and people now, between the members of the Church, and the Ministers of the Church in both. To the Law and to the Testimony. And here how eminent a difference hath the Holy Ghost made! Ministers of the Church are to be overseers, members of the Church to be overseen, Acts 20.28. These are set under, those said to be over them in the Lord, 1 Thes. 5.12. These are to submit, those to preside and rule, Heb. 13.7, 17. Briefly, these to be taught, the other to teach, Galat. 6. ver. 6.  
Yea, teach we must not only with assiduity, but with authority. With authority I say, not magisterial indeed, as if we were Lords over the Church; 1 Pet. 5.3. That is interdicted: Mar. 10.42. but Ministertall, as over the Church in the Lord; 1 Thes. 5.12. this is encouraged. Heb. 13.17. Far! far be it, that we should preach up such an authority, as if we had dominion over your faith! 2 Cor. 1.24. No, all the authority which we plead for, is the dispensation (not domination) committed to us, for the good of the faithful. 1 Cor. 9.17. The authority which the Lord hath given us, is for your edification, and not for your destruction, 2 Cor. 10.8. And with this restriction, and under this respect, let me tell you; that we are to teach, and exhort, and rebuke, not only with authority, but with all authority, Tit. 2.15. and there is not that holy Minister, but may speak wi●h holy Micah, according to his measure: Truly I am full of power by the spirit of the Lord, & of judgement, and of might to declare unto Jacob his transgression, & unto Israel his sin Mic. 3.8. True it is, that all Church-members ought to be teachers of others. Heb. 5.12. But this private and charitative: Christ hath therefore over and above, appointed in his Church such teaing likewise, as may be public and authoritative. i.e. that there be such teachers, who are by power and authority derived from him to them, publicly to open and apply the Scriptures, for the conversion and edification of souls; as in his stead, and not only in private, ‛ Where yet, such in teaching are properly enough said to preach, though it be in a private house. Act. 5.42. or but to one particular person; Act. 8.35. it being not simply an act of ‛ charity in them, but an act of authority, which it cannot be said to be in others. Charitative teaching which should be every man's work, too soon becometh no man's work. And therefore, Christ hath ordained, that there be peculiar officers for authoritative teaching, who are to give themselves wholly to it, 1 Tim. 4.15. and must not only be able to teach, as the Text speaks; but must be apt to teach, 2 Tim. 2.24. and abide in teaching. 1 Tim. 4.16. And unto these teachers, all people are bound to attend, as those that teach not only by ability, but by authority derived from Jesus Christ. Luke 12.16. Indeed, how shall they hear without a preacher sent? Rom. 10.14, 15  
Think you, that such teachers are now ceased; and that this office was of no longer continuance, than the first age or century of the Church? Oh! Where are your considerations of the everlasting Kingdom of Christ? 
a) Is. 9.6.7. Lu. 1.33.  of the Churches perpetual existencies? 
b) Mat. 16.18. Heb. 12.27, 28.  and of her continued pressing exigencies? 
c) Rom. 10.14. Eph. 4.12.13, 14.  or of our dearest Christ's ends by, and engagements to the Ministry? 
d) Mat. 28.19, 20. Lu. 24.46, 47.  Did a Kingdom ever stand without Officers? Did the Church ever subsist without a Ministry and Ordinances? Or hath Christ said that she ever should, on this side glory? Nay hath he not rather told us, that the word of the Lord endureth for ever? and that this is the word, which by the Gospel is preached to you? 1 Pet. 1.24.25. Beloved, did not Christ assure his Christian Churches by prophecy under the Old Testament, of giving them teachers by office, without limiting it to this, or that Century or age? Jer. 3.15 Nay rather, letting us understand, that he will have such continued, even after the Jews are called, if you compare that vers with the 14, 16, 17. ver. Or Jer. 23.3.4. etc. or Isa. 66.20, 21. Besides, When Christ had actually sent forth first the Twelve, Mat. 10.1. and after that the Seventy, Luk. 10.1. and again enlarged their Commission, Mat. 28.19. doth not he ascertain his presence with them,  he parted from the earth, always, to the end of the world, ver. 20. which could not intent themselves only, but must include their successors, 
* Quamvis quoad modum & gradum extraordinarii Ministri nullos habent successores, quoad ipsam tamen essentiam administrationis, eodem officio funguntur Ministri Ordinarii versus Ecclesiam, quo extraordinarii olim fungebantur Ames. Medu. Theol. lib. 1. ca 35. n. 4.   are, according to his ordinance, bid go teach and baptise: For the Disciples, where are they and the Apostles? do they live for ever? Again, being ascended up on high, did not our Lord Christ give gifts unto men? and thus, not only some Apostles, and some Prophets, and some Evangelists; but some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: ends of continued and constant observation, need, and use. But till when, shall these Pastors and teachers endure? and how long shall the Church enjoy them? Till we are all come in, or into 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod scitè exposuit Syrus interpres, quasi Scriptum sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B●z● Annot. maj. ad. Loc.  the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4 8, 11, 12, 13. Shall I add to all this? how Christ hath particularly directed, for the investiture of fit and faithful men with this Office, in his several Churches, in these two Epistles to Timothy, and in the next to Titus; and how he will have these Commandments, inviolably and impartially kept until his appearing, 1 Tim. 5.21, 22. chap 6.14. Readers, if you can believe, that there is no more need of labourers for husbandry, [1 Cor. 3.9.] or of seedsmen, or reapers for harvest, [2 Cor. 9.11. Luk. 10.2.] or of bvilders for houses, [1 Cor. 3.9, 10.] " or of some to plant and water for gardens and orchards; [1 Cor. 3.6.] then, and not till then, may you believe that the Church shall have no more need of Ministers by office: for thus the Scriptures mentioned, express our necessities of them to us. Sure I am, if Church-members may be still called the Sons and Daughters of God, 2 Cor. 6.16. Such Ministers may be likewise called the Spiritual Fathers, that beget them, 1 Cor. 4.15. the spiritual nurses that feed and nourish them, 1 Thes. 2.7. 1 Cor. 3.2. and are the stewards, that when grown up, are to give them their portion of meat in due season, Luk. 12.42. In a word, if men had need still to be believers, they have still need of Ministers, by whom ye believed, 1 Cor. 3 6. and if ye are still Pilgrims and strangers, 1 Pet 2.11. how ye can want such Officers as are called guides, Heb. 13.7. and the light of the Word, Mat 5.14. I must profess, I see not; farewell the Office-Ministers of Christ in England, and farewell the chariots and horsemen of England, 2 Kings 2.12.  
Sect. 2 Secondly, those that are by Office authoritatively from Christ to teach others, must be qualified for this Office, before they have it committed to them. This is a true saying indeed, if a man desire the Office of a Bishop; (which term in Scripture phrase, bespeaketh no more than a Presbyter or Minister 
a) Tit. 1.5. with 7. Phil. 1.1. Act. 20.17. with 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word every where else rendered Bishop by our translators.  many of our English Bishops i e. Prelates themselves being judges 
b) A.B. Whitgift against Cartwright, p. 383. Anselm in 1 Tim. 3. B. Bridges of the Prince's Supremacy p. 255. B. Bilson against Seminaries lib. 1. p. 318. see B. Jewel against Harding Def of the Apolog. par. 2. ch. 3. divis. & chap 9 divis. 1. & B. Morton Cathol Apol. par. 1. ch. 33.  he desireth a good work, 1 Tim. 3. ver. 1. But must not this be acknowledged a true saying likewise, that who and what the man is that desireth it; [how able? how apt & c?] should be first considered, before he be Commissioned, or set apart unto it? Else what mean those numerous characters, which Timothy hath given him in charge, that are continued to the eight verse, and whereof Titus is reminded likewise, by the same Apostle, when he appoints him to ordain Elders in every City, at least of Crect, Tit. 1.5. ad 13. Or what means else that notable and no less dreadful charge? 1 Tim. 5. ver. 21.22. I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men's sins, keep thyself pure. Ah my brethren! Church-work is chary work. Lay we on hands suddenly, and we lay them on sinfully. And to be sure, we shall partake of other men's sins, if we shall so little prize their, our own, & other men's souls, which any thing below the blood of him that was God, 
Act. 20.28 1 Pet. 1.18.19.  is too small to purchase? Come sirs, who is the faithful and wise steward? him shall the Lord make ruler over his household, Luk. 12.42. And shall we, who are the Lords by Office, and must account to the Lord for our Office; shall we make them rulers, who will manifestly ruin more than rule the household of Faith? Can we keep ourselves pure, and yet be careless of conferring such a power, such an honour, as the Ministry is? it hath a power to bind to, & loose from hell; A power to open and shut heaven, Mat. 16.19. and an honour abstractly so called, Heb. 5.4. that doth not only speak us to be Ambassadors for Christ, 2 Cor. 5.20. but Angels rather than men, Rev. 1. C. 2. O beloved! who is sufficient for these things? Surely none are in regard of adequation, and alas! how few in regard of acceptation? But what though we cannot find men equal to the Office, shall we forget, that men should be able for the Office? 
* See more use 2 sect 1  Surely, the bold precipitancies of men uncalled upon this Office, and the bloody precelerating of men unqualified into this Office, are abominations never enough to be bewailed before the Lord.  
Thirdly, Those that are authoritatively from Christ to teach others in his Church, must not only be qualified for this Office, but must have the Office committed to them. Hear the Apostle; How shall they preach except they be sent? Rom. 10.15. How shall they saith he? Nay they do; and this how often! how open! and God sent them not, say the godly: Yea I have not sent these Prophets, yet they ran; I have not spoken to them, yet they prophesied, saith God himself. Jer. 23.21. True, they do it wickedly; but how shall they do it warrantably? How shall they preach except they be sent? i.e. with the approbation of God's Law; they may easily adventure upon it from their own lust, How shall they preach either with success and countenance from him? or without sinful and saucy presumption in them? How dareth he perform the Herald's Office, to proclaim war and peace in the conscience, who was never put into the Office, nor can produce an Herald's patent? This is the Metaphor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall they preach as God's Herald's? Lo Christians! beside meetness for the Office, an Herald of God, a Minister, must have mission: suitableness to the Office is not enough without sending. Nay, are you not told, in the same strains of reason and Rhetoric; that there is as great a necessity of sending, that we be preachers, as was and is of preachers, that you be hearers? or of hearing, that you be believers? or of believing, if you expect an answer to, and the acceptation of your prayers? So high our Apostle carrieth it, if you look back upon the 13, and 14. verses. Such an holy concatenation maketh he of all these. ‛ So that you cannot bear us in hand, with the blasphemous Socinian, that there remains no more a necessity of such sending, since the Apostles ceased: for that (say they) 
* Ostorod in Instit. c. 42. Th. Nicholaid. in desens. Tract. so cui de Eccl. c. 1. Schmaltz. in resert. Thes. D Frantz. per. 2. disput. 4.  these were to preach a new doctrine, which we now are not. For with what faithfulness can this be said, in regard either of hearers, the interrogations all running in so clear and constant a stream? 'Tis as much said, How shall they hear without a Preacher? and how shall they believe in him of whom they have not heard? &c as how shall they preach except they be sent? Or in regard of the holy Apostles? who assure us, that they preached no other things, than those which Moses and the Prophets did say should come. Act. 26.22. Chap. 24.14. Chap. 28.23. And not only, as they passed to and fro, did they ordain Elders in every Church, Act. 14.23. but prescribed a constant course for Ordination likewise, as the Epistles to Timothy, and Titus witness. Nor can you say, that they are sent of God, who are only gifted. For as it is not said; how shall they preach except they be gifted? but, except they be sent; and that as watchmen and messengers, as the next words import out of the Prophet Isaiah 52.7.8. So, the Scripture never saith that gifting is sending, but supposeth that ordinarily before this; & distinctly speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the abilities to preach or prophesy, and authority to preach or prophesy, of men's suitable qualifications for it, and sending forth with commissions for it. Witness Ezek. 2.2, 3. Isai. 6.7.8, 9 Jer. 1.7, 9 Joh. 20.21, 22. And what though it be true; that sending imports many times, Gods commmanding men to go forth to the work of the Ministry? yet, as no gifted brother can show us any such command from God, so it's observable; that the Scripture never mentions any as sent forth to preach or prophesy, but the same persons were always, either mediately or immediately, appointed of God unto the Office. Witness Isai. 1 8, 9 Jer. 1.5, 7. Ezek. 2.4. Mat. 10, 1, 5, 16. Mar. 3, 14. Joh. 1.6 Mat. 11.10, etc. An immediate mission & appointment to this Office there are no pious men will boast they have; or if they did, there are no prudent men will believe they have, till, they see it attested with a power of miracles; Nor is there any promise whereupon any should hope for it. So that I cannot but conclude upon the whole: That no man can now preach Ordinarily and orderly, without Ordination, or being sent forth of God mediately. He sins in preaching that is not thus sent forth with power.  
But to draw the proof of this proposition out into more particulars. Be pleased to observe the express precepts, eminent precedents, and evident prescriptions, wherewith God hath countenanced it, and the elegant properties & titles wherewith Ministers are clothed, which bespeak it.  
Sect. 1. See the express precepts of God for it (to wave the implicit only. 
* 1 Tim. 5.22. Rom. 10.15. Heb. 5.4. ) Behold as they ministered to the Lord; and fasted, Act. 13.2. the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them. And accordingly, the Prophets and teachers, mentioned ver. 1. When they had fasted and prayed, and laid their hands onthem, they sent them away, ver. 3. Observe, Christians. God had suited them to the work. God had supplied them with fitness, yet these must separate them to the work, and send them forth. And why this separating, think we, of such extraordinary officers; if not to sanctify, as it were, and seal an Imprimatur upon the ordinary rule? It is granted, that Paul's Apostleship was not of men, neither by man, but by Jesus Christ, and God the Father who raised him from the dead, Gal. 1.1. That he was first immediately designed hereunto by Jesus Christ, as it was declared to Ananias, Act. 9.15. B●● if the holy Ghost will have one so miraculously & immediately called, to pass thi● common road, before the ordinary execution of his office among the Gentiles; who of us then, may plead immunity from it, or proudly take another by-path? Though God had every way qualified Paul and Barnabas for the ministry, though God had eminently called them to the ministry, yet that these Prophets and Teachers do externally commission, or separate them to the Ministry likewise, i● evidently the command of the Holy Ghost▪ Let me present you next with that precept of God by Paul to Titus, Ch. 1.5.— And ordain Elders in every City, as I had appointed thee. What Elders meaneth he? By age? No, time, as one saith, 
* Collins vindic. Minist, Evang. qu. 2.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  not Titus must make these. What Elders then? Flders by Office, as the words ensuing clear it; and those, not in the state, but among and over the Saints: Bishops, or overseeers, who are to hold fast the faithful word, verse 7, 9 Now thus, there is somewhat supposed in these words, that there should be Elders in every City, where the Churches were established; and somewhat proposed how the Churches must be supplied with Elders. How so? Titus must ordain them, Ordain Elders in every City. They are not Elders by Office then, till Ordination. But what is this? must Titus qualify them for this Office? and is this all, which is intended by it? No; this was God's part, and is to be presupposed on their part,  Titus may put forth any such act towards them, as Ordination is; if you consult the following verses 6. ad 10. Titus may discuss and ventilate their gifts and qualifications, but God only can derive and furnish. 
d) Is. 1.17. 1 Cor. 12.6  That which Titus hath in charge is to Ordain, to confer the Office of Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in that notion is the word used, not only by profane Authors frequently, 
b) Sic apud Demosthenem, Xenoph. & Herodian occurrunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & similiter  but by the Apostles, Act. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whom we may appoint over this business, as our translators render it: This how did they? but by prayer, and laying their hands on them, ver. 6. and so putting them into the Office of Deacons? besides if gifts, if qualifications could have made them Elders, of what need or use was there of such an order from Paul? or of Ordination by Titu● for thus they had been Elders already before and without either; if but 〈◊〉 charactered, as the next verses do describe. And if so, how is Titus require● to Ordain such? and why restrained to Ordain such only? So obvious is i● that beside a competency of ability of their part, there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an appointment or Ordination on Titus' par● likewise; or they are not to be acknowledged Elders. So express are the precepts of God for it.  
Sect. 4. And what eminent precedents find we among the godly for it? Surely no man taketh this honour to himself, but he that is called of God, Heb 5.4. True, many a man doth de facto, but not any man doth (i e. aught) de jure. Not Aaron under the Law, nor any of the Priests after his order: ‛ They were separated from among the children of Israel to their Office; 
* Num. 8.14 & 2.6. & 1 50. Exo. 28.1. 2 Chro. 29.11.  which was not only to offer sacrifice unto God, but to open the statutes of God, & teach in Israel, 
b) Deut. 33 10 Levit. 10.11. 2 Chr. 17.18.9.  the work now of every Gospel Minister. So, nor did the Apostle and high-Priest of our profession Christ Jesus; He also glorified not himself to be made an high-Priest; but he that said unto him, Thou art my son, to day have I begotten thee, Heb. 5.5. What, did he glorify himself to be made a Prophet then? Neither. The Spirit of the Lord God (saith he) is upon me, and hath anointed me to preach good tidings, etc. Isa. 61.1. i.e. anointed me not only with abilities, but with authority. He was a Prophet of the Lord's raising up, Act. 3.22. If I honour myself (saith he in his Ministry) my honour is nothing; it is my Father that honoureth me, Joh. 8.54. It was the Father sanctified and sent him into the world, about his Ministerial concernments, Joh. 10.36. and sealed him his Commission, Joh. 6.27. And behold, as my Father sent me, even so send I you; saith he to his Disciples, Joh. 20.21. Ah beloved! Self-Ministers than are none of our Saviour's Ministers. His Ministers can say; he made us, and not we ourselves. And with Paul, 1 Tim. 1.12. I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry. Observe, He doth not thank him only for his enabling for the Ministry, but for his investiture with the Ministry; not only 〈◊〉 his promptness for it, but for putting him i● it. So distinct a notion did the holy Apostles and Prophets keep, of their qualifications for the Ministry, which made the● apt to teach; and of their commission t● be Ministers which gave them authority 〈◊〉 teach. Lo, as they were allowed of God 〈◊〉 be put in trust with the Gospel, (so they te● us) they spoke 1 Thes. 2.4. and according as the glorious Gospel of God wa● committed to them, 1 Tim. 1.11. Did these holy men of God think it enough, tha● they were able to preach? Nay, but this was it they chose rather to insist upon, that they were (as Paul saith of himself) appointed preachers, 2 Tim. 1.11. True it is, they durst not but manifest his word through preaching, but than it was committed to them according to the commandment of God our Saviour, Tit. 1.3. And therefore how often have we them, both in the Prophecies of the Old Testament, 
g) Jer. 1.5, 7, 17. Ezek. 1.3. & 2.3, 7, 8. Hos. 1.1, 2, etc.  and in the Prefaces to most of the Epistles 
h) Rom. 1.1. 1 Cor. 1.1. Jam. 1.1. 1 Pet. 1.1. etc.  in the New Testament, insisting upon, and justifying of their callings to be Prophets and Apostles? Beloved, hear you any of them pleading, that qualifications are a sufficient Commission? or for a freedom of Prophesying by un-officed Prophets? (pardon the in congruence of the expression) or, because God hath fitted a man with parts and abilities, that he needs no other furniture of power or authority, to exercise and exert them? Rather; do you not hear and read them, distinctly propounding, and directly proving their Commission, over and above their qualifications? Assuring you, that God did not only bring them gifts, but bid them go, Isai. Chap. 6. verse. 9 Amos Chap. 7. verse 15. Jeremiah Chap. 1. verse 7. Ezekiel Chap. 3. verse 1, 4, 11. That God sanctified them for, that GOD sent them forth to, and God set them in their Ministerial work and Office, Jeremiah Chap. 1. verse 5.7.10. Ezek. Chap. 2. verse 3.4. etc. Not only had they dispositions and gifts for communicating the Gospel, but a dispensation of the Gospel was committed to them, 1 Corinth. Chap. 9 ver. 17. Gal. 2.7. O my brethren! are we compassed about with so great a cloud of witnesses, an● shall we yet think the commitment 〈◊〉 the Ministry needless or useless? ‛ 〈◊〉 can we suffer ourselves to be put o● with so poor a pretext as this? That a● these instances from the Apostles an● Prophets do not arise to the Ordination now practised, by the intervention of men, and imposition of the hands o● the Presbytery. For who seethe not, tha● they fully reach to evince the necessity 〈◊〉 a commissioning to the Office, beside qualifications for the Office of Ministers; which is the point now before us? And it being more than manifest, that the immediate ways of committing men to the Ministry are now ceased, and a mediate way from God instead thereof, commanded which is written as with a Sun beam, in the Epistles to Timothy and Titus: unless you will break with God, and these precedents among the godly, by putting yourselves into the Ministry, whereas they were put into it of God, 1 Tim. 1.12. These instances will in effect and virtue bind you to the Ordination now practised; if it be the only way now prescribed, and lest us of Jesus Christ: Of which hereafter.  
Sect. 3. Thirdly, see yet further the evident prescriptions, which are given forth for putting men into Ministry, by our Lord Jesus? and these how numerous; that they fill up a good part of three Epistles. Beloved, consider I beseech you. Why should the conferring of the Ministry be so pressingly directed to Timothy and Titus? why should the call of men to, and their qualifications for the Ministry be so plainly differenced? Why should the committers, and they committed to it, be so particularly distinguished? If gifts, with a desire to exercise them, were sufficient? or the solemn committing of this Office, were but super-erogatory and superfluous? Would the blessed Spirit of wisdom have spentit self in superfluities, think we? Is there no more set before us, but who are to be Ministers? and how they are to act in their Ministry? Hath not the same spirit set before us, their appointment and putting into the Ministry likewise? Ay; and this how articulately! By what men? in what manner? after what matters previous? and by what means present? Who are to be Ordainers? who, and how they are to be Ordained? what is pray required to it? what to be performed in it? and what the product and issue of it? Read else but 1 Tim. 3. Chap and 1 Chap. of Titus. Sirs, why this waist, i● more were no other ordination to the Office of Ministers, but what gi●●s, and our own, or others desires to u●e them make? O you▪ that stand in the way and see, and ask for the old paths, where is the good way that we may walk therein, must you not say of this? This is it, wherein God hath been always wont to meet, and give mission to his servants: either immediately by investiture of them with the Office from himself, as our Lord was pleased to send forth first the Twelve, Luk. 9.1. and after the seventy, Luk 10 1. Or else mediately, by the interposition of his own Officers, as T●mothy is directed to do in this verse. We: doth Mathias Apostolize? not till Christ appoints him, Act. 1. Do Paul and Barnabas? not ●ll our Saviour authorise them, Act. 9.17. Chap. 13.2. Hath every Church its Elders, that labour in the word and doctrine? Bu● Paul and Barnabas first Ordain them, Act. 14.23. Is it the order of Christ that there be Elders in every City? but withal that Titus Ordain them, Tit. 1.5. Hath Timothy the gift or Office of an Evangelist? but not without the laying on of Paul's hands, and of the Presbytery likewise? 2 Tim. 1.6. 1 Tim. 4.4. There must be such who are by calling to teach others? but Timothy must commit this trust to them for others, as in the Text. Beloved, why are these things written? and for whom think we? Are they not for our admonition, upon whom the ends of the world are come? Doubtless, whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. Ah Sirs! may we dare to reject this word of Christ? or remove to another way of our own or others contriving? either frame new ways of committing the Ministry (I mean)? or else frowardly deny the continuance of the Ministry, as too many do? Nay can you so forget the Commandment of Christ, and his Covenant with his Ministers, which he calls upon us so affectionately to remember, as a thing of most happy remark, Mat. 28.19.20 Go teach, etc. Lo, I am with you always, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of the world. Which cannot be restrained to the end of that age; as the pregnancy and propriety of this phrase, 
* See it learnedly Vindicated & opened Jus divin. Mini. Evan. par. 1. c. 2. p. 27. ad 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the parallel usage of it by this same Evangelist, Mat. 13.40. (m) Chap. 24.3. (n) (besides the precedent passage which is not all your days, but all days) do plentifully evince. Or have you so forgotten that command by Paul to Timothy? I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession: That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ. What commandment intends he? I humbly conceive, with Beza and others 
* Chrysost. Homil 18. Ambr. Lyra Gorran. Cornel à Lavide. Diodat. & Engl. Annotat. ad ver. 1●.  this complex commandment contained in, and carried along thorough the whole Epistle; unto which the Apostle quickens him with six arguments. 
(p Dickson ad loc.  And thus it eminently taketh in that (well-nigh) parallel charge, Chap. 5. ver. 21.22. which includeth the conferring of the Ministerial Office, as doth the third Chapter. And what though this Commandment could not be fulfilled till the coming of Christ by Timothy himself? yet might it be by timothy's successors: ‛ Who are clearly concerned to attend this charge of the Apostle, as addressed to them in Timothy; the import and intent of the Scriptures being not only for the present men and times, but for all that succeed or follow 
q) Rom 15. ● Psa. 119.152. Lu. 16.16, 17. Rev. 22.19  And verily, 1. if there shall still be till his coming, both sinners to be begotten unto Christ; and to be brought into his Church; and if there be Saints to be brought forward, and to be built up in communion with Christ and his Church; and if there be souls to be sanctified and saved, until the time of his appearance. (which who doubts that believes any thing?) And 2. if our Lord Christ hath only ordinarily annexed and appointed, to bestow these great blessings by a Ministry sent, as it is clear he hath, Rom. Chap. 10. verse, 14, 15. Ephesians Chapt. 4. verse 11, 12, 13. Having by this only (usually) brought about the addition of sinners to his Church and to himself, Acts the second Chapter, and the 41. and 47. verses, and Chap. 11. vers. 24. the conversion of souls to, and their confirmation in and with himself, Acts Chap. 26.18.15.32. The remission of sins, and regeneration of sinners, Acts 26. Chapter 18. ver. and 1 Corin. Chap. 4. vers. 15. The new birth of souls, and to believe in himself, James Chap. 1. verse 18. and 1 Corinth. Chap. 3 vers. 5. The subduing of sin and Satan, and the salvation of Saints, 2 Corinth. Chap. 10. verse 4.5. and 1 Corinth. Chap. 1. verse 21. And 3. If our Lord Christ doth not now extraordinarily send forth any, as it's plain he doth not: neither immediately designing out any persons, nor delivering to any a power of miracles. I say, if so; then of necessity, the ordinary way of committing this Office, and of sending out such Officers, which was given in charge to Timothy and Titus, are of a continuing obligation, and of consant observation in the Churches of Jesus Christ.  
Sect. 4. Let me put you in mind but of one thing more, and this is, the Elegant titles that are given to Ministers, which do all bespeak a necessity, not only of being qualified for this Office, but of having the Office committed to them. Are not Ministers c●lled the Angels of the Churches, Revelations Chap. 1. verse 20. the overseers of the Church? Acts Chap. 20. ver. 28. the rulers of the Church? Hebrews Chap. 13. ver. 7. Yea, and such rulers they are in, and so over the Church, as are to be counted worthy of double honour, 1 Timothy Chap. 5. ver. 17. and 1 Thes. Chap. 5. vers. 12.13. Are they not the Stewards of Christ? 1 Corinht 4.1. The Heralds of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Romans 10. vers. 14. Yea, and the ●mb●ssadours of Christ, 2 Cor. 5. ver. 20. Are they not termed watchmen? Heb. 13.17. bvilders? 1 Cor. 3.10. and soldiers? 2 Tim. 2.3, etc. Now what less do any of these apart, or can all these together intimate? than that Ministers should be furnished with authority, as well as fitted with ability? and must be able to show a commission, as well as speak of qualifications? In a word, that they must have a deligation from our Saviour to this employment, as well as a disposition in their spirits to this employment.  
Sect. 4. Fourthly, how is this Office of being Teachers in the Church to be committed unto such, as are duly qualified? You will easily observe, that we are not enquiring about committing the Office to extraordinary teachers; such as are by immediate deligation from Christ immediate I mean, not only ratione virtutis, sed suppositi in regard of power, but of person. This case falls not within our compass; when such immediate furnitures (as were herewith given) for the Ministry, and therefore such immediate vestitures with the Ministry, have no place. But our enquiry is about the committing of this office to Ordinary teachers, by mediate deligation from Christ i. e. by his Officers, who in his name, and according to his Ordinance, are to separate them to this service of his, in his Church. 
* Hujus, Ministerij jus per homines Communicare sol●t, atque i●â ratione vocatio ordinarii Ministri est mediata. Hoc autem sic est intellgendum, ut authoritas administrandi res divinas à Deo immediatè communicetur ministris omnibus legitimis, & designatio personarum in quas confertur fiat per Ecclesiam. Ames. Medul. Theol. l. 1. c. 35. n. 5. & 6.  And thus briefly, this Office is to be committed to men duly qualified, 1 by the Presbytery. 2 after proof. 3 with prayer and fasting. 4. and with putting on of their hands.  
Sect. 1. By the Prebytery i. e. by presbyters in Office; whose part it was in the Ordination of Timothy. 1 Tim. 4.14. Their common care and charge it was, and not Paul's only. 2 Tim. 1.6. We never read Paul to have practised in, or to have pretended to a sole power of Ordination; or to so much as a negative voice in that particular, though (no doubt) he had a greater latitude of authority, than any can now lay claim to, as being an Apostle, not of, or by man, but by Jesus Christ: Yet Paul was neither ordained nor did Ordain, without the concurrence of some other Act. 13.1, 2, 3. ch. 14.23. ‛ If any will yet implead ordination by a presbytery, because without a Prelate; 1 he ought to produce the divine institution of a Prelate distinct from a dignified beyond a Presbyter or Minister. Certain we are, the Apostles have left no such one, upon their list of Church Officers; Eph. 4 11. Rom. 12.6, 7, 8. 1 Cor. 12.28. and clear it is, that a Bishop and Presbyter are all one in the language of the Scripture, 
a) See sect. 2.  Tit. 1.10. 
b) vid. Hieronym. ad Loc. Idem est ergo Presbyter, qui Episcopus etc.  1 Tim. 3.1, 2. 
c) Post Episcopum Diaconi ordinationem subjicit. Quare? is't quia Episcopi & Presbyteri una ordinatio est? uterque exim saeerdos est. Ambros. ad Loc.  etc. having the same office, the same ordination, the same characters given to, and qualitier ‛ required in them, and the same work being committed to them. And as clear 'tis that a Presbyter or ordinary Minister is vested with a power of government or rule. 1 Tim. 5.17. Heb. 13.7, 17. 1 Thes. 5.12. Act. 20.17, 28. 2. He ought to prove the divine investiture of prelate's with Ordination and imposition of hands different from presbyters, whereof ‛ we read not one word in all the Scriptures, but of the laying on of the hands of the presbytery in fair and open characters, 1 Tim. 4.14. True 'tis that we read of Ordination by Timothy and Titus ‛ Evangelists, by Paul and Barnabas Apostles, but this neither directly serveth the cause of the Prelates, they being neither Apostles nor Evangelists, nor indirectly, unless they can prove themselves to be a distinct order or dignity of Ministers, by the divine appointment of Jesus Christ, & in that sense can put in a plea of being their successors which a Presbyter in a fair construction may, 1 Pet. 5.1, 2. Though a Prelate without a forced construction cannot. Where doth ‛ the Scripture prescribe that there should be any ordination of Prelates different from, or over and above their former ordination as Presbyters? Or that there should be any Ordination by prelate's as distinct from Presbyters? When it is a ruled case, that a Bishop or Prelate ordained per saltum (i. e. who never had the Ordination of a Presbyter himself, but only of a Bishop) can neither consecrate and administer the Sacrament of the Lords body, nor ordain a Presbyter: 
d) of the Church. l. 3. ch. 39  by which it appeareth, that a Bishop doth not excel a Presbyter by a distinct and higher order or power of order; ‛ for which Doctor Field hath produced the acknowledgement of the most learned among the Papists. 
d) Aquin. Bonavent. Dominic, à Soto. Armacanus. Camerar. & Contarenus.  (e) The instance of Timothy and Titus, as if Bishops of Ephesus and Crete, will be a covering too narrow. For as we never read the Spirit of God calling them Bishops in Scripture, (the Postscript to those Epistles being disowned from being any part of the Canon by many Papists, even by Baronius and the Rhemists; and are so disproved by several Protestants, 
f vide Beza Anot. maj. ad 1 Tim. 6.22. ad 2 Tim. 4.23. ad Tit. 3.14.  So, Timothy is expressly enough called an Evangelist. 2 Tim. 4.5. ‛ Nor could their frequent removes, 
g see them described Jus Divin. Min. Evan. par. 2. p. 69. Smectimnuus sect. 13.  after the mention of their being at Ephesus and Crete, have any consistence ‛ with the charge or Office of a Bishop, which obligeth to a fixed residence among his flock? (to pass other reasons 
h see Jus Di vin. Minist. Evang. par. 2. c. 5. throughout  against their diocesan Episcopacy) ‛ Their frequent diversions and journeys, and various dispatches to and fro, at the desire of the Apostles, and as might best subserve the design and welfare of the general visible Church, do loudly enough proclaim them to be Evangelists I know there are on the other hand that vest the people with this power and privilege of Ordination, beyond what was ever possessed by the Prelates. But with no countenance that I know from Christ, yea, or conveniency to Christians; while it is little other than a seedplot of dissensions among them, and of divisions into parties; and while beside their distance from the power of ruling, whose place it is to be ruled; such are their disabilities & disproportions to make proof of men's ready instruction to the kingdom of God, either in clearing the difficulties of the Gospel, or in e●vi●cing gainsayers. 'Tis true; We read (whatsome ingeniously observe before us 
k) London Minist●e in their Jns div. min. evan. par. 3. c. 13.  of Ordaining Elders in every Church, but we never read of Ordaining Elders by any Church. They Ordained them Elders in every Church, Act. 14.23. Who Ordained them? Paul and Barnabas for the people, not the people for themselves. That every Church should Ordain them Elders in every Church, grates too much upon common sense and truth. Nor will the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help it out, for what ever be the import of 
l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. To stretch out the hand; which is still done in Ordination, with imposition of hands. Nor can there much more be evinced by the usage of this word in this place, if there be any worth in that observation of learned Stephanus, that it signifieth not to give suffrage, but to create, ordain, etc. when it governs an accusarive case, as here it doth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. Thesaur Ling. graec. ad verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  manifest enough it is, both from what is antecedent to this expression, and what is after it, that Paul and Barnabas were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom [they] must necessarily be understood to relate nine times besides, in the narrative or relation which is herewith made, ver. 21. ad finem. Far be it from me, to divest the Churches of Jesus from any part of those privileges, which are given them by his charter? Let it be granted them for me, that the people may choose; and look out men, and set them before the Presbytery, as they did for Deacons before the Apostles, still observing their limies, Act. 6.3, 5, 6. But the Presbytery 'tis, that commit the Ministry, appoint and send forth the men, as then did the Apostles, ver. 3.6. Peruse I beseech you the primitive practice, the records of all those Ordinations, which you find in the Acts of the Apostles, 1.6.13.14. Chapt. & what prints read you, or the obscurest trace of the people's putting men into the Office of Ministers? Peruse to these, the Epistles that most particularly treat of, and purposely take up this subject or argument, those to Timothy and Titus: and yet tell us where may we find the smallest tract or footstep? 'Las! if the people's suffrage had been enough to set men in Office, what need such pressing arguments from Paul to Timothy and Titus? and such particular instruments of them with this business, that they Ordain Elders in Crete and Ephesus? Doth he write at this rate, in any one of all the Epistles he sendeth to the Churches? or in either of these Epistles sent to these Officers, that the Churches see to the Ordaining of Elders, etc. Again, if so; what need or right had Paul to interess himself or Barnabas so far, as to Ordain Elders in every Church, at Lystra, Icontum, and Antioch, etc. Act. 14.19.23 Would they have so abused their own power, or the people's privileges, as by this to have been arraigned for busybodies in other men's matters? which they might have been, had Ordination been in the power and right of the Churches. 'Tis true, we may be properly enough called the Ministers and Messengers of the Churches, so far as I know. But how? Not as if they were the original, but are the object of our authoritative mission and messages; not as if we were sent from, and by them into this Office, but as sent to and for them for their obedience and joy of faith: unless men may be said to send messengers to themselves,  
Sect. 2 The Ministry is not to be committed till after probation or trial made. Oh that dreadful charge! I charge thee before God and the Lord Jesus Christ, and the Elect Angels— lay hands suddenly on no man, 1 Tim. 5.21.22. Timothy must not, for so much as the Office of a Deacon, therefore surely not for the Office of a Bishop or Minister. Let these also first be proved; then let them use the Office of a Deacon, 1 Tim. 3.10. 'Tis an abuse then to put men into the Office of the Ministry, before or without proof made. Nor may this proof be slight and overly, but must be diligent and distinctive. 
n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est prop●●è explorare qualis in se res sit, & a diversis aut contrariis discernere inquit Pareus. Nec solummodo probare, sed approbare signisicat, ut po●● perspectum, sic apud Luc. 14.19. & 1 Pet. 1.7. & Phil. 1.10. & 1 Thes. 2.4 & apud Plutarc. de Instit. liber. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Proved they should be, in their spiritual and inward call to the Ministry, and in their suitable qualifications for the Ministry. What they are for life? what for learning▪ and what they are like to be for labour? What are their purposes by it? what i● their proportion to it? and what will be their perseverance in it? In a word; what of God and grace is to be found in them? and what of forwardness and zeal there is and will be for God?  
Thirdly, With prayer and fasting. Such was the primitive practice, Acts 6.6. & 13.3. & 14.23. and stands upon record as our pattern. Whether these enter the essence of Ordination, I say not: but sure I am, that they are of eminent and excellent observation and use. Is our Lord himself therefore about to choose, and authoritatively to send abroad Apostles? He continueth all night before it in prayer to God, and when it was day he called unto him his Disciples, and of them he chose Twelve whom also he named Apostles, Luk. 6.12, 13. Ah sirs! pray, pray, you that want and would have Pastors. Fasting prayers, will make fervent preachers. We beseech you brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye will strive together with us in your prayers to God, 
o) Rom. 15.30.  this day. Oh the weaknesses of our persons▪ the work we are to perform! the worth and weight of God's presence! and our want of your prayers, which if earnest, will be sure to be effectual prayers 
p) ●ā. 5.16. ! Pray ye therefore, the Lord of the Harvest, that he will send forth these expectants, Labourers into his Harvest 
q) Mat. 9.38. .  
Sect. 4. With imposition of hands. Thus Timothy was Ordained, 1 Tim. 4.14. and was to Ordain, 1 Tim 5.22. What though Papists have placed it among the Sacraments? must we therefore pluck it from among the Saints? although Paul preserveth it among the principles of the doctrine of Christ, Heb. 6 1, 2. (under what notion, or to what purpose, I shall not dispute) Surely their dotage on it, will be a poor Apology for our denial or despising of it, upon whom the true light hath shined: especially when the whole solemnity of Ordination is once and again set forth by this one Ceremony; 1 Tim. 4.14. and 5.22. 2 Tim. 1.6. and you hear none of us pleading for it as a Sacrament; though we would not be put by from any solemn right; especially if an inseparable adjunct to an Ordinance of Christ. Is Timothy enjoined to lay hands suddenly on no man? 1 Tim. 5.22. what less can be employed, than that he lay hands solemnly upon some, at least after mature scrutiny? I shall not expatiate, but if (beside the concurrent profession and practice of the reformed Churches 
r) See a brief view of thei● concurrence herein offered you by Dr. Seaman in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the beginning Prop●f●●ion 3.  if Paul, so precious a Saint, and so profound a Scholar, did thus accept it in his own Ordination to the Ministry, as he did, Act. 13.3. and did thus act and assist in the Ordination of others, as he did, 2 Tim. 1.6. God forbidden! that I, or any other should so much listen to pride, prejudice, or what ever else it be, as to hesitate it causelessly! or to harden myself against it contem trously. ' Paul's prescription and precedent me thinks will be enough to acquit and answer for us, though we had nothing else to render in account, why we retain this ancient rite: by which, yet public offices have been wont to be conveyed, Numb. 27.18, 23. and 8.10. Act. 6.6. and this partacularly, 1 Tim. 4.14. 'Tis true, when Paul enjoins Titus to Ordain Elders in every City, Titus 1.5. he doth not prescribe expressly, imposition of hands. Nor doth he prohibit it; but rather points it out, not obscurely, by two things (though the common practice thereof in those times might have been intimation enough to him, and a justification for it, against this exception.) 1. By leading him back to former instructions [as I had appointed thee] wherein if we may make judgement, from what Paul practised, 
s) Act. 14.23 2 Tim. 1.6.  to what Paul prescribed, this could not but make one particular, especially, if the affirmative included in that precept to Timothy, 1 Chap. 5.22. be put with it into the same scale. 2. By the light of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered here by ordain and in Acts 6.3. by appoint) which the Apostles practice had already interpreted, to import the laying on of hands, Acts 6.6. as one particular requisite to that public and solemn work. I know it is pretended that the Holy Ghost was miraculously given by imposition of hands in Ordination, and thence it is pleaded, that the miracle now ceasing, so doth the mystery too. But how is the former proved and justified? And if; yet how the latter is therefrom pleaded or inferred I see not; unless we shall upon the same ground now relinquish prayer, because it's no more effectual to heal the sick, or rai●e the dead, as it was formerly. Act. 9.37, 40, 41. Jam. 5.14, 15. We hear the Apostles requiring them to look out seven men full of the Holy Ghost, that they may lay hands upon them, Acts 6.3. cum 6. but never hear them relating so much as one that had received the Holy Ghost, because they had laid their hands upon him, in his Ordination. I say in his Ordination: for it is granted that the Holy Ghost was given, by the laying on of hands, in the other cases, Act. 8.17.18. and 19.6. Why must Timothy and Titus (think we) receive satisfaction touching men's gifts before Ordination? 1 Tim. 3. and Tit. 1. And why must they till then retard and stave off their Ordination, 1 Tim. 5.22. If laying on of hands would have conferred that spirit upon men, from whom all gifts come? 1 Cor. 12.8. ad 12. True it is, we read of timothy's gift by the laying on of Paul's hands, and of the Presbytery; 2 Tim. 1.6. 1 Tim. 4.14. But not of the Holy Ghosts being given him hereby. It is rather the gift of the Ministry that is intended in these Scriptures, than gifts for the Ministry, and perhaps, may be therefore mentioned in both places not plurally, but singularly [the gift.] That offices are called gifts, and particularly the Ministry, compare Ep. 4 8, 11. between which the 9 and 10 verles, fall as within a Parenthesis: the 11 vers. giving us th●●e explication in particulars of what had been expressed at the 8 ver. ingeneral: 
* Isti duo versus (sc. 9.10) per pareath●sin l●guntur, nam mox ve●su 11. r●dit ad supe●iora, hoc est, ad explicanda dona aliquo● de qu b●s dixerat in genere, dedit dona hominibus Zanch. ad Ephes. 4.10  And so is an appofite answer to every one that asks this question; what are those gifts, when Christ ascended up on high, which he received for 
(t) Psal. 68.18.  and give unto men? He gave some Apostles, and some Prophets, and some Evanglists, and some Pastors and Teachers.  
Sect. 5 Fi●thly one thing is yet behind. Why must those that are authoritatively from Christ to teach others in the Church, have the Office committed to them, as well as be qualified for that office? Why? It is for the honour of Christ, for the happiness of the Church, and for the hope and heartening of such teachers themselves.  
Sect. 1. It is for the honour of Christ. Which is the great design, that grace hath to carry on, by all the various methods and ministrations of it, by all Officers, and by all Ordinances. Had he thrown the reins of his Church, Kingdom and cause lose, to the liberty, or rather lusts of men, take he that will: teach he that will: who could have then read such his accurate prudence? such his absolute power? and such his affluence of perfections, as are now made legible in treating his own affairs; by those only that are of his own appointment, and can show his royal patent? Alas! what conveniency would this at all bear to his transcendent dignity, and most taking glory, whereof the greatest royalties are but poor resemblances? Will men call him the wonderful Counsellor, the Prince of peace, 
u) Is. 9.6.7  the King of kings, and Lord of Lords? 
*) Rev. 19.16.  that either hath never a Secretary, Herald, Ambassador, or so much as a Steward by office, by whom the grand importances of his Court and Crown may be transacted on the one hand? or is so little tender of these great trusts, and his own transactions on the other; that whosoever hath but will and skill, forehead and fitness enough, may without further leave from him or his, lay hold upon these offices, and leap into the highest honour? Need I remind you, that such are the offices, such is the honour to be a Minister of Jesus? Is it spiritually? Well; the more spiritual the office and honour is, the more need in a just sense, of his putting them into a security, from the fleshly presumptions and forward pretensions of vain men, who are but too desirous of being teachers of others, even before they understand what they say, or whereof they affirm themselves, 1 Tim. 1.7. or at least of heaping unto themselves teachers, having itching ears, 2 Tim. 4.3. It is true, I acknowledge, that pious Ministers are so far from being accounted ordinarily to the honour of Christ; that we are made rather with Paul, the filth of the world, and the offscouring of all things, 1 Cor. 4.13. But what saith Paul? God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 4.6. and if our brethren be enquired of (saith he) they are the glory of Christ, 2 Cor. 8. ver. 23. And no marvel, for besides the expressions to his glory by them, such are the ampressions of his glory upon them, not only in their Ministerial gifts and graces, which bespeak them qualified for this Office by Christ, but in the Ministerial authority and administrations, which bespeak them Commissioned to this Office from Christ. And indeed, what other are his Ministers, Pastors, and Teachers among us; but the speaking gifts, and standing pledges of Christ's glorious ascension for us? and of his gracious and great affections to us, Ephes. 4.8, 11. compared.  
Sect. 2. It is for the happiness of the Church likewise, which is next to his Father's honour, in the aim and heart of Christ. It is for her enlargement, edification, and establishment, as the Apostle at large instanceth and illustrateth in the same, Ephes. 4.12, 13, 14, 15. verses. For the perfecting of the Saints, etc. Throw open but this door once, that gifts, and a desire to exercise them make a Minister, and you may (too late) perceive well-nigh, all that is dear to the Church going out, and whatsoever is dividing and destructive coming in, by the same door, both speedily and irremediably. What Corah and his complices will not tell Aaron and Moses too? Ye take too much upon you; seeing all the Congregation are holy, every one of them, and the Lord is among them: wherefore then lift you up yourselves above the Congregation of the Lord, Numb. 163 Nor could I ever yet hear of any thing more eminent among them, than is error and confusion, who have taken qualifications to give Commission. Alas! this must needs break the unity, and blast the purity of the Churches quickly.  
N, 1. It must needs break the unity of the Church's, (a blessing how desirable in itself? and how dear to our Saviour) if nothing but fitness and forwardness be requisite to make an Officer or Minister. woe to the Commonwealth of this Israel! If every one that had ability, had therefore authority too; If every one that probably is, or presumeth himself to be fit for such or such an Office, were thereby put into it, and must be so obeyed; or if every one, who is qualified for, must be therefore counted a Judge, Justice, yea, or but a Constable. Hath God provided against such intrusions upon civil Offices? and will he permit it in sacred? Taken such care in order to the accord and quiet of the Common wealth? and hath he thrown it by with respect to his Church, which is so much dearer to him than are all the Societies in the world beside? Who would be ruled, if but to presume our selus qualified, would make us rulers, either in Church or State? Surely this would make the militant Church, like that military body, where qualifications to command were a commission for a Company: The Church should have all Officers and no Soldiers quickly; and if it did not run with such an army into blood and confusion, yet would soon and surely run with it into bitterness and contentions. ‛ He that can secure me the peace and unity of that Kingdom, where every one that is fit, may be thereby supreme; or of that County, whe●● every one that is fit, may be thereby Sheriff; or but of that Corporation, where every one that is fit, may be thereby Major, shall be (with me) a none-such among men, and may persuade, if any, that the beauty and harmony of the Churches of Jesus may be preserved too, wherein every one that judgeth himself fit, is thereby made a Minister and Officer. Let me add ●his, if Ministers are not Officers, * the Church hath none: For who else can show me so clear evidences? And if men may be bold with this Office in the Church, to invest themselves with it, and to execute at pleasure, why they should be backward to, or balk any other Office, I know not: For this of all others is most sacred and most circumscribed. And if all Offices lie in common where shall we look for the Church's Concord? Ah Sirs! have we read the 12 to the Romans from the the 3 to the 9, or the 1 Cor. 12? And can we think our blessed head and Master, in whom are hid all the treasures of wisdom and kindness, so remiss about conferring Offices? and so regardless of the Church's concord as this amounts to? What! are there so many unities? and all with respect had to the Church? One body, and one spirit, even as they are called in one hope of their calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in them all? Eph. 4.5, 6. Lo, therefore Christ hath given Pastors and Teachers (names of Office) verse 8, 11. that they may keep the unity of the spirit in the bond of peace. verse 3. and that till we all come in the unity of the faith etc. ver. 13.  
N. 2. This will blast the purity of the Churches too, and let in (what not?) that is destructive to verity, and the power of Godliness. If our stirring times have not given sufficient testimony to this sad truth, I know not what times ever did or shall. What through uncalled Preachers, and uncatechised hearers, Oh! the havoc and convulsions that are made in the Churches of Jesus! And ind●ed, who can expect; but that those, who will vainly or violently enter upon the Ministry without Ordination, shall likewise venturously employ themselves in it, without observation? Witness those false teachers whereof Peter tells us. 2 Peter, Chapter 2. and Judas, from the fourth to the twentieth verse. Who may, or how can we expect other, than unsettledness in the love of the Gospel? and unsoundness in the life of godliness from that man, or men, who shake off the order of the Gospel? Surely, they that heap to themselves teachers, walk but after their own lusts therein, and have it ching ears, turned from the truth, and unto fables. 2 Tim. 4.3, 4. And therefore whether they that make themselves teachers are like to walk in the law of God, and to lead you in the ways of that truth which is according to godliness, judge ye? What less can be said than this? That measuring themselves by themselves, and comparing themselves among themselves, they are not wise: and if the premises be considered, how wicked!  
Sect. 3. It's for the beartning and comfort of such teachers, that beside qualifications, they shall have the Office committed to them: their comfortable encouragement much conducing to the credit and interest of that King Jesus, whose Ambassadors they are. Sirs! the duties, difficulties, and discouragements of Ministers, how various are they? how involved! And alas! what sorry things are our best qualifications to support us, without the strong aid of that grace, which sets before us the benefit of our Commission, to stay and cheer our hearts. Who of us, my brethren, but must confess with Paul, that we are not sufficient of our selus, so much as to think any thing as of our selus? Where then is our sufficiency? and what is our support? Our sufficiency is of God, who also hath made us able Ministers of the New Testament, 2 Cor, 3.5, 6. That God, who hath made us Ministors', is the spring head of our sufficiencies in the discharge and exercise of our Ministry; and that God hath made us Ministers, is the stay and basis of our hopes in all the difficult emergencies of our Ministry. 
* See 2 Tim. 1.11, 12.  That our God hath sent us, is the stablishing consideration, against all despondencies and discouragements, that he will supply, strengthen, secure, and work all our works in us and for us. And Lo, by this it is, that God would have us to chide down our fears, and to keep up our faith. I sanctified thee, saith he to Jeremy, and I ordained thee a Prophet unto the Nations. Doth Jeremy say? A● Lord God I am a child, behold I cannot speak. Ay, but hear what the Lord saith unto Jeremy: say not 〈◊〉 am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak: Be not afraid of their faces; for I am with thee to deliver thee saith the Lord; Behold, I have made thee a defenced City, etc. Jer. 1.5, 6, 7, 8, 18, 19 An beloved, God doth therefore Commission us, to corroborate and comfort our hearts, and to confirm us you see against hardships. ‛ Oh the tears and tentations, that every man of God is subject to! without are fightings, within are fears: And in the midst of so many inward distractions, and outward distresses; while such is the difficulty of our province, such the debility of our persons, such the deceitfulness of sin, such the deiusions of Satan, such the desperate stubborness of the world, such the depths and heights of the Word, and such the danger and worth of immortal souls, for which we must give an account; In the midst of all this, how would our hearts gather astonishment! and our hopes go down into despair, did not the sense of this truth, and the sweet fruits that grow upon it solace our souls: If God hath sent. God will second me; if God hath put me into the Ministry, he will prosper me in the Ministry; if he hath given me a Commission, he will not deny me his conourrence; he that appointed me to this Office, will accomplish his ends by and upon me in this Office: These, these are the comforts of a Commissioned, if conscientious Minister. Be the success what it will, if he be sincere and sent, he is to God a sweet savour, though in them that perish 2 Cor. 2.15, 16. and God is his strength and reward; though he hath spent his own strength to no purpose, Isa. 49.4, 5.  
A stranger, an unofficed preacher hath not to intermeddle with this joy. But Oh the sweet Cordial! and com●ortable savour, of our investiture with the Office both unto us and you! when both you and we shall call to mind; that we are not barely the servants, but the stewards of Christ; or only the subjects, but the Ambassadors of Christ, and so whatsoever we bind or lose, beseech or charge, rebuke or comfort, it's as if God did it; as though God did beseech you by us; we pray you in Christ's stead, 2 Cor. 5.20. Christ hath bid us go teach, baptise, etc. Lo, I am with you, Mat. 28.19, 20. But the unofficed preacher hath neither part nor lot in this promise; for be it supposed, that Christ hath given him feet, bestowed abilities; yet hath he not bid him go, granted him authority: and who can hope, that Christ will go with him, that goeth before Christ, or rather steals away before he sent him? Will he be with the Prophets that run, and he not sent them? Nay, I am against these Prophets, saith the Lord, Jeremi. 23.21.30.31, 32.  

USE.  
Having thus explained and evinced the assertion or observation; give me leave now to exercise myself and you, a while, in the application. I shall not be very long; neither the straits of time, 
* There being 13. afterward to be ordained.  nor indeed my strength, permitting it. I shall therefore lay but three Uses of this point before you. The first for humiliation and consternation, the second for holy caution, the third in way of hearty counsel.  
Use 1. Of humbling consternation. Is it so, that such as are to teach authoritatively in the Church, or Ministers of Christ, must be both men qualified for the Office, and have the Office committed to them? Oh! what matter of humbling consternation and holy confusion before the Lord doth this call for from us this day? Oh that mine head were waters, & mine eyes a fountain of tears, that I might weep day and night for the slain (shall I say, or for the souls?) of the daughter of my people, Jer. 9.1. Partly through unqualified Ministers of the one side, and partly through uncommissioned Ministers on the other side. Oh the ravine and ruin, that is made of multitudes of souls! one whereof is more worth than all England, all the Indies, yea, than all the world. Ah sirs! how have holy things been profaned? how have heavenly things been polluted? and how much, how long have wholesome truths been perverted, what between this and that extreme? Who of us is such a stranger in England but unless deaf doth hear? that unless blind doth see? and unless sensual or stupid, but must sigh, and smite upon our thighs, in the sad remembrances of there things! Oh! how hath God been and is yet dishonoured by it? How hath the Gospel bee●, and is yet despised by it? and how hath godliness be●n, and is yet derided for it, to this day? Ay, and for this, notwithstanding all our engagements and endeavours for a Reformation, the land mou●n● and lieth unreformed, even to this hou●. And now, Oh that we could (●ure I am that we should) mourn before the Lord for these things.  
Sect. 1. Let us mourn for unqualified Ministers. O believed! how many have walked (and Oh that I should mention it without weeping!) walked under the calling of Minister, that have not been worthy to be caded men? but have been rather like the Mule for ignorance the, Goat for lust and the Swine for drunkenness, than like the Ministers of Jesus; such whose God hath been their belly, whose Gospel hath been their barn, whose glory hath been their shame. Non pastors, sed praedatores; non praecones, sed praedones, as Bernard 
* Ad Clerun Sermo in Cencilio ●hemens●.  elegantly declaimeth the profane Priests, especially the Prelates of his time: Soul-thieves and murderers, rather than true Ministers. Ministers shall I call them in Divinity? monsters they are in Morality. Beasts in men's shapes, rather than Ministers, which ought to be the best of men. Oh the building up of sin! the betraying of our Saviour's interest! and the blood of immortal souls, that will be required at your hands! I say at your hands, if any such are here. What I thou that teachest another, teachest thou not thyself? Art a light to them that sit in darkness, and yet the light that is in thee is but darkness? Tell'st others of a narrow way to heaven, and yet art treading thyself the broad way to hell? Pressest humility, holiness, and heavenly-mindedness in the Pulpit, and there is nought but pride, profaneness, covetousness, or contention in thy practice? Warn'st others against all sin, and against all appearance of sin, and to adorn the doctrine of God our Saviour in all things, as ever they would enjoy him or heaven; and yet walkest thyself, as if there were neither sin, nor suffering, God or Gospel, hell or heaven, to be shut into, or shut out from? And art thou a Minister (thinkest thou) that Christ will, & Christians must own? Oh! how will Christ shake off such prophesiers in his name, in the open view and prospect both of men and Angels at the last day? and profess unto them, I never knew you, i. e. I never owned you, Depart from me ye that work iniquity. Ah wretches! take ye my Covenant into your mouths, and take up my Commission as Ministers, and yet live like miscreants? Verily if there be a furnace of divine vengeance heated one seven times more, then usual, these shall fill it: if there be an hotter place in hell than others, these shall have and howl in it. If you will not receive it from me, read I pray, Rom. 2.17. to the end, Mat. 7, 22.23. Psalm 50.15. Hos 4.6. Rev. 19.20, 21. O Christians, have you no tears left for these men? no bowels of pity and compassion? especially when the Church of Christ i● so concerned in them? Alas! without eminent repentance, there remains nothing but woe, woe, woe, for them. For wrath and astonishment, for horror and amazement, for blackness and chains under darkness are such reserved, for ever and ever. Such Angels, whosoever scape, shall be sure to be tormented among the damned Devils.  
Sect. 2. Let us mourn for uncommissioned Ministers. Ministers! do I mean such? nay rather they are busybodies in other men's matters. Ministers by intrusion they are, and equivocally; but not by investiture not properly; if in title, yet not in truth. Their judgement proceeds of themselves, and usually are in judgement and for destruction to the sheep; not for the preservation, but for the perdition of the souls that are led by, and listen to them; witness those Jeremiah 14.14, 15, 16. and Chap. 27.25. 2 Pet. 2.1. etc. So usual hath it been, for self-Ministers, to be soul murderers, Nor do the Prophets only declaim such for false Prophets, who run, and God ne'er sent them with that message; but such likewise who run and God never sent the men: or if you will, such who prophesied & God never sent them, 
* Jer. 23.21. and 14.14.15.  aswel as those who prophesied what God never spoke to them. It is true that ordinarily both these met in one and the same persons. And is it not as true as familiar and frequent in our times? It never was (I am apt to think) more usual in Israel, than now it is in England, that such who prophesy without designation or warrant from God, prophesy the deceit of their own hearts, instead of the Word of God. 
* Ezek. 13.1, 2, 3, 17. Jer. 14.1. & 23.16, 26.  And are not such, think we, for a lamentation? yea, and let them be for a lamentation. Oh friends! these, these are they, that have been so much complained of by God, Jeremiah 23.21, 32. so much cautioned to the godly, Jer. 29. ver 8, 9 So much the curse of that Prince, who hath given them countenance, 1 Kings 22. verse 1. ad 37. and have so miserably cheated, and perniciously corrupted the people that have reposed confidence, or taken complacency in them, Ezekiel 13. verse 4. ad 17. Oh Christians! as there were false Prophet's also among the people, hath not Christ foretold 
* Mat. 7.15. & 24.23, 24, 25, 26. 2 Pet. 2.1. etc. 1 Joh. 4.1.  that there shall be false teachers among you? and have not our eyes seen them? men of the same character, and of the same carriage, which he foretold? and have not the same sad consequences been found among us, who have read their description delusions, and dreadful issues in the 2 Pet. 2. and in the Epistle of Judas? Sirs, that our souls could weep in secret for them! and for the Church, Cause and Covenant of our God, that suffer through and by them! And as for you the Prophets and Ministers of God, let me say to every one of you from the Lord, what was sometime said unto Ezekiel. Son of man, prophesy against the Prophets of Israel (Saith he, of England say I, to you) that prophecy, & say unto them that prophesy out of their own hearts: Hear ye the word of the Lord Thus saith the Lord God Woe unto the foolish Prophets, that follow their own spirit, and have seen nothing &c. Ezek. 13.1, 2, etc.  
Use 2. Of holy caution, Is it so that such who are to teach authoritatively in the Church must be both qualified for the Office, and have the Office committed to them? I have this to beseech and beg, to command and charge you, from and by the Lord. Take heed, Oh! take heed, of adventuring upon public authoritative teaching in his Church, till you have both of these; parts and power, qualifications and commission given you of Jesus Christ.  
Sect. 1. Do not adventure upon this Office without qualfications. This is such an Office, that (what head is so able! What heart is so accurate and honest!) who is equal to it? If the Apostle cryeth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is equal or sufficient? 2 Cor. 2.16. What must we do who are not more short of his Apostleship, than we are of his abilities? Surely no life can be too good, no learning can be too great for the Ministry, nay or good or great enough. A Pastor among his people, like Saul among his subjects, should be higher at least by head and shoulders both for fidelity and for ability, for soundness of apprehensions, for simplicity of affections and for sincerity and unbiastnesse in all his actions. Like Ezra, one that hath prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgements, Ezra 7.10.  may be blame-worthy a bishop must be blameless as the Steward of God. 1 Tim 3.2. as the Apostle inculcateth twice together. Tit. 1.6, 7. Nor is it enough that he be good really but he must have a good report; and this not only of them that are within, but of them likewise, which are without. 1 Tim. 3.7. But because 'tis not life, so much as learning, which is now adays made the matter of question, if not of contumely and contention: Let me have the liberty to leave my sense in this likewise. And I beseech you, let not pride, let not prejudice, let not precipitancy, or  else, shut up your ears, or stop your hearts against it. Oh! never think that you are apt to be teachers of others, unless you are able to teach others also. Know that such a one had need be full of goodness, and filled with all knowledge, who is fit (especially of Office) to admonish others Rom. 15.14. Full of judgement and of might, Mic. 3.8 He had need with Ezra, be a ready scribe in the Law of God, Ezra 7.6. a scribe instructed to the Kingdom of God Ma●. 13.52. one of picked and choice abilities and experience, worth and wisdom; a messenger, and interpreter one among a thousand, Job 33.23. an able Minister of the New Testament, 2 Cor 3.6.  
‛ Well may such be reckoned by ou● Apostle among the Impostors of the las● times, who understand not, 
a 2 Pet. 2. 1. cum 12.  but ar● willingly ignorant 
b 2 Pet. 3.8.  of which sort are they that creep into houses, and lead captive silly women laden with sins, led away of divers lusts, ever learning, and never able to come to the knowledge of the truth 2 Tim. 3.6.7. But never were, or shall they be reputed among the Pastors of the last times; for these are to hold fast the faithful word as they have been taught, and are able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9. These cast not off, but continue in the things which they have learned and been assured of. 2 Tim. 3.14. A good Minister of Christ is one nourished up in the words of faith, and of good doctrine whereunto he hath attained. 1 Tim. 4.6 True it is, that we are fallen among men and times, that discourage, dissuade and disgrace learning: but let not that deter us, who are not (through mercy) ●ut such, that on the other hand, quic●n, cherish, countenance it, and speak ●mfortably unto all the Levites that teach ●he good knowledge of the Lord. 
c Chro. 30. 22.  It's true, some would have us Preachers like Je●boams Priests, only of the lowest of the people. 1 King. 12.31. at least, for literature (not to mention livelihood.) And well may such indeed pass for the Priests of Jeroboam, for (with me 'tis beyond doubt) they are not the Prea●hers of Jesus, i.e. by his allowance and appointment. No; Christians, his are ●pproved workmen, that need not be ashamed, rightly dividing the word of truth, 〈◊〉 Tim 2.15. The Pastors after his heart ●●e such, as shall (and therefore can) feed ●is People with knowledge and understanding. Jer. 3.15. not blind seers, ignorant watchmen, or Shepherds that can ●ot understand. Isai. Chap. 56. verse 10, 11. I do not say, but you may be good men, and have but little or no learning; but I dare not say, you will make good Ministers without learning; for how should you? I pray consider.  
N. 1. Will not your relations to God ca●● upon you for learning? He employs none but the wise and faithful to be his Stewards. Mat. 13.52. How can you be his mouth? 
d Jer. 15.19.  his messengers? 
e Isa. 42.19.  or the men of God 
f 1 Tim. 6.11.  else, who are to make known the mysteries of his Gospel? If you are the mouth of God, let us hear you speak as the Oracles of God. 1 Pet. Chapter 4. verse 11. Who do expect a proof of Christ speaking in and by you 
g 2 Cor. 13.3.  if you are the Messengers of the Lord of Hosts, Let us see that your lips do preserve knowledge, that men may find the law at your mouth Malac. Chapter 2. verse 7. And if you are men of God, make us at least some way sensible, that you are furnished with instructions to every good work. 2 Tim. Chap. 3 verse 17.  
N. 2. 
h Mat. 5.14.  Will not your relations to the people call upon you for learning? These you ought to warn and teach in all wisdom, 
i Isa. 9.16  Col. 1.28. 
k Mat 13.52.  How shall you be their lights? their leaders, and instructors else unto the Kingdom of God? If you are blind leaders of the blind, both shall fall into the ditch, Mat. 15.14. And a dreadful thing it will b● for you, if God's people are destroyed for lack of knowledge in you, Hos 4.6. Your lips should preserve knowledge for the people, as a public store-house; and they must seek the law at your mouth, Mal. 2.7. If there arise matters too hard for them, they must arise and ask you, Deut. 17.8. ad 12. Ezek. 44.24. And how shall you teach them, if ye are yet to learn the Oracles of God yourselves? Heb. 5.12. Thou that teachest another, teachest thou not thyself, saith the Apostle? Rom. 2.12.  
N. 3. Will not the requisites and duties of your office call upon you for learning? Surely the Law should not perish from the Priest, nor counsel from the wise, nor the Word from the Prophet, Jer. 18.18. Men may declaim humane or School-learning very confidently; but whereunto will a Minister's duty arise, unless he be furnished with some competency thereof? How shall he convince gain sayers without it, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shutting them up in their arguments and answers? or stop the mouths of the learned adversaries, who fly either to the original texts, or to those orderly contextures of truth, which have received the allowance and consent both of teachers and Christians, to stand as maxims of unquestionable truths? Besides how shall he rightly divide the word of truth else, 2 Tim. 2.15. or reconcile the Scriptures which seemingly differ, if he hath no acquaintance with Logic, Rhetoric, or Grammar? Again, how shall he reveal the sense of Scriptures entirely, and cause the people to understand the reading? Nehemi. 8. ver. 7, 8. Especially, since there are so many riddles 
l) Ezek. 17 2.  and dark say 
m) Ps. 78.2.  in them, and all expositions of, and observations from them, are to bear such exact accord to, and to be examined by the original, which the Holy Ghost inspired. Nay, or how shall he so much as read the Scriptures intelligently without some humane teachings and learning? Deliver this Bible to one that is not at all learned, saying, read this I pray you, and must he not say I cannot, for I am not learned! Isa. 29.12, Had we to do with no more than Paul's Epistles; how many things must be acknowledged in them, both hard to be understood, and hard to be utterred? 
n) Heb. 5.11.  But what do the unlearned and unstable? Let Peter tell you: They wrist them, as they do also the other Scriptures, unto their own destruction, 2 Pet. 3.16. 'Tis in vain to tell me that Jesus Christ was not learned. For doth not he himself assure me otherwise? The Lord God hath given me the tongue of the learned, and opened mine ear to hear as the learned, Isa. 50.4. And do not his auditors assure me the same too? Mat. 13.54, 55. Joh. 7.15. Say you the Apostles were not learned? and as for the Prophets how illiterate were they! But sirs, do the Scriptures say the same likewise? Indeed, was Moses such an one, who was learned in all the wisdom of the Egyptians? Act. 7.22. or was Daniel, to whom God had given skill in all learnning and wisdom? Dan. 1.17. or was Paul that was brought up at the feet of Gamaliel, Act. 23.5. and was so eminently versed both in humane learning 
o) Tit. 1.22 Act. 17.28  and divine, that Festus thinks much learning had made him even mad? Act. 26.24. Again, were Samuel, Elijah, or Elisha so unlearned, who had so many pupils, and bred up so many scholars, which were called sons of the Prophets, at Naioth, Bethel, Jericho, and gilgal, which were in this respect little other than Universities and Schools of learning? 2 Sam. 19.19, 20. 2 Kings 2.2 3, 5, 12. and 4.38. as we read of a College at Jerusalem likewise, 2 Chron. 34.22. and 2 Kings 22.14. True it is, that grace called many such to be Prophets and Apostles, who were unlearned: but then the same grace which called, did by and by qualify them with learning, that they were, as Micah saith of himself, full of power by the Spirit of the Lord, and of judgement, and of might, Micah 3.8. If they had not learning by outward education, they had learning by inward inspiration, and spoke as they were moved by the Holy Ghost, 2 Pet. 1.21. If they had not acquired learning, i. e. by their own study's, they had (which is better) infused learning by the Spirit of grace. The Spirit did still make an extraordinary supply of learning from himself, unto such as were allowed of him in the Ministry, that were without an ordinary supply thereof by Schools of learning. To one was given saith Paul, by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues; all which were wrought by the selfsame Spirit, 1 Cor. 128, 10.11.  
2. Sect. Do not adventure upon public authoritative teaching in the Church without a commission. If you expect the assistance, acceptance, allowance, and approbation of Christ; Oh! do not adventure upon it, without authority first given you of Christ. If affectation, if avarice, if ambition, or whatever else it be, shall be putting you on; let the awe of this truth of God, & your accountableness to the God of truth preponderate & stay you back; as ever you would answer it to Christ, to his Church, or to your own Consciences another day Sirs, the time is coming, when a●l Visard's shall be plucked off, and what were your aims by, what your abilities for, and why you declined authorising to the Ministry shall be produced in open Court, and conscience shall be put to it (will you nill you) to answer such interrogatories as these are: Who made you a teacher in Israel? who required this at your hands? who gave you this authority? etc. And sirs, will not this be a sad indictment from the Lord in that day? I did not send these Prophets, these preachers, yet they ran; I have not spoken to them yet they prophesied. Well; is it so, that such teachers must have a commission as well as qualifications from our Lord Jesus Christ? Oh! that such among us, who exercise the Ministry, enjoy the maintenance, and expect the reverence of Ministers, yet never entered by the door of Ordination upon the discharge of this Office, but have climbed up some other way, would seriously lay it to heart! What? is the Ministry an Office? and the external committing of the Ministry unto men God's Ordinance? how is it then, that such do (that I say not that such da●e) ordinarily exercise the Ministry, as to the preaching part, who never were, and perhaps never will be, who never did design, nor do now desire to be solemnly set apart to the Ministry? Consider I pray you these two things. 1. That to do the proper work of a Minister or Officer of God cannot be safe. 2. To do the preaching work of a Minister cannot but be sinful.  
N. 1. To do the proper work of a Minister or Officer of God cannot be safe, without his ordination or appointment thereunto. Men may pass it by, it is true, but God will not put it up unpunished. The holiest pretexts of Korah and his complices will not help them, if they seek the Priesthood. Numb. 16.3.10, 31.32, 33. God is so far from bearing withit in common men, that he would at no hand take it from the chiefest magistrate: witness saul's loss of the Kingdom for it, though burdened then with so great straits 1 Sam. 13 8 to 15 & Vzziahs' leprosy to the day of his death for it, though (before this) he had been blessed with so great success. 2 Chron. 26.16 to 22. And now beloved, is not ordinary authoritative teaching in the Church the proper work of a Minister of Christ? Yea; what is, if this benot? Wherefore or whereunto is a Minister ordained else, if not to be a Preacher and Teacher of the Church in faith and verity? 1 Tim. 2.7. wherefore worthy of double honour else, if not for labouring in the word & doctrine, which eminently bespeaketh preaching? 1 Tim. 5.17. Wherefore is the Gospel and this Office committed to him else, if not for manifesting the word through preaching? Tit. 1.3. yea indeed, not so much to baptise as to preach. 1 Cor. 1.17. Beloved, therefore 'tis we are allowed of God to be put in trust with the Gospel, 1 Thes. 2, 4. therefore are we appointed of God to this trust in the Gospel, 2 Tim. 1.11. therefore and thereunto it is that we are so adjured and called upon God in the Gospel. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom; preach the word, be instant inseason, out of season, &c 2 Tim. 4.1, 2. ‛ Sirs, is there any proper act of a Gospel-Minister? If there be not, why do you not plainly tell us, there is no such Officer left us? If there be, may not preaching put in as fair and full, yea a fairer and fuller claim than any? Say you, the administration of the Sacraments is all proper act of this Officer? Be it so but consider I beseech you, whether preaching may not put in for the precedence thereunto? Are gospel-ministers more eminently, or more expressly said, either to be commissioned to be Ministers, for that act then for this? 1 Cor. 1.17. 1 Tim. 2.7. or more commended in their ministry by that act, than by this? 2 Tim. 2.15. or more to be counted of with respect to their ministry, for that act, than for this? 1 Tim. 5.17. 1 Thes. 5.12, 13. or are we more often, or more openly circum-scribed, or described, as the Ministers of the Lord by that, than by this? ibid. & Heb. 13.7. Or are we more concerned, and commanded, and charged to attend upon that act of our Ministry, than this? Rom. 12.7, 8. 1 Tim. 4.13, 14, 15, 16. Sure I am, though I exclude not the administration of the Sacraments from being a proper act of an Office-Minister, and one of those purposes and aims, why God will have men put into the Ministry; yet preaching the Gospel is with more abundant frequency expressed among the acts of Ministers, and with more abundant fullness evinced to be the aim of God by the Ministry. If you have but overly read the Scriptures, yet you cannot but observe this. With what consonancy therefore to sound reason or Scripture-revelation the administration of Sacraments shall be received to be the Proper act of a Minister of Christ: and authoritative teaching rerejected meanwhile, judge ye? And if it be (as it is proved to be) the proper act of a Minister thus to preach authoritatively; what an adventure you run, what an attempt you rush upon, Oh that you may attend in time, who Ordinarily discharge this part of our Office without Ordination thereunto.  
N. 2. Todo the preaching work of a Minister ordinarily, without Ordination cannot but be sinful. What though we yield that there may be an essay without it for trial of qualifications? will it therefore be an excuse for such who make it a trade or course? or because the sons of the Prophets may be called thereunto occasionally? will it therefore be a covert for him who is exercised therein ordinarily? Can you so forget the prohibitions, precepts, precedents and pregnant characters & titles of preachers mentioned formerly. * Is it not sinful for an unofficed person to baptise? Consult else the disputes between Papists and Protestants about midwives baptism. And can that be sinful for you, yet preaching sinless? When both these are prescribed in the same commission, and preaching hath the precedence; not only in the order of words there, Mat. 28.19. but in regard o● worth and eminency elsewhere, as the more notable end, and nobler errand why we were sent forth not to baptise, as our Apostle saith, but to preach the Gospel, 1 Cor. 1.17. i.e. not so much to that as to this. But more particularly see I beseech you, whether this sin tends to these three things at least.  
1. To the vacating of this Gospel-Officer, as to this act at least, of preaching. For if this be a common operation, what needs a peculiar officer for it? If it may be, nay must be (for so far some carry it) the work of every other man, to labour for abilities to preach, and to lay them out in preaching; what need we as to this purpose of an office-Minister? Is there a special officer for the common work of every particular member in the body civil, military, or natural? If not Sect. 1 there, why here I pray you? Well: must we have none to teach authoritatively and by office in the Churches? you cannot I suppose shut out the light of so many Scriptures, as you have seen and heard to speak the contrary. Must we? how then (beloved) can authoritative teaching be every one's employment? We have no special organ in the body for feeling, that is the common work of every member, but we have for fight, for smell, taste, and hearing, ‛ What it is with others I know not, but a thing of sad remark and resentment it is with me; that so many of those, who at first have contended for no more than that unofficed men may preach, have at length cast off the office of preachers, and therewith cast out all the Ordinances and Churches of our dearest Jesus.  
2. To the violating of Gospel-order. For what is more openly delivered here, than that every one do his own business, studying to be quiet, 1 Thes. 4.11. That as the Lord hath called every one, so he walk and abide in the same calling wherein he was called, 1 Cor. 7.17, 20. That no one think more highly of himself than he ought to think, but soberly, according as God hath dealt to every man the measure of faith, Rom. 12.3. And that every member keep to his own place in the body; God having set the members in the body, every one of them, as it hath pleased him, 1 Cor. 12, 18, etc.  
3. To usurpation upon the Gospel-Churches. For who reads not, that they have rule over you, and must be so remembered, who have spoken to you the Word of the Lord? Heb. 13.7. That such as are to admonish you from the Lord, have authority, and are over you in the Lord? 1 Thes. 5.12. and must be esteemed very highly in love by you for their work sake, ver. 13. If gifted brethren are to labour in the Word and doctrine, to preach or teach authoritatively in the Churches; the Churches must then perform them reverence. 1 Tim. 5.17. yea, & pay them maintenance: for what hath God more clearly ordained, than that they who preach the Gospel, should live of the Gospel, 1 Cor. 9.14. and that he that is taught in the Word communicate to him that teacheth in all good things? Gal. 6, 6. ‛ But I forbear any longer to rub upon this soar; trusting thorough grace, that the Libertinism produced by this liberty of prophesying (as it is misnamed) will at length awaken all the people of God and preachers of the Gospel to a just averia●ion from, & abhorrence of it. And I no way doubt but such Prophet's at length, as run to & fro, preaching the dreams & delusions of their own hearts, shall be ashamed every one of his vision which he hath propesied, neither shall they wear any longer a rough garment to deceive. 
* i.e. sergeant the true Prophets, who commonly wore such garments. 2 King. 1.8 Isai. 20.2. Mat. 3.4. se Hutchenson upon the place  But he shall say, I am no Prophet, I am an husband man: for man taught me to keep cattles from my youth Zech. 13.4, 5 As for you brethren and beloved who take your selus to be apt and able, inwardly called and competently qualified to t●ach others in the Church, why should not this Office be committed to you, that you may with peace to you, with profit to others, and without provocation to God authoritatively teach others? Yea, and let me entreat and engage you by our Lord Jesus; as ever you would have his presence with you, his protection and gracious providence over you, his power aiding, and his grace prospering you; do not exercise the Ministry ordinarily, without or before entrance thereinto by Ordination. Oh! be not so averse to Christ's honour, the Church's happiness, & your own comfort I but if you are indeed qualified for the Ministry, see that you have the Ministry committed to you. Sirs, w●y should your proving for the Ministry seem so dreadful? or putting into the Ministry seem no more defirable to you who profess, that this one act of the Ministry is so delicious and dear unto you? If your aims are right and abilities real, why there should be such an aversation from trial, I know not. Sure I am, you should be first proved, and then, and not till then use the Office of a Bishop, being found blameless 
* 1 Tim. 3.10. cum ver. 1, etc.  If you are not averse from, nor afraid of trial, acquit your selus, and acquaint us where your exception●lye, and put not such a stumbling block in your brethren's way. Why there should be so much loathness or averseness to Ordination, if there be so much love of, and ability for the office, as is pretended, I must profess I see not.  
Object. Do you tell me, the Apostle saith, ye may all prophesy one by one? 1 Cor. 14.31. Answ. True; all ye that are Prophets, of whom he is now speaking, 29, 32, verses. He saith not all ye people. ‛ One whole sex are prohibited, 34, 35, verses, and for the other, what less than this speaks he? Are all Prophets? 1 Cor. 12.29. i e. all are not, Where doth the Scripture tell you of unofficed Prophets? men that never were, nor never will be put into office, yet ordinarily did and might perform this act of office? See you not how distinct the mention is of the Prophet and righteous man? Mat. 10.42. and how frequently the Prophet is delivered in upon the Catalogue of Church-Officers, even in this same Epistle? 1 Cor. 12.28. Eph. 4.11, etc.  
Object Eldad and Medad (say you) do prophecy in the Camp. Numb. 11.27. Answ. True; and who would not have wished with Moses in the same case? would God all the Lord's people were Prophets! But, Lo, when was it? not till the Lord took off the Spirit that was upon Moses, and it rested upon them, ver. 26. ‛ And who were they? Of them that were written, but went not out unto the Tabernacle, ver. 26. i. e. of the Seventy Elders (officers of Israel) whom God commands Moses to bring thither, and covenants to put upon them of his Spirit, ver. 16, 17, 18  
Object. But we are all Priests unto God, Rev. 1.6. Answ. True; but not all Prophets, 1 Cor. 12.29. The same Christ who hath made us Priests hath made us Kings too, a royal Priesthood, 1 Pet. 2.9. We are neither properly, but in a figurative sense only. ‛ Will not this vest us with a civil authority to mulct and punish? how will that then, to Minister publicly or preach?  
Object. But we all ought to be teachers of others? Heb. 5.12. Answ. True, even women are not exempted, but enjoined Titus 2.3, 4. Yet not in the Churches, how eminently soever gifted, 1 Cor. 14.34, 35. Privately and charitatively all may, all must, as I have said; Oh let your families, friends, and with whom ye walk in fellowship witness it, and let the Word of God dwell richly in you to this purpose, Col. 3.16. But aught therefore all to teach publicly and authoritatively likewise? Nay, here our Apostle: Are all teachers, 1 Cor. 12. ver. 29. i. e. all are not, all ought not, 1 Cor. 12.29. ‛ Show us I pray you, where any gifted brother may assume authority to himself? or where he is allowed of our Saviour, as in his name and stead, to teach publicly in the assemblies of his servants? and where attention is due to him in so doing by commandment from the Lord? Hath Christ ever said to such as he hath to his office-Ministers? He that heareth you heareth me, and he that despiseth you, despiseth me, etc. Luk. 10.16.  
Object. But we must speak often one to another, rebuke, consider, comfort, edify, and exhort one another; not only our families, but especially those with whom we walk in fellowship. Answ. True; do it and spare not. No good man or Minister durst dissuade or discourage it. Nay, this we do command and charge you by the lord 
* Mal. 3.16 Levit. 19.17. Heb. 10.24 25. 1 Thes. 5.11. Heb. 3.13.  But what is this to warrant your public preaching in the Churches of Christ? Is there no difference between that and private Christian-converse & conferences, which grow out of charity and the communion of Saints? ‛ Do you, will you say, but that women among you as well as men are intended by the Apostle in those Scriptures, whereto you allude? yet who seethe not that women must keep silence in the Churches? 1 Cor. 14.34. Pray show us from Scripture, where men out of office are enjoined to such public teaching, or so to teach, from which women are precluded?  
Object. Say you as every man hath received the gift, even so should we minister the same one to another, as good stewards of the manifold grace of God? Answ. True; ‛ But yourselves will not say (I think) that women are excluded from what this text enjoineth. Accept this command then in its greatest latitude, it can import no more than this, if you allow (what I am sure you must, and believe you do) in its full accord with other Scriptures, that we minister the gift we have received one to an other, every one in his own orb, in his order; Public Ministers of the Church, (in which he instanceth for 11.) in a public and authoritative way, private members of the Church in a private and charitative way, as did Aquila and Priscilla, Act. 18.26. ‛ And beyond doubt, those women that laboured with Paul in the Gospel, Phil. 4.3. for he suffered not a woman to teach in the Church, 1 Tim. 2.12. And truly otherwise, upon the same ground that you infer from this text, that every one who hath gifts for public preaching must minister the same publicly? upon the same ground with equals right and reason may another inter, that this gifted person must preach publicly, whether the Church approves him gifted, and indulgeth him this liberty or not: (and indeed where that call and comprobation of the Church hath any footsteps in Scripture, which some speak of,  such shall exercise his gifts, I see not) and again, that every man who hath received gifts or abilities to administer the Sacraments, or to absolv from censures, may and must minister the same to others, which you do not, dare not grant, nor indeed may without destroying the order of the Churches, despising the Ordinances of Christ, and denying the necessity of Ministers by office. And I pray consider, whether more eminent abilities be needful for the ordinary ministration of Sacraments, than for preaching? and whether you are more evidently excluded by this text, or by any other from ordinary ministration of Sacraments than of sermons? But if you limit this command, according to the liberty which the words afford you, it speaks for us, and against you. For what are stewards, but men in office? and in what other notion, is it ever used in Scripture, or where? And thus it will be no more, than this, in the sense of it: That as every man hath received the office (which is by gift frequently understood in Scripture, Rom. 12.6, 7. Eph. 4.8. cum 11.) so he minister, viz. according to his trust and office; which is illustrated particularly, v. 11. wherein he distinguisheth these officers or stewards, into two species or ranks, viz. such as are to speak from Christ, and such as are to serve in his Church: such as are to be the mouth of God, authoritatively to guide them; and such as are to minister, as of the ability which God hath given, i. e. Bishops or Presbyters, and Deacons as he frequently elsewhere maketh the distribution, Phil. 1. 1 Tim. 1.3. etc. These he describeth by the most eminent acts of their office, and directeth how they shall discharge them.  
Object. Why? they that were scattered abroad went every where preaching the Word? Acts 8.4. True, but who were they? If you say men out of office, let us hear your proof, the only particular man therewith mentioned is Philip, ver. 5. who was e'er this ordained, Chap. 6.5, 6. and was an Evangelist Chap. 21.8 Again, when did they it? when the Church was all scattered abroad, which was at Jerusalem, verse 1. And is there no difference between preaching under the scattering of the Churches, and during their settlement? ‛ Though I think that the universal term [all] ver. 1. doth rather intent all the Ministers of that Church, except the Apostles, than all the members. For why, or where should the Apostles have stayed, if all these had been scattered abroad? Or how could Saul have been still making havoc of the Churchthere, haling men and women to prisons, v. 3. which is another probability that they were only men in office, who went thus preaching to and fro, to which you may add the pregnancy of the expression, which Luk, maketh use of verse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which this Evangelist hath so often and only used of preachers by office, Act. 5.4. and 8.12. and 10.36. Luk. 8.1. and 9.6. and 20.1. as the late learned laborious and pious Assembly do animadvert. 
* see their answer to the Reas. of the diss. brethren, p 30, 31, 32.   
Object. ‛ But we find Apollo's teaching the way of the Lord diligently, even in the Synagogue? Act. 18.25. True, but who was Apollos? not only an eloquent man, & mighty in the Scriptures, verse 24. but is expressly mentioned to be one of the Ministers by whom the Corinthians believed, 1 Cor. 3.5, 6. and in that regard he is owned by Paul, as his brother Apollo's 1 Cor. 16.12. and ranked with him & Pet, 1 Cor. 1.12. Say you he was not put into office when he preached at Ephesus, Act. 18. but how prove you it? Surely the mention of his knowledge only of John's baptism, i. e. his doctrine and Ministry, ver. 25, will be too slender a proof thereof; especially if you consider the other characters therewith given him, and the contracted knowledge of the Disciples of Jesus, some time after their first sending forth, and that John had his Disciples, as well as had Jesus his. But further suppose we it: yet what can be more inferred, than we readily grant? viz. that that one who purposeth the Ministry, and is preparatorily qualified for it, may give proof of his qualifications by preaching some sermons  his putting into office; into which it is manifest that Apollo's was, if not already put, yet not long after this at Corinth, to which he passed from Ephesus ver. 
* cum Ch. 19.1.  26.  
Object. ‛ Doth not Jehosophat send his princes toteach in the Cities of Judah? 2 Chron. 17, 7. and with them the Priests and Levites v. 8, and they taught in Judah, v. 9 True; So that there is never an unsent teacher. Amemorable and imitable preceden (no doubt) for supreme governor's: that the teachings of the Law of the Land and of the Law of the Lord do go together, the Magistrates teaching that, and taking care for, and giving countenance to the Ministers teaching this. But behold, it is so done, as the matters of the Lord and the matters of the Kin●, are distinctly ordered by distinct officers, as the same Jehosophat appoints Chap 19.11. So that it no where appeareth that the secular Lords and Princes did teach the same matters, and in the same manner, as did the Priests & Levites.  
‛ Object. Say any yet amongst us? Sir, we have been proved and approved by the Ministers of Jesus. Some of us formerly, under the power of the Committees; some now before the present Commissioners which are entrusted with the induction of Ministers. Why should you press us to ordination, who can already offer so fair and full a plea for the office? Ans. Be it so, as you have said in the former part; (though how many have crept in at another door without either probation or approbation. I am loath to speak) Surely, as I cannot but commend so much care on the part of the civil Magistrate,  he invests men with the civil right of enjoying the maintenance, or inducteth them to the exercise of the Ministry in such a particular parish; yet this covering I must tell you, will be too narrow for you, who expect the doublehonour and execute the office of the Ministers of Christ. How strictly you were proved, yourselves best know; but that you were not solemnly approved, with prayer, fasting, and imposition of hands, who knoweth not? If yourselves will but ask your approvers now, or heretofore, you will easily receive this ready answer: That they did not put you into the office of Ministers; (such kind of ordinations having no patrons (that I know) among men, nor pretexts for it from God, nor scarce any consistence with any principles amongst us whatsoever.) But what they did was to permit and approve you, so far as concerned them, as delegated from the civil Magistrate, to the exercise and enjoyments of the Ministry in such a place. Formerly none might be approved, but such as were already office-Ministers; at present none but such as are (if not actually made Ministers, yet) apt and able for the Ministry; the actual investiture of men with which Office is not their present business. And though whether this investiture be in the power of the Presbytery, or of the people, may not be so well accorded: Yet that there is something else, than the present approbation, for making one an Office-Minister, is on all hands between those of the presbyterian and Congregational persuasions assented to. '  
Sirs, may any or all this weigh with you? Or will you yet retain your prejudices? Let me only mind you of that of the Apostle: That no man think of himself, more highly than he ought to think; Rom. 12, 3. and renew my former motion once more to you, and I pass to the next use. Sirs, are you gifted in earnest for the Ministry? and have you not gilded over your preaching out of Office, with pretexts only? Oh! come, come, try your qualifications, and take up a commission, and see whether we'll not give you the right hand of fellowship.  
Use 3. Of hearty Counsel, wherein I must and shall be very contract, being sensible both of your work, and my own weakness. It shall be 1. To you unto whom this office is or shall be this day committed. 2. To you over whom God hath or shall commit such officers.  
Sect. 1. To you unto whom this Office already is, or shall be this day committed. Is it so etc. This calleth upon you to do the whole Offic● that is committed to you of God, and ●o to demean yourselves as those that have this holy Office committed to you of God. 1. To d● the whole Office that is committed to you. Make full proof of your Ministry. 2 Tim 4.5 'Tis (let me tell you) of a vast compass; doctrinal, disciplinary, public, private, in season and out of season, etc. and of a vast consequence: el●e it h●d never b●en so affectionately persuaded by Christ, and so awfully pressed by his Apostle, or so frequently by both. Joh. 21.15, 16, 17. 1 Tim. 5.21 ch 6.13.14. 2 Tim. 4.1. ad 6. As ever we would have peace in our own bosoms, or be pure from others blood, let us withhold nothing from our people, that is profitable for them to know, and proper for us to communicate. This will be their crown, and our comfort. Acts 20.20, 27, 28. If we would not be counted men but of half-hearts, or would not be contented with an half-holinesse in our people, or with an half-heaven for our own persons, let us do, I pray you, our whole work. It cannot be concealed that we have in these times a great many half-Christians, 
* Act. 26.18.  half professors; and it must be confessed, that we have but too many half-ministers, or half-pastours, as to the execution of their Office. And surely, to me it seems not much an inferior solecism according to Scripture, to hear of an half-Minister, as to hear of an half-Christian in grace, or an halfman in nature. 2. This calleth upon you so to demean yourselves in the work of the Ministry, as those that have the Office committed unto you of God. ‛ The man of God, especially in the matters of God, must not be or behave himself, only after the rate of other men. 2 Tim. 2.24. 1 Tim. 6 11. The ordinary works we perform, should leave a relish & savour of that sacred word we preach, & of this spiritual Office we are put into. An Sirs! what examples, should we Pastors be to our people in (well-nigh) every particular! in word, in conversation, in charity, in spirit, in faith, in purity, 1 Limb. 4.12. Tit. 2, 7. 1 Pet. 5 3. He that hath my word, l●t him speak my word faithfully, what is the chaff to the wheat saith the Lord, Jer. 23.28. And oh that we may show ourselves approved unto God, and workmen that need not to be ashamed before men! 2 Tim. 2.15. Say you how should we? 1 Let us do our work convincingly; convincingly both in regard of others consciences, 
a Joh. 8.9.  and of our own Commission. 
b 2 Cor. 6.1.  Let us do it with authority, like our Saviour, and not as the Scribes, Mat. 7.29. as those that are full of power, and of judgement, and of might, by the Spirit of the Lord, Mic. 3.8. That when we preach, or pray, or censure, or comfort, etc. & there cometh in one that believeth not, he may be so convinced of us, and judged of us, and the secrets of his heart made manifest: As that falling down on his face, he may worship God, and report that God is in us of a truth, 1 Cor. 14.24, 25. 2. Let us do our work conscientiously and sincerely; without partiality as to man, and with purposes for God. ‛ For why else is our Commission? 1 Tim. 1.11, 12 what else is God's Command? 2 Tim. 2.15. or what less will be our comfort? 2 Cor. 1.12. and must be our character, 2 Cor. 2.17. 1 Be not partial towards men, how shall we then prove ourselves the Ministers and Stewards of Christ? 2 Cor. 4 1, 2. who must give every one their portion of meat in due season, Luk. 12.42. Let us remember God's Covenant with Levi, Deut. 33 8, 9 and the command he hath left with us, 1 Tim. 5.21. And truly it is worth our most serious reflections upon our selus, whether, what the Lord sometime in way of reproof told the Priests, doth not now as particularly reach us, in the midst of so many reproaches! viz. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in my law, Mal. 2.9. Again, 2. Let all our purposes centre in God. We are unworthy to be called his Officers, who are careless of his honour, and unworthy that he should have a care of ours, 1 Sam. 2.30. Sirs, let us not preach ourselves, but Jesus the Lord, 2 Cor. 4.5. As of sincerity, as of God, in the sight of God, so let us speak in Christ, 2 Cor. 2.17. What I would we please men? how are we then the servants of Christ? Col 1.10. As we are allowed of God, to be put in trust with the Gospel, even so let us speak not as pleasing men, but God, who trieth our hearts, 1 Thes. 2.4. 3. Let us do our work courageously & strenuously, without despondency or shrinking, without dejection or sinking. If God's Commission and concurrence will not bear up our hearts, and bear us up thorough hardships, I know not what will. A prisoner with these at the bar is able to face and fright a Judge upon the bench, Act. 24.25. ‛ Were we Ambassadors in bonds, yet we ought to speak boldly, Ephe. 6. vers. 20. Such is the person we sustain, and the place we stand in. What should balk or browbeat us, who have such an authority to warrant us, and such almightiness with us, to work all our works in us and for us? 2 Tim. 1.11, 12. Were we private men, or went we but upon a private message, well might our hearts meditate terrors. But being Officers of Christ, and such as he will own to the world's end, nor bonds, nor blood, or death should move us, Act 20.23, 24, and 21.13 A few b●g looks, or bitter words, or biting scoffs are sorry bugbears to daunt a Commission-officer of Jesus; to whom is given all power both in heaven and earth, a● he ●●lls us for our encouragement, Mat 28.18, 19, 20. How would we have born to have stood at the bar? 
c Act. 25.6, 7  or have sat in the stocks? 
d c. 16.23, 24, 25.  or have been scourged at the Whipping-poast 
e 2 Cor. 11.24.  with our predecessors? yet were they bold in our God, to speak the Gospel of God, wi●h much contention 1 Ihes. 2.4. and waxed the bolder, by their own and others bounds, Phil. 1.14. Act. 4.29. 4 Let us do our Ministerial work carefully and diligently: neither listening to our own idleness, nor led away of other entanglements. Oh the weight of that one Scripture! worthy to be engraven in letters of gold, upon all our Study-doors, and to be continually recorded in our hearts. Give attendance to reading, to exhortation, to doctrine: Neglect not the gift that is in thee which was given thee by prophecy, with the laying on of the hands of the Presbytery. Meditate on these things, give thyself wholly to them, that thy profiting may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to all men, in all things, by all means. Take heed unto thyself & unto your doctrine, continue in them: for in doing this, thou shalt both save thyself & them that hear thee. 1 Tim. 4.13, 14, 15, 16. ‛ Are we Officers? we must wait on our Office: he that teacheth on teaching, and he that exhorteth on exhortation. Rom. 12.7.8. Whosoever have time to spare for the toys and vanities of the world, we have none, whose time is Christ's and his Churches, and who are to give our selus wholly to the word. 1 Tim. 4.15. Oh how puzzling and perplexing would such questions as these be, if Christ should put them unto us. Why stand ye here (perhaps) all the day idle? We cannot say, No man hath hired us. Mat. 20.6, 7. Or what dost thou here Elijah? 1 King. 19.9, 13. be we either in the Cave, or in the crowd; either weary of our callings, or wasting our time to and fro about lower concernments? Sirs, are not we the soldiers of Christ? No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 2.4. We have Sanctuary work to attend. 'Twas death for the Priests, if they did not abide in the Sanctuary, according to their several charges, because the anointing oil of the Lord was upon him: because they were solemnly appointed to this work and office, Levit. 10.7. and 21.11, 12. and 8.35. It is not reason that we shall leave the Word of the Lord, say the Apostle, and serve tables, Act. 6.2 this was in ministering to the bodily necessities of the poor. And shall we leave the Word of the Lord, and serve the times? or be securing trifles in comparison of eternity, with the miscarriage of our people's souls? Oh! let us stir up the gift of God that is in us! Had we nothing to reflect upon, but the laying on of others hands upon us, this might be enough to cause us to return upon our own hearts often, and to revive and blow up whatsoever is of love or zeal in us, to a vigorous execution of our office, 2 Tim. 1.6. Are we Officers of Christ, and in his Church? Surely we had need ply our business hard. Nor can we (likely) be too busy in our office, who have (I am sure) the highest charge, 
f 2 Tim. 4.1, 2.  the heaviest account, 
g Heb. 13.17.  the hardest work, 
h 2 Tim. 4.2, 5. Jer. 1.18, 19  and the hottest warfare, (i) 2 Tim. 2.3, 4.  
Sect. 2. This truth calleth upon you over whom God hath set or committed, or shall this day commit such officers. This counselleth you how to esteem of, and entertain them in exercise of their trust, and execution of their Ministry. Say you how? As those that are officers of the Lord, and as over you in the Lord, 1 Thes. 5.12. As those that are appointed of God to watch for your souls, and must give an account, Heb. 13.17. And therefore how should you submit yourselves? and obey them, so far as they rule over you in the Lord? that they may give up their account with joy, and not with grief; for that is unprofitable for you, as the Apostle adds. What though such have been, or now shall be outwardly appointed by men, yet are they allowed of God to be put in trust with the Gospel, 1 Thes. 2.4. with Act. 13.2, 3. Beloved, those who are ordained of men according to God's Ordinance, are yet God's Officers, God's Ministers. What else doth Paul assure us of the Elders, or ordinary Pastors and Teachers of the Church of Ephesus? (which because ordinary, could not be immediately put into office:) The Holy Ghost made them overseers, Act. 20.28. Or what else doth he affirm of those of the Church at Colosse? In his mention of Epaphras; 'tis, our dear fellow-servant, who is for you a faithful Minister of Christ, Col. 1.7. When he minds them their duty touching Archippus, (who was it seems none of the most circumspect or constant Minister) 'tis thus; Say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it, Col. 4.17. And what other language hear we concerning Tychicus? Col. 4.7. Tychicus a beloved brother and a faithful Minister, and a fellow-servant in the Lord. So far was it from truth, in the purest primitive times; that they were only to be accounted the officers and Ministers of the Lord, who were immediately put into the office by the Lord. Well then; let a man so account of us as of the Ministers of Christ, and stewards of the mysteries of God, 1 Cor. 4.1. I say as Ministers of Christ, not of the Commonwealth, not of Antichrist. I know there is a common reproach rolled upon the Ministry in England, as if we were no other than Priests of Baal, limbs of Antichrist, Antichristian Priests etc. So much unbridled are the spirits and speech of many, that would seem to be religious, and thereby speak their religion vain. 
* Isa. 1.26.  But beloved call you those, or can they be Antichristian, who have been so evidently opposed by Antichrist, and so eminently owned by Christ; as have been the zealous and strict Ministry in England, and still are to this day? Oh! how can you more honour, more help up Antichrist? or hurl more dirt and disgrace in the face of Jesus Christ? than by calling those Ministers Antichristian, who have been and are so powerfully able, and so prosperously useful to break the league of so many thousands of souls with sin and death, and to bring them over to the real and ready embracements, of the service of God and life eternal? ‛ Christians, have not your eyes seen, and ears eared of multitudes both of men and women, that have been, and still are begotten by them, unto Christ through the Gospel? and that are built up in communion with him through their Ministry in the Gospel? Built up, not in aery speculations and dotage, about questions and strifes of words; whereof cometh envy, strife, rail, etc. This is easily done indeed (and among us how eminently) by the subtlety and zeal of seducers, and such as consent not to wholesome words, 1 Tim. 6.3, 4, 5. But lo, multitudes built up, through the good hand of God upon the gracious Ministry in England, in the real abhorrency of sin, the rich anointings of the Spirit, in the life of faith, the labour of love, in the power of sanctification, poverty of spirit, in heavenliness of their minds within, and holiness of manners without: In a word, to be doers of righteousness, & in the doctrine which is according to godliness. Need I call for Testimony to a truth so established, in the mouth of more than two or three thousand witnesses? 
k 2 Cor. 13.1.  Need we, as some others, may the pious preachers to the pious people of England, from its first reformation say; Need we, as some others, Epistles of commendation to you? or letters of commendation from you? Ye are our Epistle written in our hearts, known and read of all men. Forasmuch as ye are manifestly declared to be the Epistle of Christ, ministered by us; written not with ink, but with the spirit of the living God; not in tables of stone, but in fleshly tables of the heart 2 Cor. 3.1, 2.3. What is our hope, or joy, or crown of rejoicing? are not even ye, in the presence of our Lord Jesus Christ, at his coming? 1 Thes. 2.19. And will you also, being led away with the error of the wicked, fall from your own steadfastness? 2 Pet. 3.17. you of whom we have been so affectionately desirous, as we were willing to have imparted to you, not the Gospel of God only, but also our own souls, because ye were dear to us? 1 Thes. 2.8. And will you also listen to their scurrilous imputations, who compass us about with words of hatred, and say: Come, and let us smite them with the tongue (who cannot now smite them with the sword) and let us not give heed to any of their words. Jer. 18.18. Why? Sirs, ye are our work in the Lord. If we are not the Ministers of Christ to others, yet doubtless we are unto you, for the seal of our ministry are ye in the Lord 1 Cor. 9.1, 2. Say you, ay, but we are antichristian? however we cloak it over, or cover it up? But sirs, upon what reason? whence riseth it? Are we put into the Ministry by antichrist? No, But by instruments that are his professed and open adversaries. Do we promote antichrist by our Ministry? Neither: This is to pluck him up root and branch, & to prefer Jesus Christ in all his Offices. Are we protected in our ministry by antichrist? Nor this, unless the croakings of those frogs which come out of his mouth, the contradictions, calumnies and comminations of his Priests & Jesuits (which have immixed themselves with separatists of all sorts) be our shield and protection. Have we not been persecuted in our ministry by Antichrist? Surely yes; what else doth the Book of Matyrs attest? and the bonds, blood and ashes of Holy Bradford, Sanders, Rogers, and the rest in Q. M. days? On the other hand. Have not the purposes of the zealous Ministers in England been eminently for Christ? To exalt his salvation, and with the ejection and downfall of that man of fin? Witness else both presses and Pulpits. Hath not the presence of Christ been eminently with the zealous ministry of England? to blast the policies, and break the power of Antichrist, prospering them in his own work & against the wiles & wrath of that wicked one? Speak malice itself & spare not. Hath not the power of Christ ●e●n eminently active by, and apparent in the zealous Ministry of England? Ark others else? If I may not appeal to your own consciencies: whether their sermons have not fallen like thunder and lightning upon them? and the weapons of their warfare have not been mighty, through God, to the pulling down of strong holds? and pierced even to the dividing asunder of soul & spirit? Nay once more, have there not been, and yet are the prints & characters of the Ministers of Christ eminently found upon the zealous Ministers of England? compare them else, with these Epistles to Timothy and Titus. Sirs, what else have been and are their dispositions and qualifications fo● the Ministry, but such as Christ hath propounded? What else their deligation to the ministry, for the substance of it, but such as Christ hath prescribed? What else the discharge of their Minstry, for the scope and main of it, but such as Christ hath pressed? Allowing in all this for humane infirmities; for you may not think we cease to be men, when we come to be Ministers. Lastly what else the doctrine which they did and do still minister, but such as Christ and his Apostles preached? ‛ And are we yet Antichristian? Whence, or why is it? Do you tell us we were ordained by Bishops (at least several of us) and these are antichristian? But Sirs, if you can content yourselves with so littlecharity, I must, and do count it my duty to labour for more honesty, than to brand those holy and learned men with being Antichristian, who first brought us from under the yoke of Antichrist, and burned in flames of Martyrdom, by his cruelty, for the cause of Christ. Thus did these zealous Bishops: Cranmer, Farrer, Latimer, Hooper, Ridley. And I doubt not but many others since would have sealed the same cause, upon the same call, with their choicest blood, whose works and writings for piety and against Popery, will speak for them among the living, when you are sleeping among the dead. Can Satan thus cast out Satan? 
* Mar. 3.23.  or would Antichrist so consume and cast out Antichrist? Well: but should your prejudice pass; and we suppose with you, our English Bishops to have been all Antichirstian, yet will you be to seek for proof of your sequel: that all those are Antichristian too, who were ordained by Bishops: unless you will happily call your lease or land Antichristian, because this was derived from, or that drawn up by a Popish Landlord. Ordination of Presbyters was not annexed to a bishop as such only, for he could not ordain a Presbyter, unless himself had been ordained a Presbyter. Nor did he ordain any Presbyters singly by himself, but still with the concurrence of other Presbyters. The premises do plainly enough evince, That one Presbyter may assist in the Ordination of other Presbyters: That ordination by Presbyters is God's Ordinance: That Ministers so ordained must be acknowledged Gods Officers. If therefore this Bishop, together with other Presbyters, may warrantably ordain in the capacity of a Presbyter, and one so ordained by him must be reputed the Officer of Christ; with what right, or by what rule shall the same man ordained by this Bishop be rejected for an Officer of Antichrist? If this Bishop loveth to have the pre-eminence, over the other Presbyters in Ordination, & layeth hold upon it by a divine right, (generally they have claimed by an humane only) it is his sin, but doth no way annul or alter the substance of this man's ordination: no more than doth the same Bishop's administration of the Lord's Supper, upon the same aims and affectation, adnull this Supper to any pious soul. We well know, he may lawfully do this (as likewise that) in the capacity of a Presbyter. Say you yet that our Ministry in England is Antichristian, because our ordmation came from Rome, from Antichrist? If so, you may not be offended if I tell you, that this charge is either utterly fall, or very fallacious. Would you attempt the proof of England's conversion and Ministry to have come originally from Rome? you may indeed gratify the Jesuits who have been long striving in this subject, but with no success: But you should do well first to consult our English Chroniclers upon this subject, 
* see Fox's Acts and Monumets book 2 beginning, or Speeds History, or Fuller's Ecl. History.  and the just conquest, which some have already got 
* see ●hites way to the Church, sect. 49.  upon this point: and by that time you will easily resolve, that these were not from Rome, and if you please to read on, may soon inform yourself what stout champions against Rome's apostasy, have been usually found among our English Ministry. We do and must tell you, that our ordination came from Christ, not from Rome, not from Antichrist, though it is true it hath miserably been contaminated by Antichrist, as what office or ordinance in the Church hath not? Now that we must part with an ordinance of Christ, because it h●th sometime been possessed by, and passed to us thorough the hands of such, as have served and set up Antichrist, pray show us, who are wholly to seek of such a Scripture. Must the Jews cast away the golden vessels of Zion, because they had been quaffed in, in the literal [the figure of this mystical] Babylon? or must they not rather carry them back, in●o the Temple in Jerusalem, 
n) Ezra 5.14, 15.  which was a type of Jesus. Or did they cease to be the vessels of the Temple (I know they ceased to be vessels in the Temple) while they were carried to Babylon, or were kept there? Farewell all Churches, constitutions, and ordinances of Christ; if their coming to us thorough the bold intrusions and invasions of Antichrist, may divest us. yea, and farewell the offices of Christ too, for upon which of these hath he not been and still is an usurper? But blessed be God, all the cunning and commixtures of Antichrist are not able to vacate one constitution of Jesus Christ. Baptism and the Lord's Supper, notwithstanding all his usurpations and additions, have been, and still are, the blessed Ordinances of our Lord & Saviour, and shall be till the world's end, Mat. 28.19. cum 20. 1 Cor. 11.26. we have his security therefore; and may thence easily assume the continuance of an office-Ministry, for dispensing these Ordinances, and consequently of Ordination likewise; 
* see these things proved before  the Scripture prescribing this as the only course of putting men into office, Tit. 1.5. etc. and never promising such office-Ministers since the Apostles days, as shall be without ordination to the Ministry. Come then beloved, suffer not yourselves to be detained with such prejudices, or be drawn aside with such pretexts from the ordained and office-Ministers of Jesus. But receiv such in the Lord with all gladness, and hold them in reputation, Phil. 2.29. neither making nor taking up false reports against them, neither refusing to hear, nor to honour them; especially remembering what Christ hath told you. Hear them, and you hear him; receive them, & you receive him; despise them, and you despise him; and if you despise him, you despise him that sent him, Luk 10.16. Mat. 10.40. 'Tis true, there is little other due to us, than what scurrilous tongues and pens take liberty to load us with, if we be looked upon as we are in ourselves; sinful men, that may be in this respect the least of Saints, 
o) Eph. 3.8.  and chiefest of sinners, 
p) 1 Tim. 1 15.  as Paul saith of himself. But there is a double honour which is due unto us, if we be looked upon as labourers in the Word and Doctrine, as the messengers and Ministers of Jesus, 1 Tim. 5.17. Sirs, as little respect as you will for man's, for our own sake; yet much is due, for the message sake, for the Ministeries sake, for our Master's sake. In this regard, Paul tells Philemon that he oweth him his very self, Phil. 19 If you inquire of the best of Ministers as men, Elias, one of the loftiest Prophets is a man of like passions, Jam. 5.17. Alas! we have the same Devil to assault us, the same deceitful world to allure us, and the same desparately wicked heart to assist to them, and betray us. But if you inquire of us as Ministers, we are fellow-helpers concerning you, 2 Cor. 8.23. overseers of you, Act. 20.28. that are to rule over you, Heb. 13.7, 17. and are over you in the Lord, 1 Thes 5.12. We are fellow-workers unto the kingdom of God, workers together with God, 1 Cor. 6.1. Ambassadors for Christ, as though God did beseech you by us, 2 Cor. 5.20. Let me therefore Christians say this unto you, especially of the Congregations concerned in those, which are solemnly to be set apart to the office and work of the Ministry this day, as Paul said of Timotheus unto the Corinthians, with a very little change, 1 Cor. 16.10, 11. If Timotheus, if these come to you, see that they may be with you without fear, for they work the work of the Lord, as we also do. Let no man therefore despise them, but conduct them in and out, in the work of the Lord with peace.   
Soli Deo sit gloria, Amen.  
FINIS.