A SERMON Preached at a Public Ordination IN A Country Congregation, ON ACTS XIII. 2, 3.  
TOGETHER With an Exhortation to the Minister and People, By another Brother.  
LONDON: Printed for john Lawrance, at the Angel in the Poultry. 1697.   

THE PREFACE.  
THAT this plain, homespun Discourse, wherein there is little but what is ordinary and common, should he pressed, not to Death, but to Life and Light, in this Critical Learned Age, wherein there is so much Improvement made in several Points of Natural Knowledge (I wish there were an answerable Improvement in point of Morality) is to be attributed more to the Favour of its Judges, than either its own Desert, or the Inclination of the Author; for it is not agreeable to his Humour, to have the World troubled with old Matter new vamped up, and put into a new Dress; (except it may be in such Practical Points as may have a powerful Influence upon the Affections, which stand in continual need of Excitation) only he would not be guilty of so much Stiffness, or such an overweening Conceit of his own Judgement, as to resist the Joynt-desires of his Brethren: And since they were the Instigators to, and Promoters of this Publication, he expects that they should be responsible for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be chargeable withal.  
I know nothing that can be pleaded in its behalf, but that things are laid pretty close together: Nor have I seen any Sermon printed of late upon this Subject; so that possibly it may be new to many, and consequently the more acceptable.  
If it may conduce to Edification, either in point of Knowledge or Practice, that will be an abundant Recompense for the no great Pains it cost the Author, who is  
Devoted to the Service of thy Faith.   

ACTS XIII. 2, 3. As they ministered to the Lord and fasted, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 16-96.  the Holy Ghost said, Separate we Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.  
THIS Book of the Acts, is an Ecclesiastical History of the Primitive Church, from Christ's Ascension to the second Year of Paul's Imprisonment at Rome, which is about twenty seven Years in all.  
It gives an account now the Christian Church was first planted and watered, was first: gathered and propagated both among Jews and Gentiles. Among the Jews, chief by Peter's Ministry (whose Apostle he was, Gal. 2.8.) This is in the twelve first Chapters of the Book: And also among the Gentiles, by the Ministry of Paul (who was their Apostle, Rom. 11.13.) from the beginning of this Chapter to the end of the Book. So that here gins the History of Paul's Ministry to the Gentiles; and it gins with his Separation and Ordination for this work, in the words of my Text, which I shall open particularly and distinctly.  
As they ministered to the lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall not lose time in confuting the Popish Dream concerning the Sense of this word, as if it signified Sacrificing, or saying of Mass; as those two great Cardinals Baronius and Bellarmin translate it; the latter of which saith, Whensoever it is applied to the Sacred Ministry and used absolutely, it is always taken for the Act of Sacrificing, De Missa. l. 1. c. 13. But this Conceit is sufficiently confuted by the Learned Casaubon in his Exercitations against Baronius, Exerc. 16. c. 41.  
It signifies generally, all manner of Public Service, whether Sacred or Civil, and is applied to Angelical Service, Heb. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministering Spirits.  
Here it must signify all Religious Exercises of the public Worship of God, by Praying, Preaching, Singing, and the like, being joined with [to the Lord] and [fasted.] Hence Chrysostom expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preaching, and the Syriack by Praying. Where observe,  
That the Holy Ghost takes this occasion, when they were met together in God's presence about his Work, to reveal himself to them, and give them particular Instructions and Directions concerning his Will, and their Duty.  
And fasted.] Probably this Fast was undertaken by the Church of Antioch, in behalf of their Mother-Church at Jerusalem, which at this time was under great Persecution by Herod, as may be seen in the former Chapter.  
The Holy Ghost said.] viz. By an inward Instinct or Motion to these Prophets here mentioned, v. 1. God the Father spoke outwardly by his Son Jesus Christ, Heb. 1.1. Here he speaks inwardly by the Holy Ghost, and so he does saint ill in some degree.  
Do ye.] (so 'tis in the Original) Who were these [ye?] The Prophets and Teachers whose names are expressed, v. 1. The Command is given to them; they are the Persons employed by the Holy Ghost for this Work, and in this Affair.  
Separate me.] This some take to be an Answer to their Prayers for the Preservation of the Church, then under Persecution; as if the Holy Ghost had said, I have heard your Prayers, the Church shall be preserved; and as a Testimony thereof, Barnabas and Saul shall be now sent forth to enlarge its Tents, to propagate its Doctrine, and to beget many Sons and Daughters to it.  
Barnabas and Saul.] Here now arises a great Difficulty: If Barnabas and Saul were Apostles before, What means this new Ordination? They were separated to the Work of the Ministry before, What need it be done again?  
To make way for the resolving this Doubt, and removing this Difficulty, I shall lay before you, what things are certain by Scripture in this case.  
(1) It is certain, that Paul was called to be an Apostle immediately by Christ, for he affirms this of himself, That as he did not receive his Apostleship from Man, so neither by Man, but by Jesus Christ, Gal. 1.1. viz. at Christ's appearing to him in his Journey to Damascus; for than he tells him, I have appeared unto thee for this purpose, to make the a Minister, and a Witness, (Mark that)— delivering thee from the People, and from the Gentiles, unto whom now I send thee. Sure this was plainly his Call to the Apostleship. And therefore he seems to date his Birth as an Apostle, or the beginning of his Apostleship from that time, 1 Cor. 15.8. Last of all he was seen of me also, as of one born out of due time. Mark it, There was the Time of his Birth, viz. as an Apostle Then he had his general Commission.  
(2) Immediately after this Call, Paul sets upon the work of Preaching, Acts 9.20. Straight way he preached Christ.  
(3) Both Barnabas and Saul were Members of the Presbytery, or Bench of Church-Officers at Antioch, for they are reckoned among the Prophets and Teachers there, v. 1.  
(4) Before this, Barnabas was sent by the Church at Jerusalem, to confirm the Disciples at Antioch, who, together with Saul, preached to them a whole Year, Acts 11. 22-26.  
(5) After this, and never before, Barnabas is called an Apostle, Acts 14.14. which when the Apostles Barnabus and Saul heard of—  
(6) This Separation was performed with the solemn Rites of Ordination, viz. Fasting, Prayer, and Imposition of hands.  
What then shall we say was the End and Design of it? Will you give me leave to offer my Conjecture about it? What if we should say, That tho' Paul was called to be an Apostle before this, immediately by Christ, Chap. 9 yet he was never ordained and set apart by the Officers of the Church till now? For tho' immediately after Christ's appearing to him, Ananias was sent to lay hands on him, yet that was only to restore him to his sight, as the words plainly show, Acts 9.12. He hath seen in a Vision a Man coming in, and putting his hand on him, that he might receive his sight. So that he had before no setting apart by Imposition of hands, that we read of.  
Then for Barnabas, tho' he was employed in the Work of the Ministry before, yet we read not elsewhere of any Ordination he had; and it is not till after this that he is called an Apostle, as I observed afore: So that this seems to be his Admission into, and Ordination for that Office. This I humbly propose to Consideration; But I grant that the more received Opinion is, That they were ordained before, and that this Separation was to give them a more express and particular Mission to the Gentiles. They were called to the general Office and Work of the Ministry and Apostleship before, this now is a setting them apart more peculiarly for this branch of the Work. Therefore saith the Holy Ghost, Separate me Barnabas and Saul for the Work (not Office) whereto I have called them. The Office is one thing, the Work of the Office is another. Called they were before, and designed by God to be Preachers to the Gentiles, and now they were publicly inaugurated to that great and eminent Service. Jus Diu. Min. Evang. p. 148.  
Well then, Supposing that this was the end of their Separation, from this Example of Ordination upon such a special occasion, I think I may fairly infer,  
That repeating of Imposition of hands upon an extraordinary occasion, so it be done by way of Accumulation, and further Confirmation of what went before, and not by way of Derogation, Denial, or Renouncing the former Ordination as invalid, may be admitted without any Irregularity, or breach of Gospel-order.  
To the Work.] Tho' the Office of the Ministry be an honourable Office, yet withal it is a laborious Office: A Work, not a Play. 'Tis that that requires Attendance, 1 Tim. 4.13. Paul calls upon Timothy to be instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies standing to, or over a business; and imports Earnestness and Diligence, and that at all times, both in season, and out of season, 2 Tim. 4.2. and therefore requires a Man's presence with his Flock or Charge, and cannot be performed by a Curate or Deputy, Ezek. 44.8.  
This Work here, was to preach the Gospel to the Gentiles, as was said: Now this was a great Work, and not to be undertaken without a special Call from God; which therefore Peter had for one particular occasion, Acts 10. and these two Apostles had for a more general purpose. This, I say, was a great Work. See after what a lofty rate Paul speaks of this Mystery of Christ, as he calls it, Eph. 3. 5-9. By Revelation he made known unto me the Mystery, which in other Ages was not made known unto the Sons of Men, as it is now revealed to his holy Apostles and Prophets by the Spirit, that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel, whereof I was made a Minister according to the Gift of the Grace of God, given unto me by the effectual working of his power: Unto me, who am the least of all Saints is this grace given, that I should Preach among the Gentiles the unsearchable riches of Christ, and to make all Men see what is the fellowship of the mystery which from the beginning of the world has been hid in God who created all things by Jesus Christ.  
— Whereto I have called them.] These words prove both the Deity and Personality of the Holy Ghost. He who calls Ministers, and unto whose Service they are separated separate to me) is both God, and a distinct Person in the Godhead.  
— When they fasted and Prayed.] All Works of Weight and Moment ought to be so undertaken. We should not set upon 'em rashly, or presumptuously, trusting to our own strength, but imploring God's Assistance and Blessing therein.  
— They laid their hands on 'em.] Of this I shall speak anon.  
— They sent 'em away.] There being Teachers enough at Antioch beside, they might well be spared there, and go, the Holy Ghost cuts 'em out some other work: and the other Teachers did not let 'em lie trifling and loitering there, but immediately dismissed 'em with their Benediction, and sent 'em about their Business.  
In the words thus opened, observe two General Parts.  
A Command, and the Execution of it.  
In the Command, observe,  

(1.) The Time, when it was given; as they Ministered to the Lord, and Fasted.  
(2.) The Person by whom it was given; The Holy Ghost said.  
(3.) The Persons to whom it was given; to the Prophets and Teachers mentioned, Vers. 1. Ye.  
(4.) The Matter of the Command; or Duty enjoined; Separate me Barnabas and Saul.  
(5.) The End of this Separation; or to what they were Separated; for the work whereto I have called them.   
In the Execution of this Command, here is both the Manner how they executed it; with Fasting, Prayer, and Imposition of hands: and the Consequent thereof; they sent them away. Hence observe.  
Doctr. It is the Institution and Appointment of the Holy Ghost, that they that are Teaches, and Persons in Office themselves, should separate others for the work of the Ministry.  
This is directly to the business in hand, and fits the occasion of our Meeting together at this time.  
In the handling of this I shall not speak to every particular that may be included therein, but single out these Four Points, or Heads of Discourse, as the Principal to be insisted on.  

1. The work of the Ministry is a separate work.  
2. A Call from God, or the Holy Ghost, is not sufficient to make a Man a Minister but he must be set apart by Church-Officers also.  
3. Officers in the Church have Authority from Christ to set apart others.  
4. This must be done by Fasting, Prayer, and Imposition of hands.   
I begin with the first.  
10. The Work of a Minister is a separate Work. Separate me, saith the Holy Ghost. Now Separation is From something To something: What they are separated To, is here expressed; to the Work to which I have called them: But what they are separated From, must be sought for elsewhere.  
There is a general Separation common to all Christians, viz. from Uncleanness and Unholiness, 2 Cor. 6.17. Come out from among them and be ye separate, saith the Lord, and touch not the unclean thing. But that is not of this Consideration, for this Separation in the Text, is something that is peculiar to Ministers; and that is (1) From all Lordly Dominion. (2) From all Civil, Secular Employments.  
1. From all Lordly Dominion, and Secular Power and Authority. This is expressly forbidden by Christ to his Ministers. Matt. 20.25, 26. The Princes of the Gentiles exercise Dominion over them,— but it shall not be so among you. Here they are discharged from meddling with any Temporal Rule and Dominion; such as they expected in Christ's Temporal Kingdom. So 1 Pet. 5.3.— not being Lords over God's Heritage. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the same word that is used by Matthew. They must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishoping it over the Lord's Flock, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Lording it over God's Heritage. 1 Pet. 5.2, 3. It is the Observation of Beza upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla fit in Apostolieis scriptis mentio, cum de Ecclesiae politia disseritur; imo ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem; ut nullus se dominum ac principem cleri, sed unius Principis ac Domini ministrum esse sciat. In the Writings of the Apostles there is no mention made of Rulers, when the Government of the Church is spoken of, no nor so much as of Lords (or Masters) that no one should look upon himself as a Lord or Prince of God's Heritage.  
The Kingdom of Christ is not of this World, and therefore the Officers of his Kingdom must not exercise Worldly Power. As on the one hand we must not put asunder what God has joined together (Matt. 19.6.) so neither on the other hand must we join together what Christ has put asunder. Indeed among the Heathen, both Ecclesiastical and Civil Power were united in the same Person. The Emperor Augustus assumed that Power to himself, and afterwards all the Emperors took this Power upon them: Even Constantine and some of his Successors continued it, tho' they were Christians and hated Paganism, till at last the Emperor Gratian renounced it. And therefore the Pope, who pretending to be Christ's Vicar, is also a Temporal Monarch, is none of Christ's Officer but the Devil's: Not Christ but the Dragon gave him his Authority, Rev. 13.2.  
But yet it doth not follow from hence, That they have no Power at all. The very nature of an Office, includes something of Power in it. What Officer has not Power and Authority to perform the Duties of his Office? Be he but a Constable, Overseer of the Poor, Surveyor of the Highways, some Power is annexed peculiarly to his Office. So Ministers, being Church-Officers, must have some Office-power belonging to them, which belongs not to others. True: They have no Civil, Secular, Worldly, Temporal Power over men's Bodies or Estates, to punish them in their Persons or Purses; to Fine, Imprison, or the like; but they have Spiritual Power: Spiritual (1) In respect of the Object, the Soul and Conscience, or Spirit, 1 Cor. 5.5. (2) In respect of the Weapons they make use of in the exercise of this Power; not Carnal (and therefore Spiritual, and) mighty through God, 2 Cor. 10.4. (3) In respect of the Ends of this Power; which are▪ Not by way of Dominion over the People's Faith (2 Cor. 1.24.) nor for Destruction (2 Cor. 10.8. & 13.10.) viz. of the Spirit or Soul; but for the Destruction of the Flesh (1 Cor. 5.5.) for the demolishing the strong-holds of Satan: casting down imaginations, and every high thing that exalts itself against the Knowledge of God, and bringing into Captivity every thought to the Obedience of Christ, 2 Cor. 10.4, 5. and on the contrary, for Edification, and building up in Faith and Holiness (2 Cor. 10.8.) and for the Salvation of the Spirit or Soul, 1 Cor. 5.5.  
This is all the Power that we claim.  
And this is that which Christ has conferred upon us (and therefore cannot of right be denied unto us, or taken away from us.) A Power of Binding and Losing; conferred first upon Peter, Matt. 16.19. yet not upon him only (see Clark's Annot. there) but upon the rest also, c. 18.18. A Power of Remitting and Retaining Sins, John 20.23. This is the Power of the Keys, as Christ calls it there to Peter; which are distinguished into the Key of Doctrine, and the Key of Discipline.  
1. The Key of Doctrine; of Binding and Losing; whereby is meant (in part at least) (according to the ordinary use of that Phrase among the Jews, as is showed at large in many Instances by Dr. Lightfoot, in Pool's Latin Synopsis) teaching what is Lawful, and what Unlawful; declaring what is agreeable to the Word and Will of God, and what is contrary thereto. This is called by Christ the Key of Knowledge, Luke 11.52. i e. The means whereby the Sense of Scripture is opened and made known to us; whereby we are let into the meaning of it, and see into it, as into a Room when the Door is open. Hereby a Minister has Power to open and apply Scripture to the Souls of People, as occasion requires; to apply Scripture Threaten to the Impenitent, and Gospel-Promises to Sensible Contrite Sinners. This is to use this Key for Binding and Losing, according to this Sense of that Phrase.  
2. There's the Key of Discipline; which is  
(1) To Lock or Unlock, to shut or open the Church-doors, so as either to admit, and let such into the Church as are fit for Membership and Communion. This is done by Baptism; whereby solemn Entrance and Admission into the Church is conferred, 1 Cor. 12.13. or, To Shut, and Lock the Doors against, i. e. to keep out such as are unfit.  
(2) To Retain Sins, i. e. Authority to inflict Church-Censures, and thereby to exclude or cast out Scandalous and Impenitent Sinners, who discover themselves to be rotten Members, and so such as are to be cut off; or at least labouring under some such dangerous Disease as requires Sharpness (2 Cor. 13.10.) and a Rod (1 Cor. 4.21.) and to be purged out (1 Cor. 5.7.) and put away from among them, v. 13. 2 Cor. 10.6.  
(3) To Remit Sins; that is, In case of Repentance, to absolve from those Censures, and restore to the Communion of the Church again 2 Cor. 2.7. But in case they continue Obstinate, Impenitent and Incorrigible, then to retain their Sins still, and to deny them this Discharge and Absolution, but continue them still under the Sentence.  
Now, Whether this Power may be called Jurisdiction (which Grotius vehemently deems, and pleads stiffly against, de Imperio Sum. Potest. c. 9) is not material as to the thing itself, so long as the forementioned Powers are allowed.  
What is the first Subject of this Power; Whether the whole Church, as the 
* See Dr. Owen of the Church, p. 72.  Independents maintain; or only its Officers, as the 
† See Ball 's Trial, p. 234, etc.  Presbyterians assert? And likewise, Whether all Ministers have originally an equal share of Church-Power? Are weighty and noble Questions, which I cannot stand to determine now.  
2. As the Office of a Ministry is separated from all Lordly Dominion, and Secular Jurisdiction, so also from all Secular Affairs and Employments, etc.  
2. The Office of the Ministry is separate also from all Civil Secular Affairs and Employments; whether by way of Office, as Justices of Peace, Mayor, Constables; or by way of Trade, as Merchants, Shopkeepers, Graziers, etc. or any other Vocation, as Physicians, Schoolmasters, or the like. A Person that devotes himself to the Ministry, must divide himself from all these as his common Employment and particular Calling. What else can be the meaning of that Injunction 1 Tim. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give thyself wholly to them. (Reading, Exhortation, etc.) And suitable hereunto was the Practice of the Twelve, Acts 6.4. We will give ourselves continually to Prayer, and to the Ministry of the Word. And that they might not be hindered therein, they appointed a fort of Persons, commonly called Deacons (tho' how properly I cannot tell, for the Text does not call them so) to perform some of that Work which they themselves performed before. And the Apostle proves this Point by the case of other Callings, or at least by an Example taken from Soldiers, 2 Tim. 2.4. No Man that Wars, entangles himself with the Affairs of this Life, that he may please him who has chosen him to be a Soldier.  
Thus also under the Law, the Priests were forbidden to defile themselves for the Dead, Leu. 21.1. to teach them, and in them all Successive Ministers of holy things, that they ought so entirely to give themselves to the Service of God, that they ought to renounce all Expressions of natural Affection, and all worldly Employments, so far as they are Impediments to the discharge of their Holy Services. Pool in loc.  
Obj. But may some say, notwithstanding this Separation in the Text, Paul after this, wrought with his hands in a Mechanic Trade, Acts 18.3.  
Ans. To this I have several things to reply.  
1. He puts this into the Catalogue of his Sufferings, 1 Cor. 4.12.  
2. It was only in case of necessity; to minister unto his Necessities, Acts 20.34.  
3. He did not make a common Practice of it. You never read he did so at any other time.  
4. Those that have His Gifts and extraordinary Abilities, may do so too, if there be occasion for it.  
5. It was the Custom of the Jewish Nation, to set their Children to learn some Trade; yea, tho' they were Students, (as I could show by divers passages out of the Talmud) and accordingly, tho' Paul's Education was ingenuous, in Learning at the feet of Gamaliel, yet it seems he learned this Mechanic Trade of Tentmaking, and so upon the occasion forementioned, makes use of it. But one Swallow makes no Summer: One Exception does rather establish, confirm and strengthen the general Rule, than weaken it. This then is a general Rule, that a Minister's Work is a separate Work from all worldly Affairs and Employments.  
And therefore I cannot approve of their Practice, who join other Employments with the Ministry ordinarily; whether it be any thing that is nearer of kin to it, so has a tendency thereto; as matters of Learning; or more remote. I can't see how they can consist together, but that one must needs josle, and be a hindrance to the other. As no Man can serve two Masters, because he will cleave to the one, and despise the other; so neither can any Man be of two Vocations so vastly different; for doubtless he'll neglect either the one or the other; or at least, not be so entirely devoted to the one as he ought to be. How can a Man be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he plunges himself over head and ears in other Affairs and Businesses. Whatsoever a Man does in any Employment, he should do it with all his might, (Eccl. 9.10.) but all his might can't be laid out about two things at once so different. The whole Stream can't run in two distinct Channels. The Work of a Minister is compared to that of a Ploughman, Luke 9.62. and as he that looks back is unfit for the Kingdom of God; so he that looks aside, or looks off, is like to make but ill-favoured Work on't. A Ploughman should not Blow with an Ox and an Ass together, Deut. 22.20. nor mingle divers sorts of Seed, Leu. 19.19.  
This is the ordinary standing Rule. What may be done in cases of Necessity, when either the People fail of their Duty, in affording their Minister a competent comfortable Livelihood, or in Times of Persecution, I say not: Only this I say, That Necessity should not be pretended where there's none, nor in a greater degree than is real. Thus much for the first General, That the Work of the Ministry is a Separate Work.  
20. Secondly, A Call from God is not sufficient of itself to invest a Person into the Office of the Ministry, but he must be solemnly set apart by Man also. Nothing can be plainer than this out of these words, I have called them, saith the Holy Ghost, to such a work, but do you separate them. Whatsoever a Call from God is, or wherein soever it does consist, yet that is not sufficient of itself. Can not the Holy Ghost here as well have separated them to, and set them about their Work, as called them to it? Can not he as well have said to Barnabas and Saul, Go about such a Work; and that in the same way as he said to these Prophets and Teachers, Separate me Barnabas and Saul? Yes, certainly he could. But he'll honour his own Institutions, and maintain the Credit and Authority of his Officers; for which reason he sends Cornelius to Peter to be instructed by him, Acts 10.5. and he sends Ananias to Saul, to tell him what he should do, Acts 9.11.  
O how Happy would it be for the Church, if all that take upon them this Work of the Ministry, could but show a good Call from God, tho' they had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Separation or Ordination by Man: But instead of this, some allege their Gifts and Abilities; others make use of the Election or Call of the People for their Warrant; but neither of these have any Foundation in Scripture, as the next Head will evince: But this Head relates only to the Negative part, That a Call from God alone is not sufficient to make a Man a complete Minister. It was not so then, much less is it so now, when immediate Revelations and Inspirations are ceased, and therefore none that I know of now-a days do pretend to an immediate Call. This is the Second.  
30. Thirdly, Officers in the Church have Authority from Christ to set apart others. You see by what steps I proceed: (1) Ministers must be set apart. (2) A Call from God is not sufficient without a Separation by Man. (3) This Separation must be performed by Church-Officers, who are authorized by Christ hereunto. Those that the Holy Ghost here gives this Command unto, were the Prophets and Teachers of the Church at Antioch, v. 1.  
And here I meet with Adversaries on both hands; the Prelatists on the one hand, and some Independents and Anabaptists on the other. The former plead for and insist upon something more, viz. That Ordination must be performed by Officers of a Superior Order or Degree to those in the Text: The latter allow of and are content with something less.  
1. For the first of these, It is one of the grand Controversies of our Age, between the Presbyterians and Prelatists, Whether this Separation, or Ordination, must be performed by Bishops, or may be performed by Presbyters; so as that it should be of no force, except a Bishop have a hand in it. That it should be done by Scripture-bishops, i.e. Presbyters, I willingly grant: But the Necessity of the Concurrence of a Diocesan Bishop, is that which we deny: So that the great Question is this, Whether it be absolutely necessary to the firm and sufficient Ordination of a Minister, that it be performed by the Concurrence, Consent, Assistance and Approbation of a Diocesan Bishop? or, Whether Ordination performed by a company of Presbyters, be not Valid, Firm and Sufficient, tho' there be no Diocesan Bishop among them? Some high Churchmen hold the former, That the Concurrence of a Diocesan Bishop is absolutely necessary; and thereby Vnchurch most of the Reformed Churches to gratify the Church of Rome. And hereupon, at that notable Revolution upon the Restauration of King Charles II. our Bishops would have all those to be re-ordained, that were ordaiaed by Presbyters, during the absence of the Bishops, or else not to be owned for Ministers, nor capable of any Ecclesiastical Employment or Preferment.  
But that Ordination, performed only by a company of Presbyters, without a Diocesan Bishop, is firm and sufficient, I shall prove by Scripture, which is the only Rule we profess to walk by, and therefore sufficient for our purpose. My Scripture-proof is twofold, by Example, and by Argument.  
(1) We have Scripture-Examples of Ordination performed by Presbyters alone viz. (1) This of my Text, where you may observe, both the Work that was done; It was Ordination, performed by Fasting, Prayer, and Imposition of hands, whereby Barnabas and Saul were separated and set apart for their Ministerial Employment: And if this be not Ordination, what is? Here is certainly all that is required thereto, if we take our measures either from Scripture or all Antiquity, (bating the Preparatives thereto, which are not of this Consideration▪) Thou some make Ordination less (as we shall hear anon) yet none make it more.  
Observe also the Persons that did this Work of Ordination; who they were that were commanded by the Holy Ghost to ordain Barnabas and Saul; why, they were the Prophets and Teachers here at Antioch, v. 1. i.e. Such as did not only instruct the People, and expound the Scriptures, but had also the Prophetic Spirit, and were partakers of Revelations, saith Dr. Lightfoot, Harmony of the New Testament, p. 93. These then, tho' endued with a Spirit of Prophecy, as was both usual and necessary in those times, were the ordinary Pastors and Teachers of the Church, as the Apostle joins them together, Eph. 4.11. which were no other than Presbyters.  
Here than Presbyters do perform this Work of Ordination, and that by the particular Direction and Command of the Holy Ghost, and therefore they have power to ordain, and their Ordination is Valid and Sufficient. (2) Another instance is of Timothy, who was ordained by the Presbytery, 1 Tim. 4.14. Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. Not of the Office (as some would shift it off; for the Office has no hands; and besides the Office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but of Persons in that Office. What can be more express than this? True, Paul joined with them (2 Tim. 1.6.) as one of the Ordainers, which he'd never have done, if they had not had Authority to do what they did.  
2. I prove it by this Scripture-Argument, or Reason, because Presbyters are Scripture-Bishops: That Scripture-Bishops may ordain, I think is questioned by none: But Presbyters are Scripture-Bishops. This is generally granted both by protestants and Papists (except a few high Churchmen of late) that the words [Bishop] and [Presbyter] are used promiscuously in Scripture for the same Persons, or Persons in the same Office. Convenit inter omnes in Apostolorum aetate inter Episcopos & Presbyteros nullum discrimen fuisse, saith Cassand. Consult. Art. 14. It is agreed among all, that in the Apostles times there was no difference between Bishops and Presbyters. Apud veteres iidem Episcopi & Presbyteri fuerunt. saith P. Lombard. With the Ancients, Bishops and Presbyters were the same. I could add more to the same purpose.  
But that you may not take it upon trust, but may see with your own Eyes, I shall make it plain to you by comparing two or three places of Scripture together. Look into Acts 20.17, 18. From Miletus he sent to Ephesus and called the Elders (or Presbyters) of the Church and when they were come to him, he said unto them. These than are the Persons to whom he speaks, the Presbyters: Now look into v. 28. and there he tells them, That the Holy Ghost has made them Overseers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops. These Presbyters were Bishops. Again, Look into Tit. 1.5. I left thee in Crete to ordain Elders (Presbyters) in every City. Then v. 7. For a Bishop must he blameless; 
* Ex hoc loco manifestum, eosdem dici & suisse Episcopos, qui dicebantur & erant Presbyteri, alias nulla foret in Textu Apostolico connectio, quam tamen particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] diserte ponit. Quae enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec foret, Illi constituendi sunt Fresbyteri qui sunt sine crimine, quia Episcopum (cujus Officium, potestas, Jurisdictio & gradus differt a Presbyterio) oportet esse sine crimine? Ger. de Min. Eccles. From this place it is manifest, that the same Persons were both called and were Bishops, who were called and were Presbyters: Otherwise there would be no Connection in the Apostles Discourse; which yet the causal Particle [for] expressly asserts. For what coherence would this be, They are to be made Presbyters who are blameless, because a Bishop (whose Office, Power, Jurisdiction and Degree, is different from that of a Presbyter) ought to be blameless?  whom he calls Presbyters in one place, he calls Bishops in the other.  
Once more, 1 Pet. 5, 1. The Elders which are among you. I exhort— v. 2. Feed the Flock of God— taking the oversight of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishoping it, or playing the Bishops. Presbyters were made Overseers or Bishops by the Holy Ghost in the Acts: Treating of the Ordination of Presbyters, he lays down the Qualifications of Bishops, in Titus: the Elders or Presbyters are commanded to exercise the Office of a Bishop in Peter; Therefore Presbyters are Scripture-Bishops, and consequently may ordain; or, Ordination performed by them is Firm and Sufficient.  
And here I might content myself with this Proof, it being sufficient for us, that we have Scripture-warrant for what we do. But because Antiquity is so much insisted upon by some in this case (as King Charles the First asked Archb. Usher in the Isle of Wight, Where he found in Antiquity, That Presbyters alone ordained any?) therefore I shall not decline dealing with them at this Weapon; but shall join Issue with them upon this Point also; wherein I shall only produce the Judgement and Testimony of two famous Bishops, the most Learned of this Age.  
The first is a Passage of the renowned Archb. Usher, as it is related by Mr. Baxter, both in his Life, p. 206. and in his Disput. of Church-Government, p. 216. The passage is this, I asked him (Archb. Usher) his Judgement about the Validity of Presbyterian Ordination; which he asserted; and told me, That the King asked him at the Isle of Wight, Where ever he found in Antiquity, that Presbyters alone ordained any? And that he answered, I can show your Majesty more; even where Presbyters alone successively ordained Bishops, and instanced in Jerom's words, Epist. ad Evagr. of the Presbyters of Alexandria, choosing and making their own Bishops, from the days of Mark till Heraclas and Dionysius.  
The other is of Bishop Stillingfleet, who proves, by several Instances, that Presbyters had the intrinsic power of Ordination, but only that it was restrained by Ecclesiastical Laws: and that after Episcopal Government was settled, yet Ordination by Presbyters was looked on as valid, Iren. p. 379, etc. and then in another place, p. 273. he quotes that very passage of Jerom, which A. Bish. Usher had done, Nam & Alexandria a Marco Evangelista usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum in excelsiori gradu collocatum, Episcopum nominabant, quomodo si exercitus Imperatorem faciat; aut Diaconi eligant de se quem industrium noverint, & Archidiaconum vocent. Ep. 85. ad Evagr. At Alexandria, from Mark the Evangelist to Heraclas and Dionysius, Bishops, the Presbyters having chosen one of themselves, and set him in a higher station, called him a Bishop: as if an Army should choose an Emperor; or a Company of Deacons, should choose one of themselves, whom they know to be very diligent, and should call him Archdeacon. Which Testimony he vindicates from several exceptions that were made against it.  
This than may justify our practice this day against all Gainsayers; that we who are Presbyters, and have no Diocesan Bishop among us, yet undertake to perform this work of Ordination; since, as you have seen, we have good ground and warrant for it, both from Scripture, and from Antiquity. To which might be added the Consent of all Reformed Churches: but that I must hasten.  
Hence also we may see the intolerable Usurpation of those who would not allow the Ordination by Presbyters (even in those times, when, either there were no Bishops, or they durst not be known) to be lawful and sufficient. But do but observe the partiality of these Men: They that would not allow Ordination by Presbyters in England, or any other Reformed Church, to be valid, yet would allow Ordination in the Church of Rome (though their Bishops be so far from being the true Ministers of Christ, that they are the Slaves and Limbs of Antichrist; though their Ordination be attended with so many Fopperies and Superstitious Ceremonies, and though the persons be never so unfit) yet because one that has the Title of a Bishop has a hand in it, therefore that must be valid, forsooth, and all others invalid and null. Let a Person Ordained by Presbyters be never so well qualified, never so faithful in the discharge of his Office; let another Person, Ordained by a Bishop, be never so defective in qualifications, let him be never so profane in his Life, yet this Man must pass for a true Minister, because he has the ineffectual Blessing of a Bishop, and the other a mere Usurper, and all his Administrations must be null and void for want of this Ceremony. Owen of Ordination, p. 86.  
This plainly shows what Friends such are to the Reformation, how highly they value the Church of Rome, and what dirt they cast in the face, and upon the practice of all Reformed Churches.  
Thus I have, I hope, pretty well acquitted myself from these Adversaries. But there are some others, though not so considerable, that I must speak a word unto; who, instead of this Ordination by Church-Officers, set up two things in its Room, Gifts, and a Call from the People. I shall speak briefly to both.  
1. Gifts and Abilities are not sufficient to give a Man a Title to the Office of the Ministry; 'tis so in no case whatsoever. There's no instance in the World that I can think of, from the King on the Throne to a petty Constable, or Surveyor of the Highways, or any other thing whatsoever that hath the Nature of an Office in the Commonwealth, that a bare qualification and ability for it doth enable a Man to take upon him the discharge of it. Much less than should it be so in the Church, where all things should be most regular and orderly, 1 Cor. 14.40. and where the least miscarriage is dangerous, Levit. 10.1. 1 Cor. 11.30. Hence even Christ himself, tho' filled with Wisdom, when but a Child (Luke 2.40.) in whom were hidden all the treasures of wisdom and knowledge, Col. 2.3. yet did not thrust himself into the Office of a Priest, till called as Aaron, as the Apostle observes, Heb. 5.5. Now Aaron had not only a particular designation and appointment by God to this Office, but was actually put into it, and settled in it by Moses, Levit. 8. and 9 So Christ was not only called by an immediate voice from God the Father, Matth. 3.17 but was Anointed, as it were, by John the Baptist in his Baptism, and thereby Invested and Installed into this Office. Wheupon the Apostle lays down this General Rue, Heb. 5.4. No man takes (viz. legally and duly) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any honour or office (whatsoever his parts and abilities be) but he that is called of God.  
And thus much is generally granted by all, except a few selfconceited persons that think better of themselves than any body else doth, and so turn Self-ordainers. They can scarce be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they have generally little or no Learning, but however they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they lay hands (I don't say, violent hands) upon themselves, and so become guilty of a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; tho' not in the worst sense of that word. But, if every Phaeton that thinks himself able, may be permitted to drive the Chariot of the Sun, no wonder if the World be set on fire, saith Mr. Vines. Well then, Gifts won't serve turn.  
2. Neither hath the Election of the People any more power, virtue or efficacy in it to make a Man a Minister. No Authority can be derived from them; for Nihil dat quod non habet. All their Interest about a Minister consists only in making choice of such a Person for the Exercise of his Ministry among 'em; which is quite a distinct thing from Ordination, or making a Man to be a Minister in General, or confering the Office of a Minister upon him. This appears plainly by that place, Act. 6.2, 3. The Twelve called the multitude of the disciples to 'em, and said, Look you out among you seven Men of honest report, whom we my appoint over this business. They were only to look out, no nominate, to fix upon the Persons who were fit for such an Employment, and then the Apostles were to appoint 'em: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word frequently signifies to authorise, or invest with authority; as Matth. 24.45, 47. and 25.23. Act. 7.10, 27, 35. and is translated to Ordain, Tit. 1.5. I left thee in Crete, that thou shouldst— Ordain Elders in every City. This the Apostles reserved to themselves, as belonging to them; to appoint, ordain, authorise. Only Nomination and Election was the Disciples work, Ordination was the Apostles. And mark it, this work that they were here Ordained unto, was a work of an inferior nature to the Ministry, viz. Serving of Tables, v. 2. Now if they might not take upon 'em, without the special Investiture and Admission of the Apostles, much less might they have undertaken the work of the Ministry without it. It's without all warrant from Scripture that the People should make a Minister. There's neither Precept, nor Precedent for it in all the N. T. We read of Ordination by Apostles, Acts 6.3. and 14.23. by Prophets and Teachers; in my Text, by Evangelists, Tit. 1.5. 1 Tim. 5.22. and by Presbyters, 1 Tim. 4.14. but for Ordination by the People, we meet not at all with it: and therefore it is observable, that all that is written in any of the Epistles about Ordination, is in those to Timothy and Titus, who were Officers; in the others, which were written to the Churches, there's no mention made of these things; which is a convincing proof that the work of Ordination is a work belonging to Ministers, and not to the People, say the London-Divines.  
See this Point largely handled in Jus Diu. Min. Evang. part 1. c. 9  
Thus, I hope, I have kept my ground, and defended my Position from all attacks made upon it, either on the right hand, or on the left, That Officers in the Church, and they only, have Authority from Christ to set apart others for the work of the Ministry.  
3. Now I proceed to the last Head of Discourse, concerning the Manner of this Separation, or Ordination, that it must be done by Fasting, Prayer, and Imposition of Hands.  
That Fasting and Prayer must be used upon this occasion, is granted by all. There can be no question made of it. The weightiness of the work requires it. All the doubt is concerning Imposition of hands. Therefore to clear that, I shall show as briefly as I can, (1) The Original, (2) The Necessity. (3) The Use of it in this case, (4.) Whose hands are to be Imposed.  
1. For the Original of this Rite or Ceremony, it was used upon several occasions. Those that belong not to our present purpose I shall pass by.  
The first place where it was used for a setting apart, or Ordaining to an Office, is Num. 8.10. Thou shalt bring the Levites before the Lord, and the children of Israel shall put their hands upon the Levites, and then v. 14. Thus shalt thou separate the Levites from among the children of Israel. Here was a Separation for a particular Employment: and this was directed to be done by the children of Israel: which cannot possibly be meant of the whole Congregation (that was impracticable) and therefore must be understood only of some of 'em: but then the question is, Who these [some] were that were commanded to impose their hands on 'em: and here Interpreters are divided. Some understand 'em of the Princes and Chiefs of each Tribe, who by this Ceremony signified their entire resignation and dedication of them to God's Service. This Sense Mr. Pool prefers as the best: But I rather think it must be meant of the Firstborn (who supplied the place of the Priests before) in whose stead the Levites were taken, v. 16-18. For they (the Levites) are wholly given unto me from among the Children of Israel: instead of such as open every Womb, even instead of the Firstborn of all the Children of Israel have I taken them unto me. For all the Firstborn of the Children of Israel are mine, both of Man and Beast: on the day that I smote every Firstborn in the Land of Egypt, I sanctified them for myself. And I have taken the Levites for all the Firstborn of the Children of Israel. Whence it seems much more likely to me, that these were the Persons that laid their hands on the Heads of the Levites, than the Princes or any other, even as he that brought a Burnt-offering, was to put his hand upon the head of it, Lv. 1.4. to note, his laying his Sins upon it, and offering it up in his own stead So here, The Levites being taken instead of the Firstborn, To whom did it more properly belong to lay their hands on them, than to the Firstborn?  
This is the first Example of this kind; after which it was commonly made use of in setting apart to any Sacred Function.  
2. The Necessity of Imposition of Hands in Ordination, I prove by these Arguments.  
(1) Because all Scripture Examples of Ordination were performed with this Ceremony, and none without it. None is, or can be produced. We have Scripture-warrant for it, but none for the neglect of it: Therefore to those that profess to walk by Scripture-Rule, this should be sufficient. As we must not add to Scripture-Institutions by our own Inventions, so neither must we detract, or take from Scripture, by neglecting any thing we have Scripture-warrant for.  
Nay more than this,  
(2) We have an express Command for it, 1 Tim. 5.22. Lay hands suddenly on no Man, where the Negative includes the Affirmative. As it forbids the denying of it rashly and unadvisedly, so it enjoins the doing of it considerately and deliberately.  
(3) Because the special Nature of Ordination doth consist in this Ceremony; as appears, Because the Spirit of God in Scripture expresses the whole Work of Ordination, by this one Act of Imposition of Hands; as in the place last quoted, and 1 Tim. 4.14. Yea not only so, but the whole Work of the Ministry is couched under this Expression, Heb. 6.2. as the most judicious and solid Interpreters do understand it.  
By all which the Necessity hereof appears in this case. And yet it's well known that some Persons, tho' sometimes they will admit of it, yet lay no stress upon it; don't count it a necessary part of Ordination, but think it may be as valid without it as with it; and accordingly do frequently omit it. From whence we may take notice of the unevenness of some men's Consciences, or of their Practice at least; which is like Indentures, sometimes up, sometimes down. They require positive signs of Grace in those they admit to be Members: They insist upon a Church-Covenant to be entered into by them: They admit Ordination by the People; which things have no Foundation in Scripture. On the other side, they reject, or at least, neglect Imposition of hands in Ordination, tho' there be such plain Scripture-warrant for it, as you have seen.  
3. The next thing to be spoken unto, is the Use of this Ceremony. It serves for divers Ends.  
(1) To convey unto, and bestow upon, the Person receiving it the Office of a Presbyter. This is the principal Use of it. So it was with Barnabas and Saul in the Text; they were hereby separated to the Work of the Ministry among the Gentiles. So it was with Timothy, 1 Tim. 4.14. Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. By [Gift] here, the 
* The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken, not only for the Grace by which we are fitted for an Office, but for an Office to which Men through Grace are fitted.  Office of the Ministry is generally understood: This was given, or conveyed to him by Imposition of hands.  
(2) It serves to design the particular Person that is set apart for this Office. While Prayer is only made for this purpose, possibly many Persons in the Congregation may not know who it is particularly that is meant, but when hands come to be laid upon him, or them, than every one sees who it is.  
(3) Thereby the Person is dedicated, consecrated, and offered up to the Lord and his Service; as it was used in the Old Testament for this End, Numb. 8.10, etc.  
(4) It's used as an Authoritative and Ministerial Benediction of the Person ordained; as it was used by Jacob, Gen. 48.14. and by Christ in his Blessing and Praying over the little Children, Matt. 9.15.  
4. Whose Hands are to be imposed? Not the Hands of any of the People; which some 
† In such Churches where there are no Elders, Imposition of Hands may be performed by some of the Brethren chosen by the Church thereunto. Platform of Church-Discipline, c. 9  allow of when there are no Elders or Presbyters to be had: But that is a case scarce to be supposed, and therefore nothing follows upon it. Certainly such may be had somewhere or other. There is no warrant at all in Scripture, for any to lay on Hands in Ordination, but Church-Officers. Nothing like a Proof is alleged, but only that place, Numb. 8.10. but that must needs be meant of the Firstborn, who were the Priests in each Family; as I showed even now. No; these have no power to do it: It must be done by Church-Officers: So it was herein the Text, and so in all other places where it is mentioned; as I proved before.  
Thus I have both asserted and maintained, the Lawfulness and Warrantableness, the Validity and Sufficiency of our Practice this day, and also vindicated it from the Cavils and Exceptions of Adversaries on either hand; so that I hope you are all fully satisfied, that we don't take more upon us, than we have good ground in Scripture for: That we don't remove any ancient Landmarks: That we don't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Entrench upon the Rights of others, but keep within the Bounds God has fixed and prescribed to us, and so may lawfully proceed to the Work that further remains to be done by us.   

The Exhortation.  

BEloved in our Lord! I begin the concluding part of the Solemn Work of this day, with the words of the Apostle, Heb. 13.22. I beseech you Brethren, suffer the word of Exhortation; which I shall direct, first to you, who have been solemnly set apart to the Office and Work of the Ministry, by the laying on of the Hands of the Presbytery, accompanied with Fasting, Prayer and Blessing; and then to you the People.  
That which now, Sir, I am to entertain you with, is, That you would seriously consider the Greatness of your Office and Work: How weighty your Calling is, above all others, which hath so near a relation to the Purpose of the Father, the Purchase of his Son, and the Charge of the Holy Spirit. To you is committed the Word of Reconciliation; your God hath counted you Faithful, put you into the Ministry, and entrusted you with what highly concerns his own Glory, and the Everlasting Happiness of Precious Souls. Oh take heed to yourself, and to all the Flock, over which the Holy Ghost hath made you Bishop, to feed the Church of God, which he hath purchased with his own Blood, Acts 20.28.  
Your principal Work is, to Preach the Gospel, 1 Cor. 1.17. Ministerially to reveal the Will of God to his Church, Sound to Interpret, Expound and Apply the Scriptures to their Edification, and especially to Preach Christ to them. This is most Profitable both for them and yourself; This is most Weelcome and Comfortable, and the readiest way to break their Hearts, Eph. 3.17, 18. Luther at his Death thus Prayed, Thee, O Christ, have I known, Thee have I loved, Thee have I taught, Thee have I trusted, and now into thy hands do I commend my Spirit. The Name of Christ in a Sermon, makes the Preaching Sweetest. You are not to be a legal Preacher, to preach Salvation by keeping of the Law; yet you are to preach the Law a Rule of Obedience, as a means to discover Sin, and convince Men of their Misery out of Christ, as a Schoolmaster to draw to Christ, Gal. 3.24. Which is God's ordinary way to prepare to the receiving of Christ. So preach the Law, that you may preach the Gospel, for that Preaching is best which drives to Christ; and he is the best Preacher, not that tickles the Ear, but breaks the Heart to seek after Christ, the Physician of Souls.  
Labour to preach with all Plainness and Perspicuity to the meanest, set off your good Notions in the most obvious plain Expressions. The greatest Learning is seen in the greatest Plainness. The Learned Dr. Preston did spread his Net that he might catch the Fish. Non Rhetorice, sed Apostolice, non quanta Eloquentia, sed Evidentia, saith Austin, Clearness and Perspicuity is the Grace of Speech; painted Glass-windows hinder the Light. The Persian Roses were marred with the Sweetness of Perfumes. An Iron Key will unlock, where a Wedge of Gold will not; the Foolishness of Preaching, tho' not Foolish Preaching Saves. The Walls of Jericho were thrown down, not by golden Trumpets, but Rams-horns. Moses' Brazen Serpent cured, when Aaron's golden Calf brought Death. Stars give Light, when Clouds darken. Plate and Silver Spoons in a Country Fair, are only gazed on, and scarce cheapened, when wooden Spoons are bought. That Glass is best, not which is curiously wrought, but shows the truest Face; Good Corn is more eligible than gay Weeds. Naked Truth is most beautiful, she needs not outward adorning to make her amiable; and if she appears in finer , it is more for Modesty than Gaudiness. Mingle not your Water with God's Wine; stuff not the Sincere Milk with the Mocks and Hairs of your Fancy. Those Flowers are best and sweetest that grow in the Garden, not in the Wilderness. Christ taught his Disciples as they were able to hear and bear. Drive according to the Pace of your People. It is the greatest Art to make dark things plain. Study rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to approve yourself a Divine, than an Artist: Soar not aloft to work a vain Admiration in the ignorant Hearers. Prefer a careless Plainness before an elaborate affected Quaintness. Yet let not your Expressions be undecent, unseemly, or undigested. Est aliqua frondium Gloria, the Leaves give some beauty to the Trees. Aaron's Bells were golden, sounding pleasantly. A nasty Candlestick is unsuitable to a bright Taper, and unhandsome  do not become a fair Body. Truth loves to be plain, but not Sluttish. Neither would I have your Sermons to be like empty Tracts, that have a Flood of Words, and a Drop of Matter. Multa loquantur & nihil dicunt. Some speak much and say nothing, because little or nothing to the purpose. I am against the Abuse, not the use of Humane Authors, Tongues, Arts and Sciences, these are Keys to unlock the Scriptures. Competent Learning is requisite in a Minister, a blind Seer is a Solecism. A Minister ought to have Skill in the Originals, that he may not see only with other men's Eyes▪ nor take all upon report and trust, John 4.42. yet Tongues without Arts and Sciences, are but empty Vessels, mere sounds. But especially a Minister should be mighty in the Scriptures, 2 Tim. 3.15, 16. these are the Fountains, and the Foundation you must build upon. There is more Light in the Sun than in the Stars, more Water in the Fountain than in the Streams, more Honey in a Barrel of Honey, than in a few scattered Flowers; and it is good digging for Gold in the Mines of Gold. In Preaching, deliver the whole revealed Will of God, Acts 20.27. and nothing but his Will, 1 Cor. 11.23. receive what you deliver, and deliver what you receive, especially concerning the Way and Means of Salvation by Christ, and Christ alone, 1 Tim. 6.3. 2 Tim. 1.13. Tit. 2.7, 8. Affect not Novelty, too many False Opinions have insinuated themselves, by the use of Suspicious Phrases, and the Affectation of new Light and new Language, hath in these days greatly destroyed Practical Godliness, and the Power of Religion. Some render 1 Tim. 6 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Be Affectionate and Cordial, let the Truths you deliver, proceed from an Heart experimentally acquainted with them. That Sermon which is feelingly Preached is most likely to be effectual. Quod procedit a cord, redit in Cor. When you have once affected yourself, you are in a fair way to affect others. Be you, as John Baptist, a Burning and Shining Light, first burn inwardly, then shine outwardly in your Doctrine, and so yond you'll speak in the Evidence and Demonstration of the Spirit and Power.  
Be faithful, Jer. 23.28. Call not evil good, nor good evil, neither make the heart of the righteous sad, nor strengthen the hands of the wicked. Suppress not, omit not any needful truths, or reproofs, out of fear or favour, Preach not pleasing things out of flattery, or desire to get favour. This undoes the Souls of people, especially at their Deaths, and this sin will lie heavy on the Minister's Conscience when he lies a dying. Speak the word with boldness, Acts 4.29. Be zealous with intention of affection and speech. Cry aloud, spare not, etc. save them with fear, pull them out of the fire. Fire sat upon the Tongues of the Disciples when the Holy Ghost came upon them. And Isaiah's Tongue, touched by an Angel, was not dipped in water, but tipped with fire, and fire came out of the Mouths of the Two Witnesses. Be not the Sugar and Honey, but Salt of the Word. There is need of this Fire to heat, of this Hammer to break, of this Sword to fetch blood, considering the coldness, stoniness, and hardness of people's hearts. He is the best Chirurgeon, or Physician, not that puts his Patient to least pain, but that cures and heals. Yet zeal and love may stand together, for zeal is the blood and spirits of love. Mingle not your own passions with your zeal, vent them not to disgrace others, or ease your own Stomach. Mingle not strange fire with God's fire. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complained of, James 3.14. becomes not a Minister who should be gentle among his People, 1 Thes. 2.7, 11. Come with love in your heart, and use expressions of love in your specches. The Bee carries Honey in her mouth, as well as a sting about her. Passion may raise the blood, but compassion will turn the bowels. Pills wrapped in Sugar go the better down, and Nails dipped in Oil drive the easier, Luke 19.41, 42. Weeping tears are the blood and spirits of Love, and those having glazed his eyes, the bowels of Compassions that lay at his heart affected with their misery were seen as in so many Looking-glasses. Every Dish is sprinkled with Salt, yet something else besides Salt is set upon the Table. Wisely put a difference between persons and persons in your Reproofs, as also between sinners and sinners; such as sin of weakness, restore with a spirit of meekness; and such as sin of wilfulness rebuke sharply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly; secret sins reprove secretly, and more open, rebuke more openly; yet so, as (if you can) to hid the Person, and discover only his sin; aiming not at his Defamation, but Reformation: reprove sin in all, but personate none: show your zeal against the sin, yet manifest your love to the Person.  
In Preaching, aim not only at your own glory, applause or credit; as you are a friend of, so you must sue for the Bridegroom, not yourself, 2 Cor. 4.5. John 3.29, 30. Pride is a sin that sticks close to the best. A Vessel is easily emptied of Water, but not of Air; the better parts and gifts are, and performances come off, the more subject to be proud of them. The finest Cloth is most subject to Moths, and with sweetest Flowers Men are soon Perfumed. Remember that Honey, tho' sweet, was not offered in Sacrifice, because it would bubble up. The better your Sermons are, and the more pains you take, if you are proud of them, the greater is your sin, because you rob God of the more Glory, and you take great pains to purchase great misery. Approbation may be the result of your work, and with this the Lord crown your Labours, and encourage your faithfulness, yet this is not to be your primary intention, or ultimate end, which is too often the sin of young Divines. Trust God with your Credit, Name, etc. and seek his Glory, and carry on the interest of Souls, and he will honour you here so far as he sees good for you, and eternally in Heaven.  
You are also to Chatechise the young among your People diligently, to Instruct the Babes, and faithfully to Teach the Simple. It is your duty plainly and briefly to handle the Fundamental Points of Religion by way of Catechism to the Ignorant, this will much facilitate Religion to them, when they see the beginning and end of Divine Truths. Lay a Foundation before you begin to Build, this is the noblest and hardest work, fit for a Masterbuilder, and makes a well-grounded People; Vessels seasoned with the Water of Life, may retain the savour thereof till old Age.  
Both the Sacraments of the New Testament are to be Administered by you. As to the Lord's-Supper, be tender, and walk according to Gospel-rule, that you be not partaker of other men's sins, nor pollute that Sacred Ordinance, by giving it to the grossly ignorant, scandalous or profane.  
As a faithful Shepherd often visit your Flock, that you may know their states, how things stand between God and their Souls, and give them suitable, savoury, and profitable Advices. woe to all Careless non-resident, by their absence from, or negligence when present among their People.  
You have, Sir, given a good account of your Learning and Sufficiency, yet let me tell you, that you are still to give attendance to Reading, to meditate on these things, and give yourself wholly to them, that your profiting may appear to all Men, 1 Tim. 4.15. Your Time and Parts are not your own, but, under God, your Peoples, and to be employed for their profit. Believe it, you'll find your layings-out will be considerable, therefore your layings-in had need be answerable. Make use of your own Understanding, neglect not your own Parts, but labour, by Studying, Reading and Praying hard, that you may be throughly furnished to every good work; content not yourself with a few Baskets full of broken Meat, but strive to be able, on all occasions, to bring forth out of your Treasury, things both new and old.  
Your head and heart must be at work, and both applied to this Implopment. If you would be Faithful, you must mind the Work of the Ministry; and make it appear, that both in your Preparation for, and Execution of your Office, you labour in the Word and Doctrine. You have gotten a Cure, therefore must not live without care, you are God's Seedsman to sow the Seed of Eternal Life in the Hearts of your People, and you must do it in the Morning, and in the Evening not withhold your hand. You are God's Husbandman, and this People are your Tillage: Redit labor actus in orbem. Your work goes round in a circle, 'tis never at an end, Spring, Summer, Autumn, Winter, no vacation in any. You are painfully to Labour in your Study for your Public work, to provide as, David did, for the House of God, even with all your might. The Portion allotted to the Priest under the Law, was the Breast and Shoulder. God will not bless your Idleness, but Endeavours, any thing may not serve your turn, wherewith to fill the hour. God wrought six days for your example, two or three hours on a Saturday-night will not excuse you. Cursed is he that doth the Work of the Lord negligently. There are some that are offended, and cast an evil Eye upon diligent Preachers, because their labouriousness condemns their laziness. So great and difficult is your Work, that even Paul saith, who is sufficient for these things; Austin says, it is Onus angelicis humeris ormindandum. How many have spent themselves, wasted their Lungs, and Lives in this laborious Work, the Labour of the Brain and Mind, far exceeding the greatest bodily Labour; Witness the large Volumes of the Fathers and Moderns, which were so many Monuments of their unwearyed Pains. You must Labour for the Pulpit, and in the Pulpit, Labour in the Study before you speak, the Labour of Zeal and Love in speaking; and the Labour of Suffering after speaking, no danger so great as Spiritual, therefore no care must be so great as Ministerial. Your care must be for them who do not, and with them who do care for themselves. As much as lies in you, be ready to Preach the Gospel, be glad to spend, and be spent in this Service, Work the Work of him that hath sent you in the Lord. Be instant, stick close to the Work, Preach the Word in Season, out of Season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a good Season, on the Lord's-Day, the particular season appointed for the Preaching of the Word, and out of Season, at other seasonable times, besides that set-time, as occasion is offered, taking all opportunities of doing good. Paul exhorts Timothy to drink a little Wine for his Stomaches sake, but not to Preach but a little for his Health's sake, surely a Minister cannot be spent better than thus to waste himself to save the Souls of others. Remember what Austin, Mr. Calvin, Bp. Jewel and Dr. John Raynolds said of Dying, Praying, or Preaching, etc. Your work is of Infinite consequence, your time is exceeding short, and precious, and your Reward is glorious and Eternal. Look, Sir, look on this People, behold the Souls of many wounded, bleeding, dying, and let your eye affect your Heart! Did Christ die, and weep and bleed for Souls, and will not you sweat for Souls? Is it not a fearful thing to be guilty of the Blood of Souls? Will you prefer your idleness before the Salvation of the People's Souls? What pains did Jacob take in feeding of his Flock of Sheep? He regarded not the heat of the day, nor the cold of the night nor want of his sleep, Gen. 31. Do not the Prophets denounce woes against idle and Idol Preachers? Doth not Paul say, Woe be to me if I Preach not the Gospel. Was not the slothful servant that hide his Talon in a Napkin, condemned? What is your labour and condescension to Christ's, when he debased himself, is it not your honour to be employed in seeking and laving these that are lost? How can you think to be saved by the Blood of Christ yourself, if you make light of Souls that are the purchase of his Blood▪  
Expect, Sir, to meet with many discouragments, and dangers, much hardship and opposition, Bears and Lions in your way, Storms and Tempests in your Voyages. But remember you have this day professed a good profession before many Witnesses, you have Sworn yourself a Soldier, yea, Officer of the Lord of Hosts, you have listed yourself in his Musterroll, entered your Name as a Volunteer, and promised to Live and Die in his Quarrel: Oh, resolve rather to Die with, than to deny him; fly not from your Colours, forsake not your Captain, go not out of God's Blessing into the warm Sun, but endure hardship as a good Soldier of Jesus Christ. Leave not that Service which you have chosen and liked, as in all things the best; Know that good is your Cause, better is your Crown and best of all is your Captain, to whom keep close, and he will bring you off with Triumph, either keep you safe on Earth, or take you safe to Heaven.  
Like a good Shepherd show your Flock a good Example, 1 Pet. 5.3. Led it as they in the Eastern Countries, who drove not their Flocks before, but the Sheep followed them. Let your Life and Doctrine go together, and not cross each other. Say as Gideon to his Soldiers, look on me, and do Likewise. Be a burning Light in your Sermons, and a shining Light in your Conversation. Join the Bell of Preaching, and the Pomegranate of Practising together. Have your Vrim Purity of Doctrine, and Thummim Sanctity of Life, walk in the right way yourself, in which you are Mercury to direct others. Aaron's sign of being called to the Priesthood, was a Fruitbearing Rod. The Cloven Tongues of the Apostles, had, as it were, Fingers on them to show and teach them, that their Words should be their Works. It is the note of a bad Man, but mark of a good Minister, Prov. 6.13. to speak with his feet, hence Rom. 10.15. How beautiful are the feet of those that Preach the Gospel of Peace, not only their Tongues, their Speaking, but their Feet, their walking? and teach with his Fingers. I would not have to be vox et praeteura nihil, yet tota vox, that your People may see your Voice acting in your Conversation, and say, as we have heard, so we have seen. You are an Angel in this respect, because you should have hands under your wings, and should be as an Angel in your life, in comparison of other Men. But if an Angel falls, he turns a Devil. You are called a Star, and should be an Ornament in the Heaven of the Church, but if you are Erratic, they that walk by your Guidance, will be apt to wander. Oh, then let it be your care to be holy as Angels, yea, God himself is holy in all manner of Conversation, walk with God in your Closet, Family, Words and Speeches, be sober and gracious, forgetful of injuries, slow to Anger, patiented in Afflictions, ready to do good to all, but hurt to none, and a companion of them that fear the Lord. Your conversation is narrowly looked into, for you are as a City set upon a Hill; a little spot is soon seen, a little hole is soon spied in your Coat, yea, if there be none, there are those that will make one if they can. A Wart a Mole, the least blemish in the face is perspicuous and apparent to all.  
You are called to draw near unto God, and, with Moses, to be with God, as it were, in the Mounts therefore had need be holy, Leu. 10.3. Aaron's Forehead had Holiness to the Lord written upon it, when he stood before the Lord, and none could be made a Priest that had any Blemish. Joshua the Highpriest was commanded to put off his filthy Garments before he stood before the Lord. Unclean hands are not fit to carry God's Ark. How holy had he need be that draws near to so Holy a God, Isa. 33.14, 15. Alas, who is he to speak to God, and live? Nay, to speak from God to the People, that they may live?  
Would you Preach with Authority, Practise that yourself which you Preach to others. Christ Taught with Authority, and not as the Scribes, because he did and taught, he Taught by Example as well as Precept, Acts 1.1. Then there is life in your Doctrine, when there is Doctrine in your life. Suadet loquentis vita, non oratio. Life Oratory is most powerful. But words have little power, when our lives are contrary. Dicta factis deficientibus erubescant. Words blush when Deeds fail. Quid verba audiam! cum facta non video. He that lives contrary to his Preaching, prostitutes his authority, forfeits his own credit, and his hearers belief of what he Preacheth, Rom. 2.22, etc. He who lives loosely, hath jacob's Voice, and Esau's hands, who acts a double part, of a Saint in the Pulpit, of a Sinner out of it, tempts the People thus justly to argue, if what he Speaks be true, why doth he not practise it? If he lives aright, why doth he not Preach it? A suitable Living and Conversation will gain and uphold the Credit and Reputation of a Minister and his Preaching. This raiseth even in Wicked Men sometimes, a reverend and high esteem of the work of the Ministry, and of the Person for the Works sake, as in Saul to Samuel, Ahab to Elias, Joash to Jehoiada, and Herod to John Baptist. An exemplary Life is a good preservative against Contempt, or at worst a ground of Comfort in it. Whereas an unsuitable Conversation exposes a Minister's Person and Office to Contempt and Scorn. Wholesome Meat coming out of a foul Dish is loathed, the wicked Lives of Eli's Sons, made the People abhor the Offerings of the Lord. The Lacedæmonians would not receive good Counsel from a debautch Person till the same was given by one of a grave carriage. Cujus vita despititur, Ejus predicatio contemnitor, Gregory. Sins of Teachers are teaching Sins. Praecepta docent, exempla movent. Hence under the Law as great a Sacrifice was offered for the Sins of the Minister, as of the whole Congregation. Leu. 4.3.  
Without this holy exemplary Life, how shall you save your own Souls, and those that hear you? but while you Preach to others, yourself may prove a Castaway; and it may be truly said of you, what was falsely said of Christ, You saved others, your self you could not save: So the Carpenters who built an Ark for Noah, which saved others, were drowned themselves. So the  may rot itself, which gives others warning to avoid Shipwreck. So Moses brought the People to the Land of Canaan, but entered not himself. So Sampson's Lion had Honey in his Belly, which refreshed others, but not himself. Such a Minister's Sermon to others will witness against himself, and make his Judgement inexcusable, when his own Mouth shall condemn him, and his own lips bear witness against him. Take then the Counsel given, 2 Tim. 4.16. I refer you to 1 Tim. 3. Tit. 1. So carry yourself, that you may have a good report of them that are without, that your very Adversaries may say, This is a fit Man for this Sacred Sanction, and may be converted by your example. Let not your Works give your Words the Lie, but Preach as powerfully by your Life as by your Lips. Do not only, as Erasmus saith, magna loqui, but magna vivere. Live as becomes the Gospel which you Preach to others. Augustin saith, Operum copia egregia est fandi copia, praeturbeat aliis exemplum, & sit ejus quasi copia dicendi forma vivendi. He Preacheth best who lives best, and exemplifies his Doctrine in his Life, and Preaches that as profitably in his Conversation, as in the Pulpit. Be a daily Preacher, having your Life a standing Reproof of sin, and an Argument of Piety, Luke 24.19. We well approve of what you have told, us that your ends in the Ministry are, to exalt the Glorious Name of your God in the Conversion, Edification, and Salvation of Souls; that you seek not your People's goods, but good; not your own profit, but the profit of many, that they might be saved; and we hope, pray for, and shall rejoice in your success: Let the Lord pour out a double portion of his Spirit upon you, and by his Blessing so prosper your Studies, that you may be an able Minister of the New Testament; not of the flesh, but of the spirit; a Workman that needs not to be ashamed, rightly dividing the word of Truth. Yet if in the discharge of your duty, your Labour should be unfruitful, Mourn in secret for it, water the Word with your Tears. So did Christ, Luke 19.41. And Peter wept himself before he converted others. Pray much for success, the Praying Ministers, saith Augustine, is more successful than the Eloquent Orator. Reform yourself, perhaps your sin may hinder the efficacy of the Word, the Seed may not prosper, because sown with a Leprous hand, Luke 22.32. By no means give over, you are not exempted from yours, because the People neglect their duty. Be not discouraged, your word may thrive afterwards, you are not to limit God, but do your duty. Better be unsuccessful then disobedient. The Husbandman doth not Sow and Reap in a day. God, even your God will however accept the sincerity of your obedience and endeavour the will for the deed; and tho' you may seem to labour in vain as to the efficacy, yet you shall not, as to the reward of your Ministry; which is secured by him who rewards not only Success, but Faithfulness, Isa. 49.4, 5. If you have Success, set the Grown of Glory on God's Head alone: Know you are but the Instrument, He is the principal Agent; you are but the Pipe, He is the Spring whence the Water of Life flows: You do but Sow the Seed, God gives the Success: Rebecca Cooks the Meat, but Isaac gives the Blessing: Moses hews the Tables, but God writes the Law: Man carries the Bottle, but God gives the Wine: Man may speak words, but God gives Grace. In coelo Cathedram habet, qui corda movet. Si non sit intus qui docet, inanis strepitus noster. Vestrum est docere & dare operam Dei flectare & dare operationem. Paul can but Plant, Apollo's Waters, it is God that gives the Increase.  
In a word, take heed to yourself, to your Doctrine, to your Life. Be watchful in all things, endure Affliction, make full proof of your Ministry, do the Work of a Faithful Pastor; and the God of all Grace fill you with the Fruits of his Spirit, that you may feed this People with Knowledge and Understanding, this Flock, of which you have taken the oversight or Episcopacy. So shall you receive from the chief Shepherd, when he comes to Judgement, a full Reward, even a never-fading Crown of Glory, 1 Pet. 5.2, etc. I close, with that strict Command, and earnest Adjunction of the Great Apostle, 2 Tim. 4.1, 2. 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 in season, out of season: Reprove, rebuke, exhort with all Long-suffering and Doctrine.   

Exhortation to the People.  
HAving told your Minister his Duty, perhaps you may say, What is this to you: Therefore to make you amends, I shall address myself to you, who by holding up your Hands, have declared your Consent and Willingness to receive and acknowledge this our Brother, whom we have ordained, as a Minister of Christ.  
As he is to Preach, you are to Hear; his Preaching and your Hearing are Relatives; there is a Necessity on him to Preach, and on you to Hear; Christ hath ordained him by us to Preach, and we in Christ's Name command you to Hear. Therefore in the Name and Fear of God, I exhort you to attend on this Ordinance of God as such, not as an Ordinance of Man; but an Ordinance of God: Go to the Word, as the Word, and for the Word, so you may comfortably assure yourselves of God's Blessing. God hath given Preaching and Hearing a special Efficacy, as the ordinary means of Knowledge, Grace and Salvation; come then to the Word as a means of Salvation, be throughly convinced that your Salvation is concerned in the Word; think with yourselves, every Sermon you come to near, that you come to further your Salvation, that your Souls are concerned in this Ordinance, Isa. 55.3.  
Your Minister is confined to one Subject, Christ, and the Gospel of Christ; he must not know any thing else among you, and you are not to desire to know or hear any thing else from him.  
He is to give attendance to Reading, to Exhortation, to Doctrine, 1 Tim. 4.13. and you are to be very attentive to hear him, Luke 19 ult. Acts 8.6. To lay aside not only Worldly Employments, but Earthly Desires; yea roving Thoughts, gating Eyes, and unfixed Ears.  
He is to propound right ends in his Preaching, and you also to yourselves in your Hearing, even those Ends for which God hath appointed his Word to be Preached, as the Enlightening, Convincing, Quickening, Strengthening and Comforting of Souls. Come habitually and actually prepared and disposed, with Prayer and Meditation, considering into whose Presence and Service you come; put off your Carnal Affections, purge out your Sins and Corruptions, and compose your outward Man to a decent Becomingness, and holy Reverence; when you Pray, Sing, or hear. Come in Faith to the Word, with an historical Faith, believing the Word of God, to be the Word of God, and closing with the Truth of it in your Assent and Judgement, with a particular applying Faith: Have I an Interest in this Promise? Doth this Threatening belong to me? Doth my Assent incline me to Practise? Your Minister is to Pray in Private and Secret for you, and so are you for him: He, for your Spiritual Advantage, as Paul bowed his Knees to God for his Ephesians, Eph. 3.14. He is to be your Solicitor at the Throne of Grace, before an Orator in the Pulpit, and first to breathe the Long of his Soul in Prayer to God, before he vents the Meditations of it to you. 1 Sam. 12.28. You are to Pray for him, to beg a Door of utterance for him; which Prayer is a Key to open, and reveal the Secret Cabinet of God's Will and Word: Knock then by Prayer at the Gate of Heaven, that God would open his Mouth, both for inward Gifts and Abilities, and the outward Expression of them, Eph. 6.18, 19 Col. 4.2, 3. 2 Cor. 1.11. Beg a Door of entrance for yourselves, that God would open your Hearts; and not only give you an Eye to see, but an Heart to embrace the Word, Eph. 1.17, 18. Psal. 119.18. Luke 24.45. Pray that the Word may have a free passage in his Mouth and your Hearts, God must do both, Acts 16.14. The Messages that he brings, and the Blessing of his Labours, is from God; Pray for his Protection, Assistance, and Success in his Work, which is of great Importance, very hazardous to miscarry in, and most opposed by Earth and Hell: He that is engaged in this Work, is subject to the like Infirmities with his Brethren; yea, he is at work for you; for the Service of your Faith, and your Profit by him, is not a little furthered by your Prayers for him: Forget not then to commend your Minister to God. He hath Authority to reprove Sin in any of you, and that plainly and boldly, as one having Authority, Tit. 2.15. Jer. 2.17. It is your Duty to admit and accept of this part of God's Ordinance, even of the word of Reproof, as well as of Instruction and Comfort, James 1.21. And if you have Grace, you'll take well, and love him the better, that deals Faithfully with you this way, for surely much of Grace is seen in giving a Reproof duly, and in taking a Reproof thankfully.  
He is to be exemplary in Piety, yet you are not to expect he should be free from some Frailties, Weaknesses and Infirmities, tho' he may from Enormities. He is subject to like Passions with other Men, so was Elias, Paul, etc. The High Priest himself, who was only to enter into the Holy of Holies, was first to offer for his own, then for the Sins of the People. Dirt may, but Dust can hardly be kept from . The most Godly Minister hath his Pillar of Cloud, as well as of Fire. Is he a Man of God? yet but a Man; yea, none are so clean, but others may cast Dirt upon them.  brushed and clean, may be dashed and spotted in dirty Ways by passers by. Some paint Angels black, because they cannot make them so; this was done to Christ and the Primitive Christians. Thus it fared with Athanasius, Luther, Calvin, Beza, not to instance in the more Modern. And alas! hereby the Power of the Ministry is hindered in the Hearts of the Hearers. Look not for Angelical Perfection in your Minister, nor Censure or Despise him for the least Infirmity you discern in him, or any that are or may be near to him; yea, be loath and unwilling to see Infirmities in him, but rather set your Eyes on God's Ordinance, and the good things that are in him, and that you receive by him; and make account that he is a Man as well as you, subject to the same Infirmities that you are.  
He is not to show himself Stately, Austere, Churlish, or Strange to any of you, that shall be willing to make use of him about your Doubts, but to encourage you to move your Doubts to him: You are not carelessly to pass over what you hear and understand not, but to seek to know the meaning of it, and to be resolved, by conferring among yourselves; and if you that way receive not Satisfaction, you are to go to your Minister, your Teacher; and if that will not ferve, go to Christ by Prayer. You are to put your Minister forward in his Work and Service; and with Love, Wisdom and due Respect to his Place and Calling, put him in mind of his Duty. Say to Archippus is Faul's Charge to the Colossians. But withal you are to encourage him, not only verbally, but really, allowing him a Competent and Comfortable Maintenance, honouring and respecting his Place and Calling; whatever his Person deserves, his Calling is honourable and challenges respect. You, Sir, are to use all good means to gain and maintain the Credit, Reverence, and Estimation of your Person and Ministry in the Hearts of your People; and you, Sirs, are to honour your Minister for his Gifts and Works sake, 1 Thess. 5.12, 13. I do not call for the Honour due to the Magistrate, and Great Ones of the World; but in your Minds and Judgements you are rightly to esteem of the need you have of God's Ordinance in his Ministry, and of the inestimable Benefit you receive by it, 1 Cor. 4.1. In your Affections and Hearts you are to Reverence him; and in your Practice to yield Obedience to his Doctrine, and be directed by him according to the Word of God. Your Minister will thankfully resent your Civility, when you show Respect to his Person. Yet I am to let you know, that this is not all that he looks for, or can be contented with, but you would glad his very Heart with the Joyful News of your Repentance, and Acceptation of Jesus Christ. May you accept his Labours, may your Persons, Ears, Hearts, Lives, entertain the Work of his Ministry, no Encouragement like this.  
To conclude, Do you, Sir, your utmost Endeavour to pursue the Design of your Office, and the Ends of year Ministerial Gifts and Abilities; as an Ambassador to Negotiate this People's Reconciliation to God; as an Angel, to be a Ministering Spirit sent forth to Minister for them that shall be Heirs; as a Builder, to edify this People in Faith and Knowledge; as a Steward, to distribute what you are entrusted with for the Good of God's Family, the Household of Faith; as a Nurse, to give out the Sincere Milk of the Word, whereby the Children of God may grow; as a Star, to shine for the Benefit of others, especially in this Night of Ignorance and Atheism: This will be your Comfort both here and hereafter, on a Deathbed when your Conscience shall testify to the Sincerity of your Desires of Saving Souls, 2 Cor. 1.12. Acts 20.24. 2 Tim. 4.6, 7. and your Reward will be certain and great, Dan. 12.3. you shall have a Prophet's Reward, one of those three Aureola's mentioned by the Schoolmen, an additional Accession to the essential Happiness of the Saints.  
O ye People, Do you grow and thrive in Grace, let your Minister find the Work of the Lord to prosper in his hands, and see his Labour, which is not in vain in the Lord, not to be in vain in your Hearts and Lives: This will be a Credit to the Gospel, and proclaim to the World that it is more than a mere Notion, and that there is Power, Virtue and Efficacy in it: This will be the Joy of Angels, the Advantage and Comfort of your Pastor and Minister in Life, and at Death; at once a Credit to the Ambassador and his Message, the Preacher and his Gospel; and be a Testimony and Evidence of the Power of his Preaching: This would secure and encourage the Increase of his Gifts, when he sees so happy an Issue of his Prayers and Sermons, of his many restless Nights, and weary Days. In a word, This would sweeten all his Enjoyments, and be your own Concernment and Interest.    
FINIS.