Reading Scripture is injoyned on Magistrates, Ministers, and all Christians generally.

First on Magistrates, For, this is the charge recorded in Scripture concerning the King, When he sitteth upon the Throne of his Kingdom, he shall write him a Copy of this Law, out of that which is before the Priests, the Levites. And it shall be with him, and he shall read therein all the dayes of his life Deut. 17.18, 19..

Object.Object. That Command is for the King, not for me.

Answ. 1. Answ. 1. It's more wise to say, If a King must read the Law, whose imployments are so many and weighty; then I much more who may gain time better.

Answ. 2.2. Wheresoever a command is confirmed by a general reason that binds all, there the command it self hath a general binding force, and reacheth as far as the reason doth. Now the reason of the Kings reading the Law is of that nature; for this it is, That he may learn to fear the Lord his God, to keep all the words of the Law and the Statutes to do them; that his heart be not lift up above his brethren, (which though it concern Magistrates more then others, yet all have need enough to nourish humility, especially that are in any higher place and order) —and that he turn not aside from the commandement to the right hand or the left Deut. 17.19, 20.. These being the reasons why Kings are required to read Scripture, Who shall exempt himself from it? for, Are not all bound to fear the Lord? yea all the Inhabitants of the world are to stand in awe of him Psal. 33.8.. And doth not the Scripture require of all to walk in all the wayes that God hath commanded, without turning aside to the right hand or the left Deut. 5.32, 33.? What is spoken therefore to the King, doth, for the same common reasons, concern all; as, if a King be perswaded to eat and drink that he may have strength when he goeth on his way 1 Sam. 28.22., (as Saul sometimes was); no man sayes, That belongs to a King, and not to me, but every man for the same reason eats and drinks likewise; This is put out of question, because there is an express command to gather men, women, and children, to hear the Law read upon the very same account that the King is called to read it, that is, that they might learn to fear God and observe to do all the words of that Law Deut. 31.11, 12, 13.. It's true, that Greatmen and Gentlemen have some greater cause, in regard of their greater tentations, to exercise themselves in the reading of Scripture, as that their hearts may not be lift up Deut. 17.20., (though God knows that divers of them who need it most, use it least, the more they have to answer for): but it no way followeth, that because a man that hath a great journey to go had need to eat more, (as Elijah had 1 King. 19.7.,) that therefore he may let eating and drinking alone that stayes at home.

3. It may further be added, that a motive to perform a duty, if it be common to all, Answ. 3. is a good plain proof that the duty belongs to all and so it is here; for the King is encouraged to read the Law and to observe it, by proposing to him this end, That he may prolong his dayes in his Kingdom, he, and his children in the midst of Israel Deut. 17.2.: which is otherwhere assured to all the people of God on the same ground, according to their place and quality, and in the land which they possess, Deut. 5.33. & 6.2.

Secondly, The reading of Scripture is enjoyned on Ministers, for to them it is said, Give attendance to reading 1 Tim. 4.13.. It is not said indeed, to the reading of Scripture: but though that be not expressed, yet that it is meant, appears by the following words, —to exhortation, to doctrine; that (therefore) is the reading (principally at least) intended, which is helpful to a Minister for the two great parts of his Ministery, Exhortation and Doctrine: and what that is, we find by the Apostle writing to Titus, which applyeth it to the faithful Word; and tells him, that that Word is to be held fast, (and therefore to be read) that he may be able by sound doctrine both to exhort and to convince the gain-sayers Tit. 1.9..

Object. Great reason a Minister should read Scripture, Object. but that proves not that People are bound to do it: His work lies there; theirs▪ other-where.

Answ. It proves not indeed that they should give such, Answ. and so much, attendance to reading as a M • nister ought to do; but yet it proves sufficiently they should attend it, because it belongs to all Christians as well (though not as much) as to a Minister, to exhort and admonish Heb. 3.13. Col. 3.16., (which is done best in the words of Scripture) yea, they that have spent some good time in Religion, ought to be teachers of others also Heb. 5.12.. I do not mean as intruding to the office of Preaching, but in a way of charity and brotherly assistance; And moreover, since it belongs to Saints to contend for the faith committed to their trust Jude v. 3., it will follow from thence, that they should have some convincing skill also for the better maintaining of the truth of God, which is to be had by reading and searching the Word of God, by which Aquila and Priscilla, were enabled to instruct Apollo Act 18.26.; and that old Confessor (spoken of in the Ecclesiastial Story) to convince that subtile Philosopher that opposed Christianity in those times Osiand. Epitom. Hist. Eccles. cent. 4. l. 2. c. 4..

Thirdly, The reading of Scripture is commanded the People of God generally, for unto them it is said, Remember the Law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the Statutes and Judgements Mal. 4.4.. The intent of which Scripture is this, that since they were to be many years, without Prophets to preach to them (Malachi being the last Prophet of the Old Testament): therefore, that they might neither lose their Religion, nor forget their consolation, they should diligently read and study the Scriptures, which are called the Law of Moses, not as excluding the Ptophets, (for under the name of the Law the Prophets are also contained, insomuch that what was written in the Psalms, and in the Prophet Isaiah, is said to be written in the Law Joh. 10.31. 1 Cor. 14.21.; but as making the Law (whereof the Prophets were the Interpreters and Appliers) the sum of the Old Testament-doctrine, to be remembered (and therefore to be read, the often reading thereof being the best way to keep it in mind) and that by the generality of Gods people when their Teachers were gone.

Unto this we may add, that when there were again Teachers in Israel, yet our Saviour saith, (and he saith it to the Jews generally 〈1 paragraph〉 ) Search the Scriptures, Joh. 5.39. meaning the Scriptures of the Old Testament; And they that are bound and commanded to search a Book, are—(sure) therewithal, bound and commanded (if they can) to see and read it; We say, He's well read in a Book that hath well searched it.

And for the New Testament, and Gospel-Word, the Apostles counsel and command to Christians is, Let the Word of Christ dwell in you richly Col. 3.16.. Now, though the Word may dwell plentifully in a good Hearer, yet by hearing and reading both, it must needs dwell in him more richly; Experience shews that religious Readers are rich and ripe in Scripture-knowledge.

Thus for Scripture-commands;Reasons of reading Scripture. Now for Scripture-reasons for Scripture-reading.

First, The Scriptures are written for the use of the whole Church; either for their use, Reas. 1. or to leave them without excuse: and therefore it's urg'd as a great aggravation of Israels sin, I have written to him the great things of my Law, but they were counted as a strange thing Hos. 8.12.. God might have continued to make known his mind (as at first he did) by tradition and delivering his Will by word of mouth from one to another, had it not been for this (as for one reason), that by writing, the Word of God might be more exposed to the veiw of Ministers and People, that both might read it, and so the better study it, and meditate upon it. And wherefore did the Apostles write their Epistles to several Churches, if it were not the duty of Christians to whom they wrote to read them? Hence the Apostle Paul (after he had written to the Ephesians) speaks thus, Whereby when ye read (which shews they were to read) ye may understand my knowledge in the mystery of Christ Ephe. 3.4.. Unto this purpose the same Apostle otherwhere saith, When this Epistle is read among you, cause that it may be read also in the Church of the Laodiceans; and mark what follows, and that ye also read the Epistle from Laodicea Col. 4.16.. Now it's t •• e, that those Epistles were to be read before the Churches in their publick meetings: but fo • the same reason for which they were to be read to them▪ they were (if they could have them in private) to be read by them, that is, that they might the better make use of them: Of this nature also is that other Scripture wherein the Apostle chargeth the Thessalonians that this Epistle be read to all the holy brethren 1 Thes. 5.29.: whence Calvin observes that the Papists are more stubborn then the Devils, because by so high an adjuration they will not be charmed from forbidding the People the reading of Scriptures. Cal • in L • c.

Secondly, The nature of this writing is such as strongly requires the reading of it; Reas. 2. for what is Scripture but a Letter of the Creator to the Creature, Hos. 8.12. When Adam sinn'd (saith Austin) we in him were cast out as exiles into this world; Accordingly David saith, I am a stranger upon earth Ps. 119▪ 19. Vid. Augustin in Psal. 90 Conc •• . —& ad Fratres in E • emo Conc. 56.. Heaven is our Countrey, from thence Christ (the Essential Word) hath in these last dayes come to us, and from thence God hath still sent, and a long time written, his Letters to his Church and People. Now the law of friendship imposeth upon every man the reading of a friends Letter, and duty and loyalty exacts from every Subject the reading of the Letters of his Prince; and the highest duty, the reading of the Letters of the highest God. Many in these dayes, are eager, (I mean, a great deal • ore forward then fit) to receive the Token, that is, the Lords-Supper, who are careless of reading the Letter with which that token is sent, and to which it is annexed: Now, to contend in a stomachful way, for the Token, and to be altogether remiss (as divers such are) in reading the Letter, is not only an unkind thing, but unreasonable; for the Letter directs to the end and the profitable use of the Lords tokens, that (being well used) they may be truly love-tokens to us, when (otherwise) a Sacrament may be (like Jud • hs pledge Gen. 38.17, 18, 26.,) a condemning token. I speak not this to diminish the sincere desires of any to the Sacrament, but to kindle their desires to the Word, that by the reading and observing thereof they might come fitly and freely to the Lords Table.

Reas. 3. Thirdly, The use and profit of Scripture perswadeth much to the reading of it; and that, both in regard of others, and our selves.

1. In regard of others, that we may teach and admonish them better, which is the duty of Christians one towards another (as Paul sheweth, Col. 3.16.): but especially,S • e A ••• wo • th on Deut. 6.4. This place of Scripture is one of the four Paragraphs wh • ch the J • ws read in th •• h • uses t • ic • a day. of Governours (as • arents and Masters). These words that I command thee shall be in t • ine heart (saith the Lord by Moses, Deut. 6.7.) And thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. Now, How shall this be done (the memories of most being so frail) unless they that are over others do by often reading keep those things in mind themselves whi • h they are, and ought, to teach those under them? Ephes 6.4. Gen. 18.10.

2. In regard of our selves, This the Apostle minds us of, when he te • ls us that the Scriptures known, (we may say▪ the Scriptures read, that being a special way whereby to know them,) are able to make a Timothy, and so any other man, wise to Salvation; and more particularly, they are p • ofitable, for d • ctrine, that is, to teach the truth; —for reproof, that is, to convince, and check error; — f • r correction, that is to curb vice;— for instruction in righteousness, that is, for direction to a good life 1 Tim. 3 15, 16; And (in another place) for consolation, Rom. 15.4. Never would so many be damned for want of wit; be so destitute of the Truth 1 Tim. 6.5; be so bewitched (as they are) with errors Gal. 3.1.; be such incorrigible servants to sin; be so free from (and void of) all righteousness and goodness Rom 6.20: and lastly, at such a loss for comfort, when any waves arise, but that Scripture is so little read and reverenced. For the last of these that is, matter of comfort, Austin Mul • ò u • reriùs v • s • ominus 〈…〉 , si Scripturas 〈…〉 Aug. Epist. 122. w • iting to one in a time of great calamity, thus concludes his Epistle. God will comfort you much more abundantly, if you read his Scriptures most earnestly; with which we may joyn that of Chrysostom, who writing on those words of Paul, Let the Word of Christ dwell in you richly, first cals to his hearers, and saith. You whose imployment lies in the world▪ and that have wife and children to govern, hear how the Apostle enjoyns 〈◊〉 especially to read Scriptures, and that not barely to read them▪ and as by the way, but with great diligence; And afterwards he adds, even as a rich and monyed man is able to bear a loss, so a man rich in Scripture-knowledge Div • s 〈…〉 . can easily bear poverty or any calamity, yea, he can better bear it (saith he) then a rich man can bear worldly losses: for if he have many of them, his riches will be more and more diminished: but he that is rich in heavenly knowledge, is never the less rich though he suffer never so much. The same holy Father is very full in shewing, in general, the great profit that is to be had by the reading of Scripture, as that it clears and calms the heart, reforms the tongue, gives wings to the soul to flie up even into heaven it self; Do not lose (saith he) so great gain, nor bring your Bibles hither only, but take time to read the Scriptures at home. And in another place, If thou wouldest know how great advantage ariseth from divine Scripture, then diligently examine what a vast difference there is in thy heart and soul, when thou standest in the Church, and when thou (art at a Play, or) standest in the Theatre; Its the same soul, and yet h • w well is it affected in the one place, and how much corrupted in the other Chrysost. in Gen. 9. Homil. 29. & in Mat. 1. Homil. 3.?

I am the more willing to recite these things, that Christians may see in these sad dayes wherein so many slight Scriptures; what a reverent and honourable account there was of them, (yea, and of the reading of them) by the most eminent men in ancient times.

Reas. 4. Fourthly, The examples of Gods servants recorded and recommended in Scripture is a reason of reading Scripture, for we may read their piety in the reading of it; the Eunuch, a man of so great authority under the Queen of Aethiopia, and that had the charge of all her treasure, yet had another treasure: for sitting in his Charet, he read the Prophet I saith Act. 8.28.; something (no doubt) he understood, and read that he might understand more. The noble Beroeans are commended for searching the Scriptures Act. 17.11.: and how shall Christians when they have heard a Sermon, search the Scriptures best, but by taking a Bible into their hands and reading them there? How shall a thing be searched that is not viewed? Unto which we may add the example of Timothy, from a chila (saith Paul) thou hast known the holy Scriptures 2 Tim. 3.15., which knowing was (in all probability) by Reading as one special means A pueritia iss • uefactus erat Scripturae lectioni, Calv. ▪ Still the Scripture hath been dear to Gods dear children, as being accounted better then gold or silver, (though never so much), better then thousands, Psal. 119.72.—Sweeter then Honey (though never so good), and which drops of it self from the Honey-comb, Psal. 19.10. — more valuable then their food, yea, then their necessary food, Job 23.12. See what a Reader Joshua was, though a Prince, Josh. 8.34, 35.

And amongst us, Christians heretofore (though now that first love be lamentably lost) were inquisitive how much they should read every day, that so the Scriptures might be read over in a year, which shewed they were in the way to be truly good, because the Scriptures make wise to Salvation; and if they did read them with reverence and delight, that shewed them to be good already▪ 〈◊〉 being used as a good reason to prove the Scriptures are the Word of God, because there was never any Book that had wisdom in it, but natural wise men liked it, unless it were Gods Book (or Books framed out of that): which shews that none can like the Word of God but by the Spirit 〈…〉 and that they that like it, have that Spirit; yea 〈…〉 it a clearer sign of grace to delight in reading 〈…〉 in hearing Sermons, viz. in this respect, 〈…〉 • ermons there is a mixture of humane sufficiency, and 〈◊〉 it is not so easily discerned whether that which draws the ear and heart of the Hearer, be Gods Word or mans wit; but to read, and to be satisfied (as it were with marrow and fatness) with the pure Word of God (who though he condescends to Readers weakness, yet never condescends to their wantonness), this shews a man or woman to be much after Gods heart.

Fifthly, The efficacy of Scripture read, is an effectual argument for the reading of Scripture. Reas. 5. Famous is the story of Austin ▪ whose conversion was wrought, or at least compleated in this way; for he on a time, full of grief, and lifting up his heart to God, saying, How long Lord? How long wilt thou be angry with me? Why shall not this hour put an end to my f • lthiness? at length he heard a voyce (as from Heaven) calling to him in these words, Take up and read, Tolle lege, toll. lege. take up and read; Thereupon, he took the Book, opened it, and read, in th • t Chapter which he first cast his eye upon, these words, Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; But put ye on the Lord Jesus Christ, and make no provision for the flesh to satisfie the lusts thereof Rom. 13.13, 14., and then read no further, nor was there (saith he) any need: for as he had made an end of reading that sentence, all his doubts and darknesse did (as by a light cast into, and clearing up, his heart) suddenly vanish away. Upon this occasion he remembred and relates the story of Antonius, who happening to read some part of the Gospel, was admonished that what he read was spoken to him, and it was this, Go sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me, and upon this he was forthwith converted. Aug. confess. lib. 8. cap. 12

But we need not go further then Scripture to be perswaded of the power of Scripture, being reverently read. Upon the reading of the Law, by Shaphan the Scribe, Josiah rent his clothes 2 King. 22.10, 11, 19.—, and his tender heart was much humbled, for his ear affected his heart Lam. 3.51., and so may their eyes that read it themselves: Yea, in so bad a time as that was wherein Jeremiah lived, yet the Princes, hearing the words of the Lord read by Baruck, were afraid both one and other Jer. 36.16.. And (after they were come out of the captivity) we find that all the people wept when they heard the words of the Law. It's true, the sense was given, and they were made to understand the reading: but that hinders not the business in hand, but sheweth the power of the Word when it is read with understanding, and that the better it is understood, the more powerful it is. Now if the Word so work upon the heart when it is read by others, why may not the same effect be wrought when a man reads it himself? yea, rather then; because he may read it over and over again, and hath more time to ponder upon it. Hereunto we may add, that when Christians heard that read which the Apostles decreed for the Churches resolution, they rejoyced for the consolation Act. 15.31..— And O how many in our dayes, dwelling in the dust, and in a most dejected condition, have found themselves strangely revived by reading some place of Scripture which the hand of Providence hath directed them unto? And what did the Martyrs in Queen Maries dayes, for their mutual comfort, but write over and over in their Letters those Scriptures that made most for consolation and constancy, that by the reading of them they might hold up and hold out in their honourable but hard condition?

Sixthly, Reas. 6. It makes much for reading and studying Scripture, that it is Gods way to blessedness; for, Blessed is he whose delight is in the Law of God, and that doth meditate in his Law day and night Psal. 1.2., Yea, Blessed is he that readeth Revel. 1.3.. It's true, it is not only said, Blessed is he that readeth, but also, they that hear and keep the words of that Prophesie; but yet the reading is named, and hath a part in the blessedness pronounced, to wit, as it is (together with hearing) a means of keeping. And this we see God made to be the way to the Eunuchs blessedness. The reading-Eunuch that could not at first see Christ in the Scripture he read; yet saw so much by the help of Philip (whom God sent to him when he was reading) that he believed with all his heart Act. 8.37., and came to Jesus (by Baptism) unto eternal life; for believing and blessedness, comming to Christ and life, go together, Luk. 1.45, Joh. 5.40. & 20.31.

After these reasons of reading Scripture, I shall proceed to the answering of some Objections, the first whereof concerns those that are higher; the other such as are meaner and lower.

Object. 1. Men that have their heads and hands full of business, may (perhaps) plead that they have no time to read Scripture, Object. 1. in regard of their many and pressing imployments.

Answ. 1. They who frame this Objection had need to take heed, Answ. 1. that it be not made a protection for omitting Prayer also, and so letting pass some dayes without having any thing to do with God; such may know, that it is to be but peny-wise to be so thrifty of time for worldly business as to have no leisure to look up to God; If they did re • d Scripture well, they would find such good Husband • y put under the head of Vanity; for, Except the Lord build the House, keep the City, (and so, carry on and prosper mens affairs) it is in vain to rise early, to sit up late, or to bestow a mans labour in them Psal. 127.. A man had better gain some time from his sleep, then to have no time for the service of God; and to leave some business undone, then to have all ill-done; or to be undone, because he prospers so well without God, Prov. 1.32.

2. I answer, That although Christians will find it both profitable and needful to set apart certain times (and that (ordinarily) every day) for reading Scripture, Answ. 2. lest there be a loss of the duty for want of an appointed time to do it in; yet I shall not prescribe any particular time, nor how much of Scripture any should read at that time, (the division of the Scriptures into Chapters will help that way): but that which I press as necessary, is the thing it self, and that every Christian be a serious Reader of Scripture.

I deny not, but some are so hurryed with the necessary occasions of their Calling, that it is not easie for them to have a time (perhaps in a whole day) to read a Chapter; I mean, to have a time at times, and on some days: but yet at other times they may, (and by enjoying a freer opportunity) make themselves and their souls some recompen • e in regard of former omissions; which I advise them to do, and withal, wish them to remember, that it is (as hath been said) the mark of a blessed man to meditate in Gods Word day and night, and that David (that was still taken up with the persecutions of a King, (that is, of Saul) or with the imployments of a King, when he was King himself and a man of War also, yet was very much in the meditation of the Law of God, yea, it was his meditation all the day Ps. 119.97., that is, he took all occasions to exercise his thoughts in it; reading it (no doubt) as Kings were commanded to do, Deut. 17.19. and then reading it in his heart in his recurrent meditations according to all opportunities. There is but one thing that hinders Davids imitation, and the following of so good an example, and that is, the want of Davids affection, which breathes and breaks out in this holy exclamation, O how I love thy Law Ps. 119.97., and thence follows his meditation all the day: Love desires union, and longs to be much with the thing loved. Gods great complaint is, I have written to him the great things of my Law, but they were counted as a strange thing Hos. 8 12.. Divers now a dayes look strangely upon Scripture, their countenance (as it is said of Laban in regard of Jacob) is not towards it as it was yesterday and the day before Gen 31.2.; but would they claim kindred of it, and say unto Wisdom, thou art my Sister, and to Vnderstanding, thou art my Kinswoman Prov. 6.4., and so grow into an holy familiarity with it, ther, as neer kinred love to look much one upon another, so would they look often and with delight into the Book of God; and by the frequent reading of it, supply themselves with the matter of that heavenly meditation which the Scripture marks in, and makes the marks of, the choisest servants of God.

I come now to the Objections of the other sort, and which ordinary people use to make, to whom I do especially direct this discourse.

Object. 2. We hear the Scriptures r • ad in the Congregation, and may not that suffice for us who must of necessity follow our Callings that we may live in the world? Object. 2.

Answ. 1. Answ. 1. We cannot but think that the Eunuch coming to Jerusalem to worship, Act. 7 27. heard the Scriptures read there, that being one part of the service performed at their Feasts, as is expresly declared at the Feast of the Passover, when it is said that Hezekiah spake comfo • tably to the Levites that taught the good knowledge of God 2 Chron. 30.22.. In which teaching, reading is presupposed, for we find it express'd otherwhere, and namely, that in the Feast of Trumpets, the Law was brought before the Congregation, and was read from the morning until the mid-day Neh. 8.1.2, 3.. And it is more like it was read at the Feast of Pentecost to which the Eunuch came, because in that Feast, they remembred the singular benefits of the Lords giving of the Law in M • unt Sinai unto them at that very time, and their freedom from the cruel Laws of the Egyptians Deut. 16.12., under which they had lived before. But though the Law were thus read, and heard read in publick; yet a good man (though a great man) is not content to sit and hear the Word read in the Congregation (which is, I grant, a great duty Deut. 31.12., Neh. 8.3. but he reads also in private: yea, the Eunuch returning from the Feast, and the Reading there, reads also sitting in his Charet, and Philip is sent to joyn himself to the reading-Charet Act. 8.28, 29..

Answ. 2. Answ. 2. As for those that say, They are imployed all the week in worldly business: they ought to know that they have so much the more need to read Scripture, that in the crowd of earthly cares and concernments they may not lose their God and their Souls. It's true, that ruder people are ready to resolve that it is to be left to Ministers and Monks (as Chrysostom relates their words) to read Scripture, I have wife and children, and houshold care Chrysost. in Mat. homil. 3. Non sum, inquit, ego Monachus; uxorem habeo & filios & curam domús. (sayes one and another), why do you press me to read it? Now it's true, that it doth most and very highly concern Ministers to read Scripture; And that not only for guarding themselves against those Errors which (men of better parts then hearts) ensnare novices in, by abusing their own Reason and Gods Word, but also, that they be throughly furnished for every good work belonging to them as they are men of God 2 Tim. 3.17., for which though they may be competently enabled (and so as to make a good shift) by searching the Scripture (as they have occasion) for their business; yet they will never be so compleatly habituated for it, unless the ordinary reading and study of Scripture be made their business. Ministers therefore are in special bound to give themselves to reading and meditating Scripture, that their profiting may appear to all, yea, that's (in a manner) their whole work 2 Tim. 4.13, 14, 15.; But this will not excuse People for not reading Scripture, unless their mind be, that Ministers should be wise to Salvation, and not themselves 2 Tim. 3.15.. Men that are every day abroad in the world, and still receive wounds, have more need of medicines Chrysost. ubi supra. , laid up in the Soul-healing Scriptures.

Answ. 3. Answ. 3. Now for that part of the Objection, wherein living in the world is spoken of, all Christians are to be admonished to take heed that they cloke not their negligence and listlesness to the reading of the Word by the pretence of necessity, nor shut out Piety by the argument, or rather the imagination of Poverty: All such things are answered in our Saviours counsel and direction for the best way of thriving in the world, which is this, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you Mat. 6.33.. They that say, Give us this day our dayly bread, before they say, Thy Kingdom c • me, may thank themselves if they want the comfort both of that Bread and that Kingdom, neither of them being sought in their due place.

Object. 3.Object. 3. But what shall we do that are altogether unlearned, and cannot read?

Answ. 1. Answ. 1. If you might have learned to read (when you were little) and would not, account it your sin, and repent of it, and pray God to supply that want otherwise; but if you had no means to enable you to read, look upon that as your affliction; which affliction those careless Parents provide for their children who will not learn them to read in their childhood, when they may so easily do it.

Answ. 2. Many there are that being grown up, and desirous to read have learned and do learn to read that blessed Book of God. Answ. 2. If it be more hard for them to learn then for children, (as indeed it is) yet desire, and pains, & prayer, may and do overcome the difficulty; Say with tears, Lord, though I be not worthy to open and to read the Book, neither to look thereon Rev. 5.4., yet let free grace help; and by weeping and praying out of ardent desire to see with thine own eyes the wonders of Gods Word, thou mayst well hope God will satisfie thine hungry and thirsty Soul, Mat. 5.6.

Answ. 3. If thou canst not attain to read thy self, Answ. 3. yet hear those that can; yea, strive and take a course to hear them, like that poo • blind woman Joan Waste. in the Book of Martyrs, that (being uncapable of learning to read her self, because she was blind) gave a peny or two pence to one & another, telling them aforehand how much they should read to her upon a price, whereby she so profited, that she was able to recite many Chapters of the New Testament, and to plead for that true Religion for which she was at last a blessed sufferer in those Popish flames Acts & Monuments, 3. Vol pag. 757.. They that cannot attain to read, have this comfort, that it is said not only, Blessed is he that readeth, but it is added also; And blessed are they that hear the words of this Prophesie Rev. 1.3.. Hear therefore diligently and write (yea, desire God to write) what thou hearest, in thy heart; and when it is there, read it over and over again by serious meditation, Psal. 62.11.

Object. 4. Though I do read, yet I cannot understand: What profit is there in it then? Object. 4.

Answ. Answ. So the • unuch might say, and did say, How can I understand without a Guide Act. 8.30.31.? But first, this is an argument (to thee) against hearing it read, as well as against reading thy self, and so thou will shut out both, Secondly, Many things in Scripture thou mayest and doest understand. Thirdly, There are two reasons of reading; the one is, because thou doest understand; the other, that thou maist understand; know therefore, that reading what thou doest not understand, with a desire to understand, is a good way to have a Philip sent unto thee, or to move the Lord to move thee to go to a Philip, that so thou mayest understand; yea, Ministers are every where sent to help thee, and cause thee (by giving the sense) to understand the reading Neh. 8.8.. And Fourthly, If Christ know thou art desirous to know, he will help thee to learn; and that so, as thou shalt see cause to say at last, Lord, now speakest th • u plainly to me (in thy Word) and speakest no proverb, John 16.17, —27.

Object. 5. But I come weary home with work: Will you put me to reading then? Object. 5.

Answ. First, Our Saviour shews us, that a Servant that comes weary from work is call'd to wait upon his Master, Answ. before he eat and drink himself, Luk. 17.7, 8. and that may teach us, that we may not neglect the service of our great Lord, though we come from the field weary. Secondly, Reading some part of Scripture is a work of another kind▪ and may be accounted a recreation, in regard of hard bodily labour. Thirdly, There is also a time (after labour) of refreshing (in the use of the creatures) by which nature may be so recovered as to be fitted for reading. Fourthly, He works very hard that will not read a Letter from his Friend, from his Prince, before he takes his rest. If any say, The case is not alike; for such Letters as come to our hand day by day, we have not seen before, and therefore we read them without delay, but having once perused them, we do not still read them; Now the Bible we read sometimes our selves, and we hear it read often, no need therefore to be ever reading it. To this I answer, that they that read the Book of God well, and they that read it most, will never make this objection: for they know by good experience, that the holy Scripture is so full and fathomless, that every new reading of it (with reverence and lifting up their hearts to God, that he would open their eyes to see wonders out of his Word Ps. 119.18.,) I say, every such new reading of it, brings a new light into the understanding; a new heat into the heart and affections; and puts a new life into an holy life. As for those who know not this, let them betake themselves to the diligent and dutiful reading of Scripture, that they may at length know it. And they that look upon reading as the receiving of their food, will be ready to read often, as they receive often the same sort of food: The truth is, Mens fasting takes away their stomack; I mean, it is their not reading that makes them unwilling to read: for duties well performed bring in that delight which will make them still, and make them easily performed. To him that hath shall be given, Luk. 8.18.

Lay aside therefore (dear Christians) all carnal excuses, and do not use your Bible as you do your better clothes, that is, on the Lords-day, and then lay it aside till the next Lords-day; but look upon the words of Gods mouth as Job did, that is as upon, yea, esteeming them more, then your necessary food Job 23.12.; and that will be a motive to you to use it as you do your food, to read ordinarily as you feed ordinarily, that is, twice a day, though something may arise extraordinarily to hinder the one or the other. I know there is a difference between Servants, and those that be Masters of their time; They that are at their own hand (as they say) may take a time as they please; but they that are under the power of others, must do as they may; and yet they also, though they cannot take, yet should make a time, that is, make hard shift for a time to see what the Lord God sayes Psal. 85.8., and learn to be so provident as to place themselves there where the Governours, knowing the benefit of the Word themselves, will therefore give those that belong unto them the more liberty to look into it.

I shall conclude all that I have to say concerning this argument, with the adding of two Motives (which the times wherein we live may much mind us of) to this necessary duty of being well-read in Scripture; the one drawn from our doubtful condition (in this world and in this land) outwardly; the other from our dangerous condition spiritually.

The first of these the Scripture it self points unto, giving this as a reason why it is a blessed thing to read and hear and keep it, to wit, because the time is at hand Rev. 1.3., that is, times will come (and how near they be at any time none can tell) wherein there will be so great affliction, that they only will be found blessed persons, who have read, observed, and laid up Scripture-consolations: Vnless thy Law had been my delights (saith David), I should have perished in my affliction Ps. 119.92.49, 50..

The later of these also the same Word of God layes before us, foretelling that in the last dayes (which were come then, 1 Cor. 10.11. and are come much more now) perilous times shall come 2 Tim. 3.1.7, 8, 15, 16., and that in special by seducing Teachers, who will certainly prevail over poor silly creatures that are ever learning, for they be the hearers of many and different Teachers, and desirers of new things, but are never able (because they take not the right course to settle, but the right course to unsettle 2 Tim. 4.3, 4.) to come to the knowledge of the truth. Now, How shall this be helped? That Paul tells us, by recommending the Scriptures in the later part of the chapter, as the armour and antidote in infecting and truth-resisting-times, minding Timothy therefore of his knowing of them from a child (which was (as is shewed before) by the reading of them, though other means be not excluded). That of our Saviour, Ye err, not knowing the Scriptures Mat. 22.29., is a perpetual truth; that is, all Error ariseth from want of right Scripture-knowledge: Hence Enemies to Truth, and they that would draw others into Errors, are very angry at Scriptures. What base thoughts Papists have of them, appears by their words; Pighius in Hierarchia. vid Ju • l: apolog. Eccles. Anglicanae. for they call the Scriptures, a cold, uncertain, unprofitable, dumb and dead letter; yea, like a nose of wax that can be turned any way, and be made to serve every mans purpose, —yea, beggerly Elements, and that the labour is in vain that is bestowed on them; These blasphemies they belch out, well knowing that their counterfeit commodities pass best in the dark, and therefore the morning light Isa. 8.20. of the Word is to them as the shadow of death Job 24 7.. And Hereticks generally, either disclaim them (in a great degree As Montanus and Marciom did, affirming that they knew more and better then either Christ or his Apostles.,) or else, tamper with the divine Witnesses, and handle the holy Scriptures so as to make them their own Word, not Gods Word. As for Sectaries, their common character is, that they care little for Gods Ministers: the true meaning whereof is, that they care little for the Word of God rightly understood, and therefore have (and labour with others to have) low thoughts of Ministers, because it belongs to their Office to give the right sense of Scripture, Neh. 8.8. Mal. 2.7. Such may not for shame grosly deny and reject Scripture; but let all observe whether that which they be most real in, and magnifie most, be not extraordinary Revelations, and that which they call a light within, reporting the Scriptures As the Papists do, that call i • Theologiam atramentarian, and d • ad ink, Go • seq • ils, &c. See Dr. Favour, antiq. cap. 6. p. 151. to be Ink and Paper (as if Ink and Paper could make men wise to Salvation, 2 Tim 3.15.). The tru • h is, there is one grand Error that rears up and bears up all other, and that is, a light estimation of the Word of God, eminently appearing in the dislike, yea, (in many) in the (formerly unheard of) detestation of those whom God hath called to be the Ministers of the New Testament for the Truth of God, Rom. 15 8. And let all observe, that they that turn their hearts from Ministers first, grow to a contempt of Scripture it self at last. I shall not doubt, to put all this upon the account of neglecting to read, or of the negligent reading of, the Word of God; else would never so many Christians have run away from God and his Ordinances, as in these dayes they do. If any shall say, they be the Bible-bearers that are fallen away (for so some profane persons will be ready to scorn the Professors of Religion): To this I answer, That it is one thing to bear a Bible, another to read it with reverence, and to search it with diligence, and to pray (when they read) for the knowledge of Gods mind in it, with all humility and sense of their own weakness and unworthiness; It is such, and not every reading that will serve the turn. I grant, that Christians have brought their Bibles to Sermons; but when they have done that, they have not (as the Beroeans did) brought Sermons to their Bible; but have taken Preachers words without the grounds which they brought out of Gods Word, and therefore have been carryed away by the pleasing (but poysoning) wo • ds of contrary Teachers. My advice therefore in conclusion (to such Christians as are yet capable of counsel, and specially to those of my own charge) is briefly this; As you hear with your own ea • s, so see with your own eyes, and be much conversant with God in the serious reading of Scripture: And seeing there were never so many helps for a right understanding of Scripture as there are now, by sundry sound Expositions and Annotations published (of late) in our own Language; Do we that are able, make use of such helps, that so being prepossessed with the Word of Christ dwelling ri • hly in you in all wisdom Col. 3.16., that is not only richly, but rightly, and in the true sense and meaning of it; there may be no room for the contradictions of subtile and seducing men, but such a resolute retaining of the Truth of God as may render you capable (however it go with us in this Land, or in this World) of that heart-securing promise, Because thou hast kept the Word of my patience, I will keep thee from the hour of tentation, that is, either from being in it, or from being hurt by it; unto which I add that which followeth, Behold I come quickly, hold that fast which thou hast, that no man take thy Crown, Revel. 3.10, 11. Finally, Remember that the Word of God is the food wherewith all Saints are fed, both Men and Angels Bernard in assump. B. Mariae Serm. 5., for even the Angels desire and stoop low to look into it, 1 Pet. 1.12. and a Table is (as it were) spread for them in the Church by which the manifold wisdom of God is known unto them Eph. 3.10.. Take therefore every day some part of this heavenly Manna, this Angels food Psal. 78.25., to support you in the Wilderness of this World, till you come to eat it new, (as our Saviour saith of the Sacrament Mat. 26.29.), that is, in a new and glorious manner to partake in the life that is held out in it, in the heavenly Canaan.

1. Question.

What is the first thing in Religion needful to be known by every Christian, and especially by every Commmunicant?

Answer.

That the holy Scriptures contained in the Old and New Testament Eph. 2.20. are the Word of God 2 Tim. 3.16. John 17.17. 1 Th • s. 2.13.; and a perfect rule of faith and life 2 Tim. 3.16, 17., necessary to be known and believed of all that will be saved, 1 Tim. 2.4. Joh. 5.39. & 20.31.

2. Quest.

What do the Scriptures principally teach us as more neerly concerning our Salvation?

Answ.

Something concerning God, and something concerning our selves.

3. Quest.

What are we to know concerning God?

Answ.

That there is one Deut. 6.4. only Isa. 45.21, 22. true, and everliving God Jer. 10.11, 11., who hath made Gen. 1.1. and doth govern all things in heaven and in earth Mat. 10.30. John 5.17..

4. Quest.

Is there nothing else necessary to be known concerning God?

Answ.

Yes, we are to know also, that though there be but one God, yet in this one God-head there are three distinct Persons 1 Joh. 5 7. Mat 3.16, 17. & 28.19., the Father, the Son, and the Holy Ghost; each of which is God John 1.1. Act. 5.3, 4., and yet they are not three Gods, but one God, of one Substance, Power, and Eternity Joh. 10 30. 2 Tim. 3 16. with 2 Pet. 1.21. inspired of God, and moved by the Holy Ghost are all one, for they are one God..

5. Quest.

What are we to know concerning our selves?

Answ.

Something is to be known concerning our condition whilest we live in this present world; and something concerning our state after death.

6. Quest.

Concerning our state here, and namely the estate of our souls, What is there more especially to be observed?

Answ.

We should especially know and consider of our good creation; miserable fall, and gracious redemption.

7. Quest.

How was man at first created?

Answ.

Very good Gen. 1.27, 31. Eccl. 7.29.; for he was made after the Image of God, in knowledge Col. 3.10., righteousness, and true holiness Eph. 4.24..

8. Quest.

How comes it to pass (then) that men are so bad now? or, Whence ariseth our miserable fall?

Answ.

From Adam's disobedience in eating the forbidden fruit Gen. 2.16, 17. & 3.6., whereby he cast himself and all his posterity into a state of sin and death, both temporal and eternal, inasmuch as in him all men sinned Rom 5.12, 18, 19. & 6.23..

9. Quest.

How could they that were un-born, and far from any being when Adam sinned, be guilty of his sin, and fall with him into so sad a state?

Answ.

Even as Levi is said to pay Tithes in Abraham to Melchisede • k, (though he were not born when Abraham paid them, but long after) because he was in the loyns of Abraham when Melchisedeck met him Heb. 7 9, 10.; so may all man-kind be said to sin in Adam, because they were all in his loyns when he sinned.

10. Quest.

But what reason can be given, why it should be so?

Answ.

Because the Covenant which God made with Adam was made with him as a common person 1 Cor. 15 47. [first man, and second man] as if there were none but those two men in the world, viz. because common persons, in whom others are comprehended.; and so it bound not him alone, but took in all his posterity, who being rooted and reckoned in him, did therefore fall in, and with him, 1 Cor. 15.21, 22. with Rom. 5.12.

11. Quest.

Man being thus faln, Shew now what is to be known concerning his Redemp • ion, and restoring?

Answ.

That when, in regard of th • frailty of faln man, Life could not be obtained by the righteousness of Works Rom. 8.3, 4., God did not leave him to perish, but entred into a new Covenant of Grace Gen. 3.15. Rom. 10.5, 6. Gal. 3.21, 22., for the restoring of him into an estate of righteousness and salvation by a Redeemer, Rom. 3.23, 24.

12. Quest.

Who is the Redeemer?

Answ.

The Lord Jesus Christ, God and Man in one Person, Isa. 59 20, 21. Luk. 1.35. 1 Tim. 2.5. & 3.16.—

13. Quest.

Why must Christ our Redeemer and Mediator be Man?

Answ.

That he might, in the nature of man that had offended Heb. 2.14, 15, 16., being himself without 1 Joh. 3.5. 1 Pet. 3.18. sin), do Gal. 4.4, 5., and suffer Phil. 2.7, 8., whatsoever was necessary for the satisfaction of Gods justice 1 Tim. 2.5, 6., and the salvation of sinful and lost man Mat. 1.21. Luke 19.10..

14. Quest.

Why must he be God?

Answ.

That he might stand under the infinite wrath of God, overcome death Psal. 90.11. Mat. 26.37, 39. Act. 2.24, 25. 1 Cor. 15.54, 57. Rom. 1.4., with all other enemies of our salvation Col. 2.15. Luk. 1.68, 71, 74., and that he might give worth and efficacy to his satisfaction Heb. 9.14., and obedience Rom. 10.3. Phil. 3.9., for the perfect purchasing and redeeming of us to himself Act. 20.28..

15. Quest.

What is more particularly to be known concerning Jesus Christ our Redeemer?

Answ.

We are to know that for the performance of the work of our Redemption, he was in the fulness of time conceived by the Holy Ghost Luk. 1.31, 35., born of the Virgin Mary Luk. 2.6, 7.; that he dyed for our sins, rose again for our justification Rom. 4.25.; that he ascended into heaven Act. 1.11., and there sitteth at the right hand of God to make intercession for us Rom. 8.34.; from whence he shall come (at the day appointed of God) to judge both the quick and the dead Act. 3.21. & 17.31. 2 Cor. 5.10.—.

16. Quest.

Are all men made partakers of the saving benefits of this Redeemer?

Answ.

Not so; because Christ and his saving benefits are applyed and received only by faith Joh. 1.12., which all have not 2 Thes. 3.2., but the elect only Joh. 10.26. Tit. 1.1.; and which they that want, are condemned already, because they believe not in the Name of the only begotten Son of God Joh. 3.18..

17. Quest.

Is there not something also to be known and believed concerning the Church?

Answ.

Yes, we are to believe that there is an holy Heb. 3.1. Catholick (that is, Universal) Church Ephes. 1.22. or Congregation, gathered out of all quarters Isa. 60.4. John 10.16. & 11.52. of the world; wherein forgiveness of sin, (in the Name of Christ) is preached Luk. 24 47., communion of Saints exercised Act. 2.42.44., and eternal life obtained Act. 2.47..

18. Quest.

Is nothing required in Christians but faith?

Answ.

Yes, we are to know also, that we are bound to lead a godly life Tit. 2.12., that is, a life ordered according to the Word of God Rom. 12.2., in righteousness and holiness Luk. 1.75., without which none shall see the Lord Heb 12.14..

19. Quest.

But in many things we offend all; What are we therefore to mind further in regard of our sin, and manifold disobedience?

Answ.

In regard of our sinful estate naturally, and our f • ilings continually, we are further to know, that Repentance is necessarily required Luk. 13.3. Act. 11.18., for without that we must perish; And is to be still renewed, for in that way we must look for pardon 1 Joh. 1.9., and yet ever come to Christ for procuring life, Joh. 5.40. Mat. 11.28.

20. Quest.

What are we to know concerning our estate after death?

Answ.

That the souls of the faithful do immediately after death, live with Christ in blessedness Luk. 23.43., but the souls of the wicked go immediately into Hell-torments Luk. 16.22, 25..

21. Quest.

And what shall become of the bodies of both?

Answ.

There shall be a resurrection of the bodies John 5.28, 15. of the just and the unjust Act. 24.15. at the last day; at which time all shall appear before the Judgment Seat of Christ 2 Cor. 5.10., in their own persons, to receive the things done in their bodies, according to that they have done, whether it be good or bad.

22. Quest.

What doth the Scripture declare concerning the last and everlasting disposal of the persons of men at that day?

Answ.

As they are, and as they die, so they shall be disposed of hereafter; The wicked, therefore, and such as would do nothing for Christ, shall go away into everlasting punishment, but the righteous into life eternal Mat. 26.40, 46..

Having spoken thus far concerning the General Doctrine of Scripture; and the Main Points of Religion, the knowledge whereof is more necessary to Salvation; I shall now proceed to speak more particularly of the Sacraments, and (in special) of the Sacrament of the Lords Supper, of which I should have made mention, and inserted them, in the fore-going general Instructions, but that I purposely reserved them to a peculiar and larger Explication in the now ensuing Questions and Answers.

This is the great and the good reason of respecting Ministers; Hence Paul, speaking of Timothy, saith, He worketh the work of the Lord, as I also do; let no man therefore despise him 1 Cor. 16.10, 11..

This is the more considerable, because divers seem to esteem good Ministers much, when, as it is not from love, so neither is it for their works sake; For, It may be,

1. For fear, and to comply with them when the times and present Powers favour them; or when it is, some other way, dangerous to disdain them: so Haman did Mordecai the greatest honour Esth. 6.11., for he durst do no other; so the Devils give Christ fair words, for fear of torment before the time; And that great testimony of the unclean spirit Act. 16.17· (mentioned before) might be given, either to make their doctrine the more suspected, because they had the Devils testimonial; or else to flatter with the Apostles, for fear they should marr his market, as they quickly did Act. 16.18.. Thus that third Captain fell upon his knees before the Prophet Elijah, for fear of losing his own life, and the lives of the fifty with him 2 King. 1.13..

2. For their better grace, because some good Ministers of great parts, have a general fame, and are had in honour with the people: so that, if they favour them also, they shall be the better thought of. No marvel if many of the Pharisees came to John's baptism, for Jerusalem and all Judea went out to him, Mat. 3.5, 7.

3. Out of civility and courtesie; so men use to invite the Preacher to dinner (which is an argument of respect); and thus Simon the Pharisee (none of the worst: it seems, nor of the best) desired Christ to eat with him, Luk. 7.36.

4. Out of zeal to this or that Opinion, which makes men extol that Minister that maintains it. There's much estimation in a way of faction. Thus when there arose a dissension between the Pharisees and the Sadduces, Paul having declared himself to be a Pharisee, the Scribes that were of the Pharisees part, arose, and took Pauls part Act. 23.6, 7., and present him as a man, to whom (haply) a Spirit or an Angel had spoken, and consequently, such a person as to whom if any offer violence, he shall be found to fight against God. Thus they that hated Paul to the death, plead for him, because he stood for that which they held, and contended with the other side about.

5. Out of malitious subtilty, to draw something from a good Minister by fla • tery and fair words that will hurt or undo him. Thus the P • arisees speak highly of Christ, Thou art true, teachest the way of God in truth, carest not for any man Mat. 22.16., not because they meant to commend him, but to catch him: for if he say, Tribute is to be paid, he shall be looked upon as a betrayer of the liberty of his Countrey, and be hated of the people; If he deny the payment, then they have him in Caesars trap.

6. Out of a private grudge against some zealous Minister or faithful Pastor, who desires the good of his hearers rather then their good will, and therefore deals plainly and • oundly with them that they may be reformed and saved. In this case, hypocrites pay (in full) to Paul in their honour, that they may rob Peter; that is, they commend the Minister of some Parish near them, or one eminent in the County, that they may the better rebel against and debase their own Pastor, or some other that preaches among them and cometh closer to them then they are willing of; Thus the Jews magnified Abraham, Jacob, Moses, but the use of it was, to cast a slur upon Christ himself. And some speak highly of dead Ministers, to lay low the living.

In brief, carnal men (as one observes) can never esteem Ministers in love as they should; because their work that should procure them honour, works with corrupt men to their dishonour.

But to speak now on the other part, The Lords Labourers are to be honoured for their work sake; and that because it is work, and such a work, and their work.

First, it is a work: And in any good work, men diligent and laborious have been still esteemed Prov. 22.29. 1 Tim. 5.10.. Hence Pharoah enquires whether Josephs Brethren be men of activity, for then he will make them rulers over his Cattel Gen. 47.5.: And Jeroboam being observed by Solomon to be industrious, or one that did work 1 King. 11.28., he was therefore made Ruler over the charge of Joseph.

Secondly, It's a worthy work 1 Tim. 3.1., fair, honourable, not a vulgar, but an eminent work.

This appeareth three wayes,

1. By the Author, and end of it. It is from God, and for God; From God as the Author, It's he that brings men nea • to himself to do Tabernacle-work Num. 16.9.. And the Commission of Gospel-Ministers is issued forth out of Christs own Charter, unto whom all power is given both in Heaven and in Earth, Mat. 28.18, 19. And it is also for God as the end of it; when David would set out the work of the Temple, and speak honourably of it, It's a great work (saith he); for it is not for man, but for the Lord God 1 Chr. 29.1.: such is the wo • k of the Ministry, it is, to bear the name of God Act. 9.15., before the children of men; and by sowing the seed of the Word, to be instruments of bringing forth those fruits of righteousness that are for the glory of God, Luk. 8.15. Phil. 1.11. Col. 1.6. Thus is God the Alpha and Omega of the Ministers Office.

2. By th • subject matter of it, for the work of a Minister of the Gospel, is, to preach the high, hidden, and manifold wisdom of God, and that among those that are perfect 1 Cor. 2.6, 7, 8, 9. Eph. 3.8., who alone can receive & are capable of such heavenly mysteries; It is, to preach the unsearchable riches of Christ. In sum, It is to preach Christ, that mens eyes may see that King in his beauty 1 Cor. 1.23. Isa. 33.17.. This is Angels work, Luk. 2.10, 11, 14. yea, Angels wonder, and sweetest study, Eph. 3.10. 1 Pet. 1.11, 12.

3. By the object of it, (as to men) and that is, their everlasting salvation, 1 Tim. 4.16. Obad. v. 21. How did men honour (in the Old Testament) their temporary Saviours 1 Sam. 11.12. & 14.45.? How have men still honoured Physitians Eccl. 38.1. and bodily Saviours? Hence Paul was honoured with many honours, Act. 28.10. If they be thus esteemed (out of the principles of nature) that save mens lives, how much more should they be reckoned of, out of the principles of grace, that are Instruments to save mens souls? unto which soul-salvation bodily cures do but hold the Candle, to shew in a small degree how great it is: as we see our Saviours own bodily healings, which were but obscure expressions to mens sense of his soul-healing vertue, Mat. 8.17.

Thirdly, It's [their] work; that is, besides the work and worth thereof, they are called to it. If others (uncalled to that Office) do the work, the honor is not due; it appertaineth not to them any more then the work doth 2 Chr. 26.18.. Who commends a busie body in other mens matters 1 Pet. 4.15. 〈 in non-Latin alphabet 〉 .? But if they be duly called, and the Word of Reconciliation be committed unto them as the Lords Ambassadours; then they are to be highly esteemed both because of the work, and the right they have to administer it.

All this is cold comfort for such as are call'd to the Ministry, and yet are careless of doing their Office; for the worth is joyned to the work and the doing of the work: insomuch that Idol-shepheards fall under the most heavy and dishonorable judgements. Zec. 11.17. And unsavoury Salt is neither fit for the land, nor yet for the dunghil, when it hath once lost its savour, it is thence-forth good for nothing but to be cast out and trodden under foot. So great is the infamy of Ministers that are the Salt of the Earth, when they are quite destitute of Ministe • ial vertue, Mat. 5.13. Luk. 14.35.

Yet, let all take heed of contemning the Office because of the person; say not (if you see some (or many) bad) These be your Ministers. But so manage the dis-estimation of ill-deserving Ministers, as alwayes to preserve the estimation of the ever-honourable Ministry,

Having thus opened the Text, I shall shut up all with an earnest Exhortation to Christians to make conscience of performing the duty which it doth so manifestly and fully mind them of.

In this Exhortation, because our desire is not to have an estimation forced, but flowing from light and love, I shall therefore speak in the Apostles language,

We beseech you Brethren, know those that labour among you, and are over you in the Lord, and admonish you.

1. As the great gift of Christ, who when he ascended up on high, gave gifts unto men Ephes. 4.8.11.. Amongst the rest, he gave some to be Pastors and Teachers, to continue to the end of the world; Not only the abilities of Ministers are Christs gift to his Church, but their Office, according to the old Prophesie, I will give you Pastors Jer. 3.15.. Let none therefor call in question the wisdom or love of Christ (as if he knew not what was best for his Church, or were loth to give it) but prize the gift for the Giver, and consider how much they are like to stead you▪ whom he hath left in his stead 2 Cor. 5.20.. Christ is the great gift of God Joh. 4.10., and Ministers the great gift of Christ.

2. As Ambassadours for Christ 2 Cor. 5.20.: in whom God is pleased to treat with you, and by them (in Christs Name) to offer conditions of peace unto you; yea, God doth (as it were) beseech you by us to accept of his terms, and to be reconciled to himself. Unto Ministers is committed the Word of reconciliation, that you may enjoy, and be happy in, the work of reconcil • ation; O How beautiful (to a sin-sick-soul, that labours under the sad sense of Gods anger) are the feet of them that preach the Gospel of peace?

3. As your great comforters in your most grievous afflictions: It is the misery of misery, that there is no more any Prophet Psal. 74.9.; but, though the Lord give you the bread of affliction, and the water of affliction, and your Teachers be not removed into a corner, but your eyes behold your Teachers Isa. 30.20, 21., how great cause is there to say, Blessed are your eyes, for they see, and your ears, for they hear? M • t. 13.16. The sight of Christ in the Gospel-Ministry 2 Cor. 3.18. makes believing souls not only desirous to depart out of the wo • ld in peace Luk. 2.29.30., but willing to live in the world in trouble, Phil. 1.24.

4. As your soul-guard and defence, against false Teachers, who (like subtile Foxes) deceive first, and (like grievous Wolves) devour after Eph. 4.14. Act. 20.28, 29.30.. A Minister is an Over-seer, that people may not be over-seen and over-reached by Church-cheaters, that by good words and fair speeches deceive the hearts of the simple, Rom. 16.18. even as of old the Serpent beguiled Eve, 2 Cor. 11.3.

5. As the Chare • s and Horsemen of Israel, as your Lifeguard and the best Militia of the Nation: who do not only prevail in the behalf of a weak Church over every Amal • k Exod. 17.11., and so procure their peace; but so wrestle, as to prevail with God (it is not hainous to say, over God, Hos. 12.4) in the behalf of a sinful Church, and so obtain their pardon Numb. 14.20.. How often had Israel been burnt up by the fire of Gods anger, had not Moses stood in the gap Ps. 106.23., and the Ministers of the Lord wept and prayed, between the Porch and the Altar? The last and best refuge is, Go to Isaiah, Isai. 37.3.

6. As the Angels of the Churches, and the glory of Christ, 2 Cor. 8.23. Yea, the Galatians did not over-do (their fault was to give over) when they received Paul as an Angel of God, even as Christ Jesus, Gal. 4.14. O how far short do Ministers now come of Paul? (which makes us tremble to speak of these high things) but yet the Gospel-Ministry being (for substance) common to them and him, let none think it arrogance in us to mention them, nor themselves discharg'd of imitating them.

More particularly (that I may go on with the Text) look on Ministers;

1. As Labourers; Do not think their Calling an idle Calling; They are Husbandmen, (whose work is never ended; yea, Harvest-Labourers Mat. 9.38., whose work is never easie): yea, such as labour for your souls, a work of all other the hardest, if it be done well; and the happiest, if it succeed well; and to you the unhappiest, if through your fault, it succeed ill, 2 Cor. 2.16.

2. As those over you; in the Lord; Not as triumphing in their superiority, but as trembling at their charge, and rejoycing in the lowest condescentions to take you up and win you to Jesus Christ 1 Cor. 9.22.. They are such as preach not themselves but Jesus Christ the Lord, and themselves your servants for Jesus sake 2 Cor. 4.5.. He spake reason, that said, There is but one servant in an house, and that's the Master 〈 in non-Latin alphabet 〉 . Plato. , for he must take care for all, and take pains for all, that every one may have what is fit, and what is due; so there is but one servant in the Congregation, and that's the Pastor, who (upon peril of his soul) is to guard and guide the sheep, and according to their several and various necessities to provide for them; a painful and careful work. I would Christians knew what conflicts conscientious and zealous Pastors have for their charge Col. 2.1., and how our God humbles us among them, (while we stand higher on our Watch-Towe • ) in beholding those horrible evils of one sort and another, which we know not how to reform, 2 Cor. 12.20, 21.

3. As Admonishers of you; and therefore suffer the words of exh • rtation Heb. 13.22., make conscience of receiving and obeying admonition: Remember, that better is a poor and wise child, then an old and foolish King that will no more be admonished Eccles. 4.12.; and forget not what an high place, an admonishing Abigail had in Davids heart, 1 Sam. 25.32. See Prov 5.11, 12, 13. & 29.1.

In all these regards, hold faithful Ministers in reputation, Phil. 2.29.

And that for their works sake] wherein observe, that he that honours any Minister for his work, will honour every Minister that doth that work well; — though of poor parentage and presence Amos 7.20. Matth. 13.55. John 7.24., though of meaner gifts and parts Rev. 3.8.: Great difference between Paul and Timothy, yet, he worketh the work of the Lord as I also do, (saith Paul), therein we agree, Let no man therefore despise him 1 Cor. 16.10, 11.; yea lastly, though there be some failings and personal infirmities. That great Luther had his faults, and some of Gods servants suffered by his vehemency; yet, I often use to say (saith Calvin Calv. Epist. 57. H •• oviae, 80. An 1597.,) Though Luther should call me [Devil] yet I shall give him that honour to account him an eminent servant of God. It's a great Antidote against faction, to esteem Ministers for the right and proper reason, that is, for their works sake, not for their wits sake.

That I may draw to a conclusion of this discourse, Think not (beloved Christians) that it is out of an affectation of self-advancement that this estimation is thus urged; we desire to speak the Apostles words with the Apostles spirit, It is not that we should appear approved; but, that ye should do that which is honest, though we be as Reprobates, that is, in mens account, (for otherwise) I trust that ye shall know that we are not Reprobates 2 Cor. 13.6, 7.. It is not for our selves we plead, (as men and poor earthen vessels) but for our Calling (as Officers) and that for your sakes.

We beseech you therefore (again) esteem Ministers very highly, for you are concerned in it very deeply. If you regard them not, Remember how far the disesteem reacheth: for our Saviour saith, He that d • spiseth you despiseth me, and he that despiseth me, despiseth him that hath sent me Luk. 10.16.. He that offereth an affront to an Officer (discharging his Office according to law) offers an indignity to the King in whose name he executes his office, and from whom he hath it; And so they that offer abuse unto, and put sleights upon, Ministers (discharging their Office according to the Gospel), they offer a dishonour to him, that is the Prince of the Kings of the Earth Rev. 1.5., and that goes very high; How is it that ye are not afraid Num. 12.8.? For so far is Christ from suffering this to go unpunished, that disestimation and contempt of the Ministry ends (without repentance) in deprivation, desolation, damnation.

1. It is for this that people are deprived of the Gospel. The Kingdom of God shall be taken from you (saith our Saviour) and (to make that good) Lo, saith Paul, we turn to the Gentiles Mat. 21.43. Acts 13.46.. And it's a sad thing (to them that know what it is) to see Pauls face no more, Act. 20.38.

2. This ends in desolation; mocking Gods Messengers, dispising his words, misusing his Prophets, was the immediate fore-runner, and reason of the Jews dismal destruction by the Chaldaeans 2 Chr. 36.15, 16, 17.. And for the same reason, worse came upon them after, and is on them to this day, even wrath to the utmost, 1 Thess. 2.15, 16.

3. This ends in that which ends not, even in Damnation; for, How can a generation of Vipers escape the damnation of hell? Mat. 23.33. yea, How shall we escape (though we be not such Vipers) if we neglect so great salvation? to wit, as it is offered in the Gospel-Ministry, Heb 2.3.

O fear, you that live under the droppings of Gods Ordinances, lest by not caring for them (as dispensed in Gods way) the Heavens over you become Brass, by taking away those over you whose doctrine drops as the rain Deut. 32.2., and then the earth will be Iron Deut. 28.23.: your hearts will be Iron-hearts; What hope of fruit, without rain, without husbandry? or of heaven, without fruit? Luk. 3.8, 9.

But (on the contrary), If Ministers be esteemed for their work, and for Him that sets them awork; Then

1. God will be pleased; for it is Christ himself that is received, Luk. 10.16. and it must needs please the Father well, that the Son is honoured, Joh. 5.23.

2. The Gospel will be continued; for as the loss of first love, causeth the Candlestick to be removed Rev. 2.4, 5.; so where there is an estimation in love, more light is vouchsafed. When Philip was reverenced in Samaria, Peter and John were sent after him Act. 8.14.. And Christ himself went from those that were weary of him to those that waited for him Luk. 8.37, 40., the Salvation of God is sent to the Gentiles, for they will hear it, Act. 28.28. O ye Parents, rob not your children of the light of the Gospel, by your light account of it, Mat. 22.5.

3. As when Gods Kingdom is sleighted, outward comforts are removed Mat. 21.43. with 23.38., and destroying Armies introducedMat. 22.5, 6, 7.: So when it is sought, outward comforts are added, Matth. 6.33. How hath England flourished under Gospel-dispensations, and estimations? And our Eclipses have arisen (and will arise) from despising and persecuting a faithful Ministery: of which (therefore) let all beware that love the common peace, Psal. 122.6.

4. As it shall be easier for Tyre and Sidon, and Sodom at the last day then for Gospel-contemners Mat. 11.22, 24., so they that receive and reverence it, shall find mercy at that day 2 Tim. 1.18., when Christ shall come to be glorified in his Saints, and to be admired in all them that believe, and mark why, because our testimon • (the testimony of Labourers among them) was beleived 2 Thes. 1.10. In that day▪ shall we rejoyce in Christians (and so they in us) if we have not run in vain, nor laboured in vain, Phil. 2.16.

To conclude this: let it be your care (dearly beloved Christians) now God hath wrought such wonders for our peace and settlement, to make some amends for that shameful contempt that hath been poured on the Ministers of Christ of late, by your double honour 1 Tim. 5 17.. And as for those many that have departed (we are more willing to say, have been carryed from us, and against us) by the distemper of the times, what shall we say, but (as the holy Prophet sometimes did, though with some alteration), Lord God of Abraham, Isaac, and of Israel, — Let it be known that we are thy servants; and that thou hast brought the heart of this people back again, 1 King. 18.36, 37.