THE Lord gave a Commandement unto Moses, to put into the Ark of the Covenant, the gol­den Pot that had Manna, Aarons rod, the tables of the Covenant, and the Cherubins of glory, sha­dowing the Mercy seat. The Ta­bles of the Law did represent the preaching of the Law; the Che­rubims of glory shadowing the Mercy Seat, did shew forth the preaching of the Gospel; the Manna did de­clare the Sacraments; and the Rod of Aaron did signifie the Discipline. This Ark was carried by the Priests and Levites of the Law; no other among the Jews could nor ought to carry it, to show that there are none but the Ministers of God, that have authority to preach the word of God, either of the Law or of the Gospel; to give the Sacraments, and exercise the Ecclesiasticall disci­pline. It was a particular, honour unto the Priests and Levites, but it was also a burthen; and indeed the name of Priest in the holy language signifies a Prince and a ser­vant. A Prince, there is Honor, a servant, there is ser­vice. [Page 2] And that excellent Apostle Saint Paul, that vessel of Election saith,1 Tim. 3.1. This is a true saying, if any man desire the office of a Bishop he desireth a good work, in saying, excellent, he denotes the dignity of the Charge, in qualifying it a work, he signifies the charge of the Dignity, an honou­rable labour. In the same place he describes the duties of the Ministers of God, and the qualities that they ought to have, in the seven first verses of that Chapter.

It is that which the Apostle propoundeth in the ninth Chapter of this first Epistle to the Corinthians; he sets forth unto us explicitly and implicitly, two sorts of Pa­stors; The one sort of Pastors, are such of whom an an­cient Father speakes, namely Chrysostome, there are many and there are few, many by name, but few in ef­fect: who have the charge to preach the Gospel, but do not preach it;Isa. 65.10. They are watchmen that are blind, they are dumb dogs that cannot bark, as the Prophet Isaiah styles them; and therefore wo unto them because they preach not the Gospel, as the Apostle teacheth us covertly and implicitly, in this sixteenth verse of our Text. The se­cond sort is of those that are Pastors, not onely by name but also in effect; whom the Apostle subdivides in two ranks, The one, that preach the Gospel, but against their will, though the dispensation of the Gospel is committed unto them, Cor. 9.17. in the 17 verse of this Chapter, as the Pro­phet Jonas, who preached the word of God to the Ni­nivites against his desire, and as it were perforce. The others that do preach the Gospel willingly; whom the Apostle doth again subdivide into two ranks. Such as do preach the Gospel willingly and live of the Gospel, for the labourer is worthy of his hire. and Saint Paul in the1 Cor. 9.19. 14 verse of this chap. even so hath the Lord ordained that they which preach the Gospel should live of the Gospel; So Saint Pe­ter, and the brethren of our Lord Jesus, and the rest of the Apostles, preaching the Gospel have lived of the Gospel, as the Apostle doth declare unto us openly in the beginning of this Chapter. The others that do preach [Page 3] the Gospel, notwithstanding do not live of the Gospel, as Paul and Barnabas among the Corinthians 1 Cor. 3.4.5, 6, 7. Have we not power to eat and to drink? have we not power to lead about a si­ster, a wife, as well as other Apostles, and as the brethren of the Lord and Cephas? or I onely and Barnabas have we not power to forbear working? Who goeth to Warfare at any time at his own Charges? who planteth a vineyard and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? &c. Now S. Paul doth glory in regard of the Corinthians, because he preached the Gospel for nought, although he might have lawfully taken a Salary, which was due unto him, and according to the ordinance of Je­sus Christ: and therefore he glories not in respect of God, or in respect of the Apostles; but partly in respect of the Corinthians, partly against the false Apostles. He glo­ries not that he preached the Gospel, but that he preach­eth the Gospel gratis, for nothing; for it were better for him to dy, than that any man should make his glorying void, as he saith in the verse that precedes our Text. But for that he preacheth the Gospel, he cannot, no more than he ought not to glory, as he teacheth us in this 16 verse of our Text, which we have read unto you.

For though I preach the gospel, I have nothing to glory of, for ne­cessity is laid upon me, yea wo is unto me if I preach not the Gospel.

A notable and noble passage of Scripture, an excellent, emphaticall, and patheticall sentence, wherein there is not a word but hath its weight; in the which, we are to consider by Gods grace and assistance, these two points; the first is the duty, the office and exercise of the Apostle; which is to preach the Gospel; for he saith, Although I preach the Gospel. The second point is, that the Apostle doth not glory in that he preacheth the Gospel, and that for two reason, the first is, the necessity, for necessity is laid upon me. The second is the threatning, Wo is unto me if I preach not the Gospel.

We will not stand here to represent unto you what the word Gospel, and to preach the Gospel, signifies; because we have understood not long ago what this word signi­fies [Page 4] in the expounding of these words.Gal. 1.8. Though we or an An­gel from heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. Onely we will observe, that the word Gospel, is a Greek word, which in prophane Greek authors signifies,

First of all, good and happy news.

Secondly, it signifies, the sacrifice, that they offered unto their gods, for the good news they had received, and that sacri­fice was called Gospel.

Thirdly, it signifies the Salary and reward, or the gift that was made unto him that brought the good news and that gift and Salary was called Gospel. But in holy Scripture; the word Gospel signifies by excellency the good news; and solemn publication, of1 Tim. 3.16. the Son of God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. Apoc. 14.6. The everlasting Gospel, which hath been preach­ed since the fall of man in the beginning of the Creation; and shall last unto the end of the world. The Francis­cans had invented and published a book full of horrible blasphemies, which they named, the Gospel of the holy Ghost, or the everlasting Gospel; saying, that the Go­spel of Christ should not last above fifty years. But the Book was refuted by Guiliemus de sancto amore, condemned by the Pope and secretly burnt.

Now the holy Apostle Saint Paul, did preach the Gospel in Arabia, at Damascus, in Antioch at Cyprus, in Licaonia, at Lystra, at Pisidia, in Macedonia, at Athens, at Corinth, in Asia, in Europe, at Troas, at Miletum, in Jerusalem, at Rome, in Pam­philia, at Pergamus, in Attalia, in Mysia, at Salanus, at Pa­phos, in Samothracia, at Neapolis, at Philippi, at Berea, at Thessalonica, and other places.Rom. 15.19. Through mighty signes and wonders, by the power of the spirit of God, so that from Jerusa­lem, and round about unto Illyricum, he fully preached the Go­spel of Christ. The Apostle therefore preached the Gospel of Christ, and that at all times, and in all places, accor­ding to his Apostolicall charge, and laboured more abun­dantly than all the Apostles1 Cor. 15 10.: Yet not he, but the grace of [Page 5] God which was in him. Now although he preached the Gos­pel in this manner, with so much labour and pains, he hath not wherein to glory, and that is the second point that we have to observe; when he saith,

I have nothing to glory of. Although the Gospel is an ex­cellent thing, and the preaching thereof an Honourable work; although I have preached the Gospel, I have no­thing to glory of; he glories indeed in many other things, in that he hath exercised his office to teach with a pure conscience.2 Cor. 1.12. For our rejoycing is this, the Testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world, and more abundantly to you ward. He glories in the hope of the Glory of God, and in his afflictions.Rom. 5.2, 3. We rejoyce in hope of the glory of God, and not onely so, but we glory in tribulations also. He glories in his infirmities.2 Cor. 12 5. Yet of my self I will not glorie, but in mine in­firmities. He glories in the Crosse of Christ,Gal. 6.19 God forbid that I should glory, save in the Crosse of our Lord Jesus Christ by whom the world is crucified unto me, and I unto the world, But we read not that he glories in that he preached thd. Gospel; because he did not seek his own Glory, nor the glory of men, but the glory of God.Rom. 5.11. We joy in God, through our Lord Jesus Christ. The Pharisees did love more the glory of men, than the glory of God; but the Apostle who had been a Pharisee, was no more one, and did not seek his own glory; but was an Apo­stle, and servant of Jesus Christ; did imitate his Master; who said,Joh. 8.50.59. I seek not mine own glory. If I honour my self, my Honour is nothing; and Saint Paul saith,1 Thes. [...].6, nor of men sought we glory, neither of you, nor yet of others. So we speak not as pleasing men, but God, which tryeth our hearts. We are your servants for Christs sake, and we do not preach our selves, but the Lord Christ? he Joh. 7.18. that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousnesse is in him, saith Christ; and there­fore,2 Cor. 5.12. we commend not our selves unto you, but give you occasion to glory on our behalf, not being covetous of vainglory. 1 Cor. 35 6, 7. I have planted, (saith Paul) Apollo watered, but God gave [Page 6] the increase, so then neither he that planteth any thing, nor he that watereth, but God that giveth the increase. Who then is Paul, and who is Apollo? but Ministers by whom ye believed? The Apostle therefore had no other aim nor end, but the advancement of Gods glory, the Kingdome of Jesus Christ, and the salvation of men: he was not swoln with ambition, nor desirous of vain glory, but he endeavou­red onely to cause the light of the Gospel of the glory of Christ to shine: he did glory not in his parentage, nor in his riches, nor in his wisdome, nor in his strength, but in God; according asCor. 1.31. it is written, He that glorieth, let him glory in the Lord. He might well glory that he was ele­cted,Luk. 110.20. that his name was written in heaven, but although he preached the Gospel he had nothing to glory of, and gives the first reason; saying, For necessity is laid upon me, to wit, to preach the Gospel; that which I necessarily do, hath nothing of Apostolicall glorying; for necessity takes away all matter and occasion of glory. Now this necessity is laid upon me, and therefore I have not wherein to glory.

Where observe here, that the Apostle speaks not here of a necessity of constraint; (as we speak in the Schools) as if the Apostle did not preach the Gospel willingly, but against his mind, and will: God forbid that we should su­spect any such thing of our Apostle; who was not one­ly ready and willing to preach Christ;Act. 21.13. but he was ready also to be bound, yea to dye at Jerusalem for the name of the Lord Jesus. And in this Chapter, here of our Text, he doth1 Cor. 9.17, 18. it willingly and heartily; which appears, because he preached the Gospel without charge. 1 Pet. 5.2 Ye fed the flock of God, not by constraint but willingly, not for filthy lucre, but of a ready mind, as Saint Peter writes. Behold the rea­dy courage of the Prophet Isaiah, as soon as he hear­ethIsa. 6.8. the voyce of the Lord, saying, whom shall I send, and who will go for us? he presents and offers himself immediately, and saith, Here am I, send me. In like manner the ApostleRom. 15.15. was ready to preach the Gospel, as much as in him was; for as soon as he hears the voyce of the Sonne of God thun­dering [Page 7] from heaven; he asksActs 9.6. trembling and astonished; Lord, what wilt thou have me to do? and immediately ob [...]ys the voyce of Christ; he speaks freely in Damascus, c [...]n­founds the Jews, and confirms that Jesus is the Christ; and therefore, O King Agrippa,Acts 26.19. I was not disobedient unto the heavenly vision, but shewed unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, &c. and therefore the Apostle did preach willingly and not by compulsion; he speaks not of a necessity of coaction, but he speaks of ano­ther necessity. This necessity is twofold; the one in re­gard of the people, and the other in regard of himself.

First of all, in regard of the people; for it was necessa­ry that the Apostle should preach the Gospel unto the people of God; because that the Ministry of Gods word is so necessary, that the saviour of the world saithLuke 10.42. One thing is needfull. And the wise King Salomon foretelleth;Prov. 29.18. Where there is no vision the people perish, and there is no light of the sunne, nor meat nor drink, so necessary to foment and nourish this animal and corruptible life; as the ministry of the Apostles and Pastors, is to preserve the Church of God, and to foment and cherish it with the word of God, which is the spirituall food of our souls.

The second necessity is in regard of himself, in as much as he was an Apostle; for necessity was laid upon him to preach, which was in respect of the necessity of obligati­on, and that was double.

1. In regard of the Commandement of God, for God had called Paul to the Apostleship, and had commanded him to preach,Rom. 1.1 Paul was called to be an Apostle separated unto the Gospel of God and as it is said of the Prophet Jeremiah, Jer. 1.5. Before I formed thee in the belly, I knew thee; and before thou camest forth of the womb I sanctified thee, and I ordained thee a Prophet unto the Nations. So the Apostle tells us of himself.Gal. 1.15 16. When it pleased God, who separated me from my Mothers womb, and called me by his grace to reveal his son in me, that I might preach him among the Heathen. And Cstrist calls unto Paul, Acts 26.16, 17. rise & stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witnesse both of these [Page 8] things which thou hast seen and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee. And thereforeAmos 3.8. The Lion hath roared, who will not fear? The Lord God hath spo­ken, who can but prophesie? Amaziah the Prief of Bethel said, Amos 7.12, 13, 14, 15. unto Amos; O thou Seer, go flee thee away into the Land of Judah, and there eat bread, and prophesie there; but prophesie not again any more at Bethel; for it is the Kings Chappel, and it is the Kings Court. Then answered Amos and said to Ama­ziah, I was no Prophet, neither was I a Prophets son, but I was an herdman, and a gatherer of Sycomore fruit; and the Lord took me as I followed the flock, and the Lord said unto me, go pro­phesie unto my people Israel. As if Amos had said, I did not heretofore prophesie, but now I do prophesie, for there is a necessity laid upon me to prophesie. So Saint Paul was neither an Apostle, nor an Apostles son, but a Pha­risee, and a persecutor of the Apostles, and disciples of Christ, and of his Church; but after he received a Com­mandement from Christ, Go, I do ordain thee a minister of the Gentiles: this necessity was laid upon him to preach the Gospel. This necessity of Gods command did make Mo­ses to teach the people of the Jews, although he was a­dopted son of the daughter of Pharaoh. It was this that induced the Prophet Isaiah to prophesie, although rich, and noble, being the uncle unto the King Manasses (ac­cording to the opinion of the Hebrews) So likewise Paul though an Hebrew of the Hebrews, of the tribe of Benja­min, a Pharisee as touching the Law, brought up at the feet of Gamaliel, did preach; for the necessity of Gods Command occasioned the necessity of obligation: Saint Paul was obliged by the Commandment of God to preach the Gospel, without any glorying therein;Luke 17.10. When ye shall have done all those things which are commanded, you say, we are unprofitable servants, we have done that which was our duty to do, saith Christ the Saviour of the world unto his Disciples.

2. Saint Paul was bound to preach the Gospel by his calling, for his office, and those excellent and eminent ti­tles [Page 9] of his vocation did oblige him to do it, the pro­phets, the Apostles, the Evangelists, and Ministers of the word of God, are stiled the Chariots of Israel, and the horse­men thereof; Angels, watchmen, Bishops, overseers, superin­tendants, fishers of men, the light and salt of the earth, workers and labourers, yea labourers together with God, builders, vine-dressers, Pastors, spirituall Fathers, Stewards of the mysteries of God, saviours, starres in the right hand of Christ; and other such titles and admirable names that are attributed and appropriated unto them in holy scripture; to shew and signifie their calling, their charge, their duty, and their honour. We read that Timotheus the Musician was so ex­pert, learned and admirable in his art; that he made of men, Lions or Lambs, when he would; for playing on his instrument, he did so stir up and encourage Alexander the great, that he did arm himself with all his armour, ani­mated and provoked with courage, and force to go and fight against his enemies, and then on a sudden changing the tune and notes, he touched so sweetly on the strings of his instrument, that he did pacifie and mollifie King Alexander, he did calm him and made him as supple and quiet as a Lamb. The Ministers of God are intitled Boa­nerges, which is the sons of thunder, Mark 3.17. who ani­mate and encourage the faithfullEph. 6 19 15, 16, 17. to take the whole armour of God, having their loins girt about with t [...]ruth, and having on the breast plate of righteousnesse, their feet shod with the prepara­tion of the Gospel of peace, above all taking the shield of faith, and the helmet of salvation, and the sword of the spirit, which is the word of God. By these heavenly weapons they fight a­gainst the Devil, the world, and the flesh, and have the victory over them. They are besides in another conside­ration stiled Boanerges the sons of thunder, to thunder the Judgements of God against sinners, and to draw them to repentance and humility, and to reclaim them, and make them as tame, & quiet as lambs. The ministers are also na­med Barnabas (which is being interpreted the son of consolation, Act. 4.36. to comfort all that mourn)Isa. 61.1. to preach good tidings unto the meek, to bind up the broken hearted, to proclaim liberty to [Page 10] the Captives, and the opening of the prison to them that are bound. They are stiled Barsabas, Acts 1.23. to wit sons of Conversion, converting sinnes to repentance, yea and they are called Bar-jonas sons of the dove, that is to say, sons of peace and reconciliation. So that these titles which are given them do shew their Office and duty, their honor and charge, for it is not an idle dignity, but a work and honourable burden. Thus in the Old Testa­mentHabbak. 1 1. The burden which Habbakuck the Prophet did see, and Saint Paul in the new Testament calls itRom. 1.5. grace and Apostle­ship or charge of Apostle. Now these titles above menti­oned did appertain unto Paul as an apostle and Evangelist, to represent his vocation, office, obligation, and there­fore necessity was laid upon him to preach the Gospel.

But besides this twofold necessity; there was another necessity that did presse and urge him, namely the threat­ning and curse of the Lord, in case he shewed himself re­fractory, and disobedient and would not preach the Go­spel, and that is that which the Apostle propoundeth in the last place, which he saith, ‘Yea wo is unto me, if I preach not the Gospel.’

Here we must observe that the word Wo is taken in holy Writ two manner of wayes.

1. It doth signifie a corporall wo, a temporall curse, calamity and misery.

2. A spirituall and everlasting wo and curse. When Jesus Christ said,Mat. 24.19. Wo unto them that are with child, and to them that give suck in those dayes; he speaks not there of a spirituall and eternall wo, but of a temporall and cor­porall wo, whereunto women that are with child and that give suck, shall be subject in those times. But when he saith,Luk. 6.25 Wo unto you that are rich, for ye have received your consolation, &c. He speaks of a spirituall and everlasting wo: so the rich man that had had here on earth his con­solation, was in eternall desolation and misery in hell. ForLuk. 16.5. Abraham said unto him, son, remember that thou in thy life time received good things, & likewise Lazarus evil things; but now he is comforted and thou art tormented. And the Reprobates do [Page 11] feel in hell unspeakable torments, which eye hath never seen, nor ear heard, neither hath entred into the heart of man, crying out uncessantly, Wo, wo unto us.

Now when the Apostle saith here, wo is unto me, he means it not in the first sense, he speaks not of a tempo­rall and corporall wo; he would and should rather have said in that sense, wo is unto me that I preach the Go­spel, and happy should I be, if I did not preach the Go­spel, for the apost [...]e because of the preaching of the Go­spel, was in temporall misery, in afflictions, in tribula­tions, in persecution in prison, wipped, stoned, and in extreme danger of death. The prophet Jeremiah cryes outJer. 15.1 [...]. Wo is me my mother, that thou hast born me a man of strife, and a man of contention to the whole earth, and elsewhere he saith, I Jer. 20.7.8 am in derision daily, every one mocketh me, for since I spake I cryed out, I cryed violence and spoil, because the word of the Lord was made a reproach unto me, and a derision daily. Even so the Apostle might very well say of himself; wo unto me that I preach the Gospel, for I am esteemed a man of strife for the Gospels sake,1 Cor. 9.9 13. We are made a specta­cle unto the world, unto Angels and to men, we are made as the filth of the world, and are become the off-scouring of all things unto this day. The Apostle therefore takes not this word wo in this sense; but he means first and principally of in­ternall and eternall wo; everlasting damnation and death hangs over my head, if I preach not the Gospel, and this necessity is imposed on him if he will not incur eternall death, therefore he addes in this ninth chap­ter of our Text, Least by any means when I have preached to others, I my self should be a cast away. And else where,2 Cor. 13.6. I trust that ye shall know that we are not reprobates. And therefore he exhorts his disciple Timothy, 1 Tim. 4, 16. Take heed unto thy self and unto the doctrine, continue in them, for in doing this, thou shalt both save thy self, and them that hear thee. It is not to say, that Pastors are the saviours of men, but God doth use and imploy their ministry to save them; they are like the finger of Saint John Baptist, shewing them Christ, and saying, Behold the Lamb of God which taketh away [Page 12] the sins of the world. Or like unto those that brought unto Jesus Christ the blind or lunatick, or that had the pal­sie, or possessed with Devils, or such like, that he might heal them. Now the word of God threatens those shep­herds that do not their duty, nor execute their office,Ezech. 39 2. Wo be to the shepherds of Israel that do feed themselves; should not the sheperds feed their flocks? in like manner the Pro­phet Jeremiah speaks in the name of the Lord,Jer. 23.1. Wo unto the Pastors that destroy and scatter the sheep of my Pasture (saith the Lord) and our Lord Jesus Christ did pronounce the sentence of wo against the Scribes, Pharisees, and Do­ctors of the Law;Mat. 23.13, 16. Wo unto Scribes and Pharisees, Hypo­crites, for ye shut up the Kingdome of heaven against men, for ye neither go in your selves, neither suffer them that are entring to go in, &c. Wo unto you blind guides. It is not therefore with­out ground and reason that the Apostle saith here, wo unto me, if I preach not the Gospel of Christ.

Observe again, that the Apostle saith here, if I preach not the Gospel; he sayes not if I preach not the traditi­ons of the Pharisees, the ceremonies of the Jews, the injunctions of men, or the Statutes of Princes, but the Gospel which Jesus Christ hath preached and command­ed; and therefore not another Gospel, it is not to say that there is another Gospel, another Jesus, another spirit, 2 Cor. 11.4. (for there is but one true Christ, one true Gospel, to speak properly) but it isGal. 1.7. a perverting of the Gospel of Christ, as we call the false Church, a Church but abusively, and clear from the right use and sense; now as wo is unto him if he preacheth not the Gospel, so wo is unto him if he preach another Gospel than the Gospel of Christ. Therefore the Apostle protestsActs 20.27. That he hath not shunned to declare all the Councel of God, and that he had received of the Lord that which he had delivered unto them, 1 Cor. 11.23. not mans tradition in lieu of Gods commandements (as Christ reproaches the Pharisees) but teaching and observing all that was commanded to the Apostles to keep and teach, according to this comman­dement, Saint Peter saith,1 Pet. 9.1. If any man speak, let him speak [Page 13] as the oracles of God: this was represented by Aaron who had round about the hem of his garment bells of gold and pomegranates between them, Exod. 28.33. the sound of the bells signified the preaching and that divine and excellent harmony of the true and pure Doctrine of the word. And certes, Pastors are the Ambassadours of God. Now as an Ambassadour of a King dares not advance any thing of his own, nor exceed or go beyond his Com­mission; but governs himself according to his commissi­on and prescriptions that are given him in writing by him that sends him. Even so the Ministers of the Gospel who are the Ambassadours of the great God, do in like manner. The voyce of God saith unto Isaiah the Pro­phet,Isa. 90.6. Cry; he dares not notwithstanding cry of his own head, or put forth his own intention, his own inventi­on, but he saith unto God, What shall I cry? then the voyce doth suggest unto him the matter and subject of the cry; thence it came to passe that he was accustomed to close all his prophesies with this sentence, as he saith in the pre­cedent fifth verse of that chapter, for the mouth of the Lord hath spoken it. ‘Isa. 1.7.9.The Lord saith unto Jeremiah, whatsoever I command thee, that thou shalt speak, and the Lord put forth his hand, and touched his mouth, and the Lord said unto him, behold, I put my word in thy mouth.’ It is that which the Prophet Ezeki­el represents unto us, what God speaks unto him, saying; ‘Ezech. 3.1, 2, 3.Son of man eat this roll, and speak to the house of Israel; then I did eat it, then he said, go, get thee unto the house of Israel, and speak with my words un­to them, giving to understand thereby, that his pro­phesies were a recitall of the words contained in the roll, which was given him to eat; according to which the Prophets ordinarily began their prophesie.’ Thus saith the Lord, and the mouth of the Lord hath spoken it: To give us to understand, that the Prophets, Apostles, and Pastors, ought not to teach or preach any thing, but the word and will of God; for if they prophesie, teach or preach any thing but the word of God and the Gospel of Christ; wo will befall them.

[Page 14]These things being thus briefly expounded, it remains that we apply them unto our selves, to our use, and for our instruction.

From hence we have an use of redargution; for this Doctrine condemns those of whom Gregory speaks, the world is full of priests, and notwithstanding, there are found but few Labourers in the harvest; they take upon them the office, but do not execute the charge, they leave the charge, the preaching and the office, and take the bene­fice and benefit thereof, such are Archbishops, Cardinals, and Bishops among the Papists; we may also say, some of our Bishops, and some of our Ministers of the word of God among us in this Land, who esteem nothing in this world more unworthy of their persons, than the charge of teaching; and seems unto them that it is a thing too low, contemptible and inferiour unto the Episcopal and Ministeriall dignity, to preach the Gospel, and notwith­standing they do possesse and enjoy great Benefices and re­venews. Saint Paul saith here, wo is unto me if I preach not the Gospel, but they say clean contrary, wo unto us if we do preach the Gospel. The Apostles said, ‘Act. 6.2.9It is not reasonable, that we should leave the word of God, and serve Tables; but we will give our selves continu­ally to prayer, and to the Ministry of the word.’ But the Popes, Cardinalls, Archbishops, Bishops, in a con­trary sense do the quite contrary, it seems unto them that it is not reasonable, that they should leave the politick affairs of the State to preach the word; they esteem it to be a base and vile thing to preach the Gospel, whereasPet. 1.12. the angels themselves desired look into it, to search and know the depth, and the bottome of this profound mystery of the Gospel, yea they were joyfull and ready to preach the birth of ChristLuk. 2.10 13, 14.; ‘Behold I bring you tidings of great joy, and with the angel there was a multitude of the heavenly host, praising God and saying, glory to God in the highest, and earth Peace, good will tow­wards men.’ The charge of the Ministry is so honorable, the burden so heavy (saith Chrysostome) that it is formi­dable [Page 15] unto the angels, that the Angels themselves not­withstanding, would esteem it an honour, and would crouch and stoop their shoulders to bear it; and there­fore, how noble, how rich, how honorable soever men are let them not think that the Ministry is too vile or unwor­thy of them, but rather that they are unworthy of the Mi­nistry, as it appears by the forementioned and forenamed titles; for they are fellow servants with the angels, yea they are stiled angels; yea to which of the angels, unto w^ch of the Princes of the world, did God at any time time say, that which he said unto his apostles & ministers?Mat. 16.19. whatsoe­ver you shall bind on Earth, shall be bound in Heaven, Whatsoever you shall loose on Earth, shall be loosed in Heaven. AndJohn 20.23. whose soever sins yee remit they are remitted unto them, and whose soever sinnes ye retain they are retained. But if the Cardinals, Archbishops and Bishops of the Romish Church do preach, it is but rarely and seldome; and when they preach and teach, they do not preach the word of God, but false doctrine, the traditions of men; the superstitious cere­monies of the Pope; they feed the people with Fables, and curious Questions; so that in what manner soever we do consider them they are ranked and comprehended within and under the curse, Wo unto them because they preach not the Gospel.

2. This condemns those that swell and raise up them­selves against God and against his Church, by oftentation, ambition or vain glory; a vice altogether unworthy of pa­stors, and Ministers of Gods word, and notwithstanding a cōmon vice, but a dangerous one; so that it is a safer thing to hear the word of God than to preach it; for he that hears Gods word learns to humble himself, but he that preaches, is in danger to exalt himself; for the more he receives the graces of God, the more he is subject to am­bition, and certes we see, that the Apostle Paul was in dan­ger to exalt himself above measure, in that he was an A­postle, ‘2 [...] 4.7 And through the abundance of the revelati­ons, caught up to the third heaven into Paradise, heard unspeakable words, which is not lawfull or possi­ble for a man to utter; there was given unto me a thorn [Page 16] in the flesh, the Mssenger of Satan to buffet me, lest I should be exalted above measure.’ Pirncipally this sin is incident to novices and young ministers1 Tim. 3.6 who are in danger to be lifted up with pride, and to fall into the condemna­tion of the Devil; as if he should have said, he will glory in that he is a minister,Mat. 7.22. and preacheth; Lord, Lord, have we not prophesied in thy name? O we must not glory in that, for though I preach the Gospel (saith Saint Paul) I have nothing to glory of. If Saint Paul, so great, so excellent an Apostle, could not glory in that; who in all his E­pistles abaseth himself, that God may be his all, and may be thereby exalted and glorified, who will know nothing, save Jesus Christ, and him crucified; who protests that he will glory, not in his vertues, not in his merits, but in his infirmities, that the power of God may rest upon him. If such an Apostle so sensible of his infirmities, so humble by reason of them, such an Herald of the mercy of God, such an enemy of the merits of men, such a trum­peter of their sinnes and demorits, if such an Apostle could not, would not boast of such things, and especially would not glory in the preaching of the Gospel, because necessity was laid upon him, and wo unto him if he did not preach it: how much lesse the Pastors and ministers of the word of God, inferiors to so great an Apostle, have they matter and occasion to glory therein? by rea­son of that necessity and of that threatning.

But to come nearer unto our selves, and to apply those things and uses to us that are Pastors, and to the brother whom we are to establish and ordain unto the holy mi­nistry, (without making a particular application unto our said brother, as we might) We learn, and he also, our duty, which is proposed at length in this 9. chapter of the 1 Cor. and in the first of Timothy chap. 3. and in first chapter of Titus, which we will read to you anon.

The first and principall duty is to preach the Gospel, and teach the truth, and will of God contained and re­vealed in the sacred Scripture,2 Tim. 3.16, 17. Given by inspiration of God, and profitable for doctrine, for reproof, for correction, for instru­ction [Page 17] in righteousnesse; that the man of God may be perfect, throughly furnished unto oll good works, sufficient not onely for our salvation, which the Papists confesse, but also for our instruction which they deny; witnesse Bonner, Bishop of London, who examining a martyr and telling him that he was a right Scripture man, and would have nothing but Scripture; and his Chaplain, who said that he would have nothing, but his little pretty Gods book. And is it not sufficient said the martyr for our salvation, yes said he it is sufficient for our salvation, but not for our instructi­on: O replyed the martyr, God send me the salvation, and you the instruction; and truly if it be sufficient for the one, it is also for the other; for in the 13^th v. of the same chap­ter, it is able to make thee wise unto salvation, and that not onely the man of God, the minister, the Doctor; but also the simple, the ignorant; it maketh wise the simple, Psal. 19.8. for if it appertains onely to the learn­ed and wise to read the Scriptures, it appertaineth to none; for no body is learned and wise before he hath read the holy scripture: We read not the word of God because we are learned and wise, but to become so. It is that holy scripture, which is stiled a long Epistle, which the Creator sends to the creature; the Testament of God the son, and the Library of God the holy Ghost; the book of the love of God; the mirror of mans miserie, and of divine grace, the rich treasury of the King of glo­ry (wherein the spirituall manna and the water of life are to be found) the Arsenall and Armoury of the faith­full, a sword with two edges, a touchstone of truth, a lan­tern to our feet, and an anchor in the time of tempest yea, the sacred Scripture is called a Paradise; God (saith Am­brose) walked of old in Paradise, and now God walketh in Para­dise, when I read the sacred Scripture, Genesis is a Paradise, Deuteronomy is a Paradise, the Gospel is a Paradise unto me, &c. and truly well may it be called a Paradise, for the faithfull cannot find a pleasanter place than in the Para­dise of holy Scripture, where the tree of knowledge is, not that was forbidden, but that which is appointed of [Page 18] God for the elect; where standeth in the mids thereof, the tree of life w^ch is Christ, the door whereof is not kept by Cherubims with the fiery sword, but is opened unto all that are hungry; there are the rivers of lively waters to refresh those that are a thirsty, there are trees planted by God, that is, the Patriarks, prophets and Apostles, where the aire is calm; the sweet aire and refreshing breathing of the Holy Ghost; it is there where the voice of God is heard, not calling Adam where art thou, but inviting all sinners unto him, Come unto me all ye that labour and are heavy laden, and I will give you rest, leading them directly unto the tree of Life, refreshing them and comforting them. The Garden of Eden out of the which Adam was thrust forth, had but the shadow of the true, solide, and sweet pleasures which the faithfull do enjoy in this Garden of holy Scripture, wherein they hear the voice of God, see the apparition of Angels, are conversant with the holy Patriarks, and Prophets, and Apostles, yea with Christ himself, and do feed with great delight on the fruit of the tree of Life; and therefore let us con­tent our selves with this Paradise, and contain our selves within the limits and close of the holy Scripture, with­out going for h out of it.

Again the sacred Scripture is compared unto a Map, containing a description of the place of our sojourning here in this vale of misery, of our journey towards our heavenly Jerusalem, containing all things necessary for us in this our pilgrimage, both for our instruction and provision, as also for our salvation. Beyond this sacred Scripture, and without the Map thereof, there are no­thing but uncertain and unknown things. The Cosmo­graphers who describe the world, are wont to place in the lower most part of their Maps, the far distant Regi­ons and unknown unto them, these words, Terra incog­nita, and say beyond these Countries are nothing but wil­dernesses of sand, without water, full of foul, wild and venomous beasts, or ponds of unnavigable mud, or Sci­thia unhabited for cold. So beyond the sacred Scriptures, [Page 19] there are nothing but unknown Lands, desarts full of sands of humane traditions, stinking pools, cruell and venomous beasts, that is to say, of false opinions, and detestable heresies, unknown and doubtfull wayes. Be­yond this holy Scripture, there is nothing, but Scriptura incognita, the unknown Scripture, and unwritten word dangerous gulphs, where the anchor of our faith can take no hold, where all our sounding plummets are too short, and cannot sound the bottome thereof, and where we must of necessity make shipwrack of our faith; and there­fore we must of necessity keep our selves within the M [...]p of the holy Scripture, the Sea-mans compasse, the rule of sobriety, the bridle of our discourse, the limit of our faith, lest we be tossed and cast upon some unknown coast and so perish; we rest our selves in the haven of the true faith (saith Austine) where no tempest of troublesome curiosity, or of false doctrine can either trouble us, or at least drown us, and therefore let us be strong in faith, and hold that which we have, as Christ exhorts the an­gel of Thyatira, let us hold stedfast that which we have received, and continue fast and constant in the Doctrine that we have, which is the true and old Doctrine, and not new, as that of the Hereticks.

For we may demand of the Hereticks and with good ground, as Optatus did of the Donatists; an account of the beginning of their Chair, to wit of their Doctrine, which like unto Jona's gourd came up in a night, and perished in a night; having taken their beginning and birth since few dayes. Now if they demand where is the beginning of our Chair, or Doctrine, we answer in the and from the sending of the Apostles; if again they ask a testimo­ny thereof, we will produce the same Doctrine which the holy Scripture contains, which resounds in our pul­pits, which sounded or rather thundred in the Chair of the Apostles: The antient Heathens believed and held, that the fountain Arethusa which did spring out in Syracusa in Sycilie, was the river Alpheus; by what argument could [Page 20] they be perswaded, that the same water which loseth it self in the sea, or under the mediterranean sea, could in so long a space spring and rise up from the Land of Mo­reah, as far as Sycily; because that those things that were cast into that river were found again by the means of the said fountain in Syracusa. Even so we affirm that our Chair or doctrine hath taken its beginning from the time of the Apostles, although it hath been mixed or swal­lowed in the sea of this unclean world, full of corrup­tions, of false Doctrine, and manners; because it brings back unto us that precious pearl, carried away and as it were ingulphed into the bottome of the sea, by the pow­er partly of error, partly of persecutions, (but from the presence of those only unto whom God hath sent the efficacy of error, because they would not receive the love of truth, that thereby they might be saved) Consider thou Jonas, the type of the body of our Lord Jesus Christ, and therefore also of his Church, thou seest him swallow­ed up by the Whale, thou seest him devoured, and thou hast some reason to believe it; at the onely word, at the twinckling of the eye of the Lord, this monster vomits out Jonah upon the dry land, a Herald ordained to go from thence to preach unto the Ninivites, to a people ali­ens from the Church; and dost thou find it strange that this poore Church, which Popery as it were swallowed up, God willing it, having foretold it heretofore, mau­gre her power and malice, she hath vomited it up again, and rendered it in our dayes, and for to preach the Go­spel more gloriously, yea and that to our selves? So then we bring that which the Apostles have brought, have de­livered unto us, and have taught us; and therefore let us retain and maintain these Doctrines.

And let us reject all false irregular and erroneous do­ctrines, which have too much the vogue and sway in these Countreys. For England that was heretofore a Paradise, even as the Garden of the Lord, is alas become a Bochim, a valley of tears, an Aceldama, a field of blood, a Golgo­tha and Mount of Calvary, a Charnel of skulls, a common [Page 21] sinke and sewer of all sorts of Heresies, and that there are here among us as many or more sects and o­pinions than there are among all the reformed Churches in Europe. There is a place near London, named the Isle of dogs, but alas how many kinds of dogs are there in this Island of England. The sacred Scripture compares divers kinds of persons to dogs; theMat. 7.6. prophane persons, Phil. 3.2. the Schismaticks, Isa. 56.10 mercenary Pastors, Ps. 22.17. the persecutors, the Apo­states; and especially those may be called dogs, that do bark against the Deity of God, or the Trinity of persons,2 Pet. 2.22. as Arrius, Sabellian, Servetus, Socinus, and other blasphe­mous Hereticks. Such an one was Lucian, a dog in con­dition, who for his impiety was devoured by dogs. Such an one was Julian the Apostata, who being struck with an unknown dart, casted up his blood with his hand to­wards heaven, crying aloud, Thou hast overcome O Galile­an, thou hast overcome. The Arminians, and Socinians do agree together in many errors, that a man may say of them as of old, as of Plato and of Philo; either Philo doth Plato­nise, or Plato doth Philonise: So either the Arminians do Socinianise, or the Socinians do Arminianise in divers points, as concerning Predestination, original Sin, the unperseve­rance of Saints touching the kingdom of Christ, universal grace, the Sacrament of Baptisme, & of the holy Supper of the Lord, and divers other things, & among other points concerning the Son of God; saving, that the Son of God cannot rightfully & truly be called Jehovah, God of him­self, and by himself, that the arguments taken from the works of the creation, from the attributes of eternity, frō the name of Jehovah, &c. are not sufficient to prove the Deity of the Son of God; that Christ is named the Son of God in respect of his marvellous conception, his anoint­ing, his resurrection, ascention, & his sitting at the right hand of God; & is it not that which the Catechism of the Socinian Churches in Poland, and in Lithuania doth teach; affirming that there is but the Father of our Lord Jesus Christ, who is the only true God; that that man Jesus of Nazareth, born of the Virgin is not God, &c. A book full [Page 22] full of blafhemies against the son of God: a book that hath been reimprinted in England, without the know­ledge of the superior powers. A book which deserues to be burnt) and it is said it hath been) the Printers and fur­therers thereof worthy to be punished, but O Lord how long? we read a notable example in the Ecclesiasticall history. Amphilochius, an orthodox Bishop in Licaonia, made a re­quest unto the Emperour Theodosius, to be pleased to make a decree for the banishment of the Arrians out of his Em­pire, but the Emperours rejected it, as an unjust and cruell request; and which could not be executed with­out danger. Now the Bishop thought on a way how the Emperour might be moved to consent to his request He came one day with other Bishops to the imperiall Court,Theodor l. 5 c. 16. at the time that the Emperour Theodosius sat on his throne and Arcadius his son sitting on his side, newly designed Emperour with him to congratulate them; which the Bishops did and did congratulate both the Emperour and his son Arcadius, but Amphilochius did bow to the Empe­rour Theodosius, with all reverence and humility, but he did it not to his son Arcadius; the Emperour thought he did not do reverence to his son, either because he saw him not, or by forgetfulnesse; shews him his son, and adviseth him to salute and honour him; but Amphilo­chius told him, He that honours the Father honoureth the son; the Emperour taking this act, this fact to heart, with a kind of indignation replyed unto him, He that dishonour­eth the Son dishonoureth the Father; and commands those about him to cause him to avoid the Court. Amphilochius having that which he desired to attain unto his aim and end, cryed out, O Emperour doest thou take so to heart the contempt of thy sonne? dost thou think that in di­shonouring thy son, I dishonour thee? and dost thou not think, that in dishonouring the son of God, thou dost not dishonor God the Father? remember that God hates those that dishonor his Son: doth he not sayJosh. 5.23. that all men should honor the Son even as they honor the Father; he that honoreth not the Son honoreth not the Father which hath sent him. The Em­peror was so much moved with this answer, admiring the [Page 23] wise boldnes of the old man, that he descended his throne, embraced the Bishop, confessed he had told the truth, asked of him pardon, and made an Edict, banishing the Arrians out of his Empire: And certes Saint John saith,1 John 2.23. Whosoever denyeth the Son the, same hath not the Father; but he that acknow­ledgeth the Son, hath the Father also. Whosoever therefore preacheth another Gospel, another Jesus, another Spi­rit, is accursed; and if any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 1 Cor. 16.22. O that these Blasphemers that sin against God the Father, in sinning against God the Son, either in regard of his person, or of his divine or humane nature, or of his offices, were suppressed in England: For how can we be said to honour God the Father, if we permit that God the Son be di­shonoured?

2. The Ministers of the Gospel ought and are to preach the Gospel, not onely in regard of the Doctrine, but al­so in respect of a holy conversation of life; edifying the Church of God, as well with the one hand as with the other; by the preaching of the word, and by good ex­ample. For otherwise the Pastor will ruine the Church of God, more by his bad life, than he will edifie it by his wholesome Doctrine; He will destroy that which he hath built, and will pluck up with one hand, that which he hath planted with the other; for the people look as much or more to his life and conversation, than to his preaching. He that preacheth well, and lives ill, is like the statue of Mercury, who shews the way unto others, but doth not bow one step; he resembles the Scribes and Pharisees, that sent the wise men of the East, that came to adore Jesus Christ to Bethlehem, but stirred not from their houses; they are like unto the Comedian, who cry­ing with a loud voice, O heaven, shewed with his finger the earth, which the principall Magistrate beholding, could not fit longer in his place, but rose and withdrew himself from the company in a fury, saying, this man hath made a solecisme with his hand. So they that have Heaven at their tongues end, and the earth at their fingers end, [Page 24] speak false and bad Divinity, whereas they might avoid such an incongruous irregularity, and make a congrui­ty between the tongue and the hand, if they did as they speak, and lived as they preach. They are like to those that built the Ark of Noah, but did not enter into it, and were not saved; so that those who build the Church of God by their preaching, but are not of the Church by faith, which worketh by good deeds, shall not be sa­ved. They will say in the last day of Judgement to Jesus Christ the Soveraign Judge,Mat. 7.22, 23 Lord, Lord, have we not prophe­sied in thy name, and in thy name done many wonderfull works? but the Judge will say unto them, I never knew you, depart from me ye that work iniquity Psal. 50.16, 18. Ps. 50, 16, 18 What hast thou to do to declare my statutes? or that thou shouldest take my Covenant in thy mouth? seeing when thou sawest a thief, thou consendest with him, and hast been partaker with adulterers. Origen being excommuni­cated, for offering Incense on the altar, and so denying covertly Jesus Christ, requested by some to expound un­to the people a a passage of Scripture, fell by Gods pro­vidence on these 16, 17, 18 verses of this 50. Psalm; shut up the book, not able, not willing to expound that place, and wept, and all the people wept with him.Rom. 2.21, 22 23, 24. Thou which teachest another, teachest thou not thy self? thou that preachest a man should not steal, doest thou steal? thou that sayest a man should not commit adultery, doest thou commit adultery? thou that abhorest Idols, doest thou commit Sacriledge? thou that ma­kest thy boast of the Law through breaking the Law, dishonourest thou God? for the name of the Lord is blasphemed amomg the Gentiles through you. And therefore let us endeavour to marry our preaching with our life, lest that by any means having preached to others, we our selves should be cast away and reprobates, 1 Cor. 9.27. Let us build the Church of God with the one and the other hand;1 Tim. 4-13. 12.14. Let us give attendance to reading, to exhortation, to Doctrine, and be al­so patterns of the believers, in word, in conversation, in charity, in spirit in faith, in purity, and that in consideration of the laying on of the hands of the Presbytery, as it is in the 19. verse of that same Chapter.

[Page 25]We intend not to discourse here of the Imposition, or of the laying on of the hands upon the sacrifices, upon particular persons in blessing them, or in healing them, and such like things. But we say that the Imposition or the laying on of the hands, is not a naked ceremony (as some sup­pose) as if it were of no efficacy; or on the other side, as if it did imprint an indelible character, which cannot be blotted out, (as the Papists say) or in breathing on per­sons as the Bishops do, and saying to them Receive ye the Holy Ghost, they received the Holy Ghost; as Christ in breathing on the Apostles, and saying, Receive ye the Holy Ghost, they received the Holy Ghost; or as the A­postles in laying the hands on some who received the ex­traordinary gift of the Holy Ghost, as it was in the time of the Primitive Church, when God did inrich his Church with that miraculous gift, when those that had received the Imposition of hands, did speak strange lan­guages, &c. No such matter; but the laying on of the hands, which we that are Ministers have received, and which our dear brother here present is to receive; doth signifie other things: For it signifies that the Minister is not sent by himself, no man imposeth hands on himself, Aaron himself hath been chosen;Heb. 5.4. For no man taketh this Honour unto himself, but he that is called of God as was Aaron; So also Christ glorified not himself, but was called, and truly,Rom. 10.17, 14, 15. Faith cometh by hearing, and hearing by the word of God, how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent. Jer. 23.21. I have not sent these Prophets, yet they ran, I have not spoken to them, yet they prophesied. The laying on of hands therefore signifies a sending: The Ho­ly Ghost said Acts 13.2, 3. separate me 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. So MosesNum. 27.22, 23. laid his hands upon his servant and successour Joshua be­fore all the Congregation, and gave him a charge as the Lord com­manded him; Besides it signifies the power and authority given unto him to preach, that receives the laying on of [Page 26] hands, authority according to the power that is given by Jesus Christ, not to destruction but to edification; the laying on of the hands doth also signifie, that every good gift, and every perfect gift is from above, and cometh down from the Father of lights, Jam. 1.17. that God gives necessary and convenient gifts to the discharge of the Minister in his Ministry, Christ ascended far above all heavens, that he might fill all things, and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, &c. The laying on of the hands therefore doth shew that God go­verns the Ministry, and guides his Ministers by his hand, and his Church by the hand of his Ministers.Ps. 77.20. Thou led­dest thy people like a flock by the hand of Moses and Aaron. It declares the hand of God and his help, that he will be with his servants in all things and every where, will pre­serve them in all dangers, and against all kind of evils. 1 Kin. 18 46. The hand of the Lord was on Elijah, he girded up his loins, and ran before Ahab to the entrance of Jezreel. In a word the im­position of hands signifies, that the Minister who is ordai­ned of God, is assured of his calling, is not for himself, but for God and his Church; and that the Minister ought to preach, and there is a necessity laid on him: and therefore he ought to take care, look diligently to his Commission, for his office and Commission is great and heavy, and hath need to pray to God to blesse him in his calling and mis­sion.

On the other side, the laying on of the hands doth de­clare the hand of God to be heavy on him, not for good, but for evil, if he doth not his duty. For as on the one side God saith,Ezech. 33 9.8. Son of man if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul; but if thou doest not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand; and so wo unto us, if we preach not the Gospel.

And therefore the laying on of the hands doth admo­nish us, that as on the one side1 Tim. 5.22. we lay hands suddenly on no man; so on the other side,1 Tim. 4.14. we neglect not the gift that is in [Page 27] us, which was given by prophesie, with the laying on of the hands of the Presbytery. And2 Tim. 1.6. Let us stir up the gift of God which is in us, by the putting on of hands. Let us hearken to that which Saint Paul saith to Archippus, Col 4.17 Take heed to the Ministry which thou hast received in the Lord, that thou fulfill it. Let us here the summons of the Apostle Paul; I 2 Tim. 4.1, 2. charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearance and his Kingdome, preach the word, be instant in season, out of season, reprove, rebuke, exhort, with all long suffering and doctrine. And elsewhere,1 Tim. 5.21. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before ano­ther, doing nothing by partiality. And again,1 Tim. 6.13, 19. I give thee charge in the sight of God, who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confes­sion, that thou keed this Commandement without spot, unrebuke­able, untill the appearing of our Lord Jesus Christ And that thou fleest1 Tim. 6.10. Avarice the root of all evil. Avarice which Bernard re­presents, drawn by a Chariot with four wheels of vices; The first is faint heartednesse; The second Inhumanity; The third, the contempt of God; The fourth, the forgetfulnesse of death: this Chariot is drawn by two horses coupled to­gether, the one forcible taking, the other force to retain things taken; the Coachman that guides this Chariot and com­mands it, is Covetousnesse or the love of money, who guiding the covetous man in such a dangerous Coach, and with such furious horses, leads him out of the true way, makes him to erre from the faith, to fall into temptation and snares, and doth plunge him into destruction and perdi­tion, as the Apostle tells us in the 9. and 10. verses of this sixth Chapter: Therefore he doth exhort his disciple Ti­mothie in the 11. verse, But thou O man of God flee these things, and follow after righteousnesse, godlinesse, faith, love, patience, meeknesse; as thou art, and as much as thou art a man of God, not onely in regard of the Creation, and of redemption, but more particularly in regard of thy vocation, a man of God, a Minister of the word of God. Which place of Scripture we expounded unto you in a [Page] Sermon last Wednesday, as a preparative and forerunner to this action; declaring what the Minister must flee, what he must follow after, before God and before men.

3. We that are Ministers must learn that to preach the Gospel well, and render our preaching fruitfull and of efficacy, we ought to be united together.Psal. 133.1, 2 Behold how good and how pleasant it is for brethren to dwell together in unity, it is like precious ointment upon the head of Aaron (when he was ordained and consecrated an high Priest) that ran down upon the beard, even Aarons beard, that went down to the skirts of his garments. But alas, Satan to hinder the course and progresse of the Ministry, doth cast the apple of discord between the Apostles themselves, and between the Ministers of the Gospel also, One while for prece­dency,Luke 22, 29. There was a strife among the Apostles, which of them should be accounted the greatest. Another while for a diffe­rence concerning a third person, as between Paul and Barnabas, concerning John surnamed Mark; Acts 15.37, 38, 39, 40, 41. Barnabas de­termined to take with them Mark, but Paul thought it not good to take him with them; and the contention was so sharp between them that they departed asunder one from the other. So Barna­bas took Mark and sailed unto Cyprus; but Paul chose Silas and departed, being recommended by the brethren unto the grace of God, and he went through Syria and Cilicia confirming the Churches. Sometimes for the small respect which one bears another, and by false reports. We read that there was en­mity between Chrysostome and Severian, Bishops; Serapion who wedded the quarrell of Chrysostome, passed by Seve­rian and did not salute him, Severian provoked with the little respect Serapion shewed him, gives way to his passi­on,Socrates Ec­clesiasticall hi­story. and said, If Serapion die a Christian, Christ was not made man. Serapion reports the words of Severian at half and omits the first part of the Sentence, and tells Chry­sostome, that Severian maintained that Christ was not made man; thereupon Chrysostom chaseth Severian out of the City, the Empresse Eudoxia puts her self between these two Bishops, and endeavours to appease the chol­ler of Chrysostome, and brings her son Theodosius, who [Page 29] falls at Chrysostoms feet, to obtaine by intreatie a reconciliation, which by much adoe he compassed. If there had been no contention between these two Bi­shops, this had not happened; If Serapion who was Chry­sostoms friend, had prevented Severian with honour, as thePhil. 2.3. Apostle exhorts; or at least had given him the hon­our that was due to him, and in Lowlinesse of mind had esteemed him better then himself; Severian had not ut­tered such terible and unchristian words; if Serapion had not made a false report to Chrysostom concerning Seve­rian; and if Chrysostom had not been so light of beleef, but had examined both the one and the other party, and had reserved one eare for the other party as Alexander the great did, he had not expelled Severian. Hence we see what divisions among Pastours can do; it is necessary that PastoursGal. 6.2. bear with one another burdens, that is, to say to beare with the infirmityes of one another, and so fulfill the Law of Christ, to support them, redresse and restore them with the spirit of meeknesse. In the time of the reformation of the Church of God; God stirred up two excellent and eminent persons but of contrary constitutions and di­spositions, Luther, and Melancton, Luther was hot, Melan­cton cold, Luther was of a cholerick inclination, but Melancton was of a temperat and sweet disposition, Lu­ther was couragious and bold, Melancton was timorous, Luther was as oyle and fire to warme his coldnesse, Me­lancton was as water to temper the heat of Luther, Me­lancton was as a bridle to Luther, Luther was as a spurre to Melancton: by these means so contrary, and tones so diverse, there was by Gods providence a holy harmony and faire corespondence between these two great instru­ments of God, and restorers of Gods Church, being hap­pily joyned together, and bearing with one anothers in­firmities. But if enmities continue between Pastours, and that there is an apparent danger of a schisme by their di­visions; Let us observe what Constantine the great Em­perour did, who having received divers letters from the Bishops full of defamatory invectives of the one against [Page 30] the others, and seeing that the Bishops were more incon­sed to wrangle one with another, than carefull to unite themselves, and fight against the errour of Arrius. He cast all their papers into the fire, without reading any of them, exhorting them to a mutuall peace, and brother­ly concord one with another; and therefore let the Mi­nisters of the word of God preach the word of God purely, let them live holily, let them love one another cordially; O then they will edifie the Church of God more and more; and having finished their course, they shall receive their Crown of glory, Enter ye faithfull ser­vants into the joy of your Lord; and as they have beenRev. 1.20. stars in Christs right hand, in the sphere of this militant Church, Dan. 12.3 having turned many to righteousnesse; they shall shine as the brightnesse of the firmament, and as the starres for ever and ever, in the sphere of the Triumphant Church in heaven;Rev. 22.9. & 20. as they are fellow servants with the angels, yea stiled angels here on earth, they shall be like the angels in glory in heaven.

Now as we that are Ministers have heard our lesson, ye also (my brethren) have here your lesson too; for if wo is unto Saint Paul, and unto the Ministers of Gods word, if they preach not the Gospel; it followeth that wo is unto the Corinthians, and unto you, if they hear not, if you hear not the preaching of the Gospel; for if a neces­sity is laid upon Saint Paul, and upon P [...]stors to preach; there is also a necessity laid upon the Corinthians, and up­on the people of God to hear the Gospel. It is that ne­cessity whereof Christ Jesus speaks,Luke 10.41, 42. Martha, Martha, thou art carefull and troubled about many things, but one thing is needfull, and Mary hath chosen that good part, which shall not be taken away from her. He speaks of the necessity of the word of God,Rom. 10.17. For faith cometh by hearing, and hearing by the word of God, and as he is of God that preacheth the word of God,John 8.47. So he is of God that heareth Gods word. The same God that requires of the one the preaching, requires of the other the hearing; and therefore the same curse that is pronounced and threatned against dumb Pastors, is pronounced against deaf hearers. Wo unto them that [Page 31] preach not the Gospel, but alsoMar. 11.23. thou Capernaum, which art exalted unto heaven, thou shalt be brought to hell; for if the mighty works which have been done in thee, had been done in So­dome it would have remained untill this day. In Sodome, there was a Lot, in Capernaum a Jesus; Lot was a man, Christ God and man; Lot was a sinner, Christ innocent; Lot did no miracles among the Sodomites, Christ did mira­cles in Capernaum; Sodom saw not any Judgements on Je­rusalem, as Jerusalem saw those fearfull and terrible Judge­ments on Sodom, written in characters from heaven of fire and Brimstone; so that one might, as it were, read them in running, The Lake Asphaltites or dead sea, is a fearfull testimony of Gods wrath upon them; and therefore it shall be more tolerable for the land of Sodom in the day of Judge­ment than for them; verse 29. according to that the Apostle teacheth us,Heb. 2.2, 3 That if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of re­ward; how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, was confirmed unto us by them that heard him. And therefore a necessity is laid up­on the people of God to hear his holy word.

The second duty of Gods people is, to pray for their Pastors, the people think that it is the Pastors Office, and duty to pray for them, and that is true, for the Minister of God is Gods mouth to the People, and the peoples mouth to God; it is he that makes intercession between God and the people, ‘1 Sam. 12 23. God forbid that I should sin a­gainst the Lord, in ceasing to pray for you,’ saith Sa­muel; and truly Moses interceding for the Jews; Samuel and Daniel in like manner, have been powerfull intercessors, and their prayers have been of great force towards God, for the good of the people of God, in the name and in­tercession of the Messias to come, namely Jesus Christ: but you must know it is also the duty of the people to pray for their Pastors and teachers; for so great an Apo­stle as Saint Paul had need of the prayers of the Church, and said, Pray for me that the door of utterance may be given unto me, that I may speak boldly, to make known the mystery of the Go­spel, [Page 32] Eph. 6.19. and ‘and you also helping together by prayer for us, that for the gift bestowed upon us, &c.’ 2 Cor. 1.11. how much more we that are inferiours to so great an Apostle, have need of your prayers.Acts 12.5. Prayer was made without ceasing of the Church unto God for Peter. And certes we fear, that by reason of the want of the prayes of Gods people for their Pastors, God takes away sometimes the Ministers of his holy word; as God hath taken away to himself out of your Church three Pastors in nine moneths.Mr. Marmet, Mr. Mary, Mr. Primrose, Anno 1642. And God suffers sometimes Ministers to fall into strange and irregular opinions, into heresies, or into some scandalous sin, because the Church prayeth not with that zeal and fervour for their Pastors as they ought: if therefore you desire that God continue his Ministry among you, and preserve your Ministers, it behoves you to pray to God for your Ministers; for that is their desire: So the Martyrs were accustomed to close and finish their Epistles to their friends, with these words, Pray, Pray, Pray for us, &c.

Thirdly, Gods people ought to be united, and not di­vided; for where the spirit of division is, there cannot be the spirit of prayer nor of concord. Now as the amity and concord of Pastors one with another, and of Pastors with the people, is of great profit; so their division is of a dangerous consequence; the chiefs and principalls, disagreeing have alwayes their adherents. The Apostle condemnes these divisions among the Corinthians. 1 Cor. 1.12. ‘It hath been declared unto me of you, that there are con­tentions among you; for every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, Is Christ divided? is Paul crucified for you? or were you baptised in the name of Paul. 1 Cor. 3.3, 5. There is among you envying and strife, and divisions, are ye not carnal, and walk as men? who is Paul? who is Apollo, but mi­nisters by whom ye believed?’ By this he gives us to un­derstand that there is nothing more dangerous and per­nicious, than the division among the people, concerning Pastors; especially when there is more regard to one mi­nister [Page 33] than to another, and some are admirers, yea idola­ters of their persons; as the Jews preferred Abraham, Jacob, Moses, and esteemed them above Christ, an insup­portable blasphemy: Luther, Calvin, and others have been too much esteemed, and preferred before other Ministers. The report is, that there was a man in Geneva that made so much esteem of Calvin, that he said, if Saint Paul should come down from heaven, and preach at the same time that Calvin preached, he would rather hear Calvin then Paul. O let us not be admirers and adorers of persons; it is God that gives divers gifts unto Pastors by the same spirit. Such an one will expound the Text wondrous well, and cite to the purpose the Passages of the sacred Scripture; another will apply well; another will be an excellent and eloquent Orator. Such an one will be a great disputer of controversies, Another as a Boanerges will thunder forth Judgements of God; Another will be a Barnabas admirable in his consolations; This man will be patheticall in his uses; That man will be admi­rable in his prayers. Another will be excellent in Consisto­ry and in Councell, and it may be there will be some o­ther that hath not these and the like gifts, which will be more humble than all the rest. There is not one among a thousand that hath all these gifts together, as Elihu said to Job, ‘if there be a messenger with him, one among a thousand, to shew to man his uprightnesse,1 Cor. 4.1. Job 33.23.’ Therefore let us esteem them all, ‘and so account of them as of the Ministers of Christ, and stewards of the my­steries of God, and of the divers gifts o his Spirit, and that there be no divisions among us, which ruines and turns upsided down the Church of God, as sad experience teacheth us.’ That as the Tythean stone, though a great one, yet as long as it is whole swims, but being broken in pieces sinks to the bottome. So the Church of God united, subsists; but divided sinks down; sure no house, no city, no Church, no Kingdome being divi­ded can stand. And therefore if we desire the prosperi­ty of Gods Church, the good of this Church, be united [Page 34] together,Acts 2.1. be all with one accord in one place, fall not out by the way, Gen. 45.24. If Phil. 2.1, 2, 3. therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, saith Saint Paul, that ye be like minded, having the same love, being of one accord, of of one mind, let nothing be done through strife, vain glory; Eph. 4.3, 4, 5, 6. en­devouring to keep the unity of the Spirit in the bond of peace: there is one body and one spirit, ye are called in one hope of your calling, having one Lord, one faith, one baptisme, one God and father of all, who is above all, and through all, and in you all, and one mother the Church.

Now he who is is the Almighty God powerfull to confirm and strengthen us, according to his Gospel, and the preaching of Christ; fortifie us more and more in faith, and in the truth of his Gospel, and brotherly con­cord and charity, make us firm and stable therein, that when Jesus Christ shall come in his glory and Majesty, pouring down the cataracts of his indignation upon the wicked, he may find us holding that which he hath ad­monished us of, observing that which he hath taught us, doing that which he hath done, retaining his Gospel till his coming; Then may we be assured that we shall be sa­ved in that last day; Pastors and sheep governed and gui­ded in one sheepfold, under the hook of that grand and Soveraign Shepherd of our souls Jesus Christ, to be fed by him, received in his Kingdome and crowned with glory, there we shall live with the Patriarcks, the Prophets, the Apostles, with the angels, with the Saints, and with our Lord and Saviour Jesus Christ, to whom with the Father, and the Holy Ghost, be given all honour, glory, power, Majesty, and dominion for ever and ever, Amen.