Clavis exousiasichē [sic]

CLAVIS 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: THE KEY of ORDINATION.

Acts 13.2, 3.

As they ministred to the Lord and fasted, the Holy Ghost said, Separate me Barna∣bas 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.

* 1.1MEn, Brethren and Fa∣thers, the words of my Text spare me the labor to acquaint you with the business we are this day come about: They speak for me, and tell you, it is to se∣parate these our brethren, for the work where∣unto the holy Ghost hath called them.

And therefore, according to the Rule of the Holy Ghost, held forth in my Text, when we have spent some time in prayer and fast∣ing, to seek God for a blessing on them, we shall lay our hands on them, and send them forth to the work whereunto they are cal∣led.

The words agree in themselves: I desire that no busie-body may be here this day, to make a breach about them; for as face an∣swers face, so doth my Text, like a loving Master commanding, and faithful Servants obeying, so runs my Text this day before you.

First, The Holy Ghost commanding a duty; The Holy Ghost said, Separate me Barnabas and Saul, for the work where∣unto I have called them.

Secondly, Here is obedience returned by those commanded: And when they had fasted, and prayed, and laid their hands on them, they sent them away.

I shall speak the most I have to say, to the first of these, which is to the Command, The Holy Ghost said, Separate me Barnabas and Saul, to the work whereunto I have called them.

I shall refer the most of the second branch of my Text, which is the obedience re∣turned

to this Command, to the eyes and ears of all (this day) here present, to be fulfilled before you, by us who are (at this time) ap∣pointed to this Office, to separate these our Brethren, for the work whereunto they are called, by prayer, and fasting, and laying on of our hands; and so shall send them forth, to the work whereunto they are cal∣led.

1. In the Command we have the person commanding: The Holy Ghost said, Sepa∣rate me Barnabas and Saul.

2. The persons commanded, those that were then ministring to the Lord, Prophets and Teachers, a Colledge of Preaching-Pastors.

3. The duty commanded, Separate.

4. The persons to be separated, Barna∣bas and Saul.

5. The business they were to be sepa∣rated for; and that was to work.

6. The work, what it was, for which they were to be separated; and that is, the work whereunto the Holy Ghost had called them.

7. The time when this Command was given; and that was, when as they were mi∣nistring to the Lord.

These are the parts my Text falls into.

Here is both the tree, and the branches that issue and grow from it.

I shall not take up much time, in ex∣plicating the sense of the words; but sum them up in a breif Paraphrase, according to the several readings both of Ancient and Modern Writers, such onely as I have traced on this Text, and as they and my self understand the meaning of the Holy Ghost in them.

As they ministred to the Lord.

Calvin, Erasmus, and others, understand here nihil aliud, quam fuisse in actione publica; that they were in some publike action of Divine Worship before the Lord.

And fasted.

Addit Jejunium, fasting is fixed to this duty, Ut sciamus eorum mentes omni im∣pedimento fuisse solutas ne quid obstaret. Calvin. To hold forth their firm resolu∣tion, that nothing should obstruct the bu∣siness they were about.

The Holy Ghost said.

That is, by some prophetick spirit of Re∣velation

to one or more of them, with the consent of the rest. Diodate.

The Holy Ghost, that is, spiritus san∣ctus; God by his Spirit, or God the third Person in the Trinity.

God said separate mee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sever them, set them apart from other men, and from all other imployments.

A Ministers Calling is not of men, yet by men.

The Author of all holy Calling, to the Mi∣nistery, is only the Holy Ghost exclusive∣ly to all men, but not to the other two per∣sons in the Sacred Trinity.

They all equally concur in this external work.

It belongs to the Lord of the Harvest to call in Labourers into his Harvest, but now by his Servants.

Nothing should be done in spiritual un∣dertakings, of such high concernment as this in my Text, and as this day we are come a∣bout, without this separation.

In the first plantation of the Church of God, Moses and Aaron had a speciall charge given them, to separate the Levits from among the Children of Israel, and their cloathes must be washed, and then presented as an offering to the Lord, Numb. 8.14, 21.

And their separation was twofold.

First, Their initiation to their office, at a month old, and afterward the second time, at the age of 25 years, Numb. 8.24.

And this laudable and approved custome, of severing, & separating of men from the rest of the multitude, for the work of Christ, hath been the practice of the primitive times of the Gospel, and is still continued, as the practice of the Church of Christ, in these Gospel days, and kept up as most suitable to the mind of Jesus Christ.

For this was the practice of the Apostles, Acts 6.6. The Apostles set them before them, and prayed, and laid their hands on them, and these prospered in their Ministery.

The Holy Ghost said, separate me Barna∣bas and Saul, that is, to be held in equall degree, and to go forth with equal authority with us to the work of Christ.

Barnabas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, filius Con∣solationis: See Act. 4.36. the Son of consolation.

Jerom gives the interpretation of this name, filius prophetae, the Son of a Prophet, com••ositum est, of the Hebrew word Bar et nabi, Prophetae munus, so Pafor.

And Saul, an Hebrew word. Schaul, hoc est petitus, and Paul, that is, pusillus, and

so called in vers. 9. of this Chapter.

Paul signifies little, to hold forth,

ut deus voluit ostendere per pusillum hunc, et per vas hoc infirmum, splendidam hujus mundi potentiam infracturam, et per contraria a∣gere.

That God would by this little, and infirm weak instrument, break the seeming power and greatness of this world, and work by con∣traries.

Paul little, to set forth the humility, and lowliness of him, whom the Holy Ghost had here called forth to the work of the ministery.

He was little in his own eyes; God rais∣eth Work-men to his work out of the dust.

He plows, and sows, in low grounds; these are they, that oftentimes prove most fertile and fruitful.

Paul signifies also to cease: thereby inti∣mating, hee had now ceased to perse∣cute.

Hee was now called to work for Christ, that formerly had been a persecutor of Christ.

Hee was now ceast, and stopt from ra∣ging against Christ, and now was to work for him.

Austine observes upon this Text, that

these two in my Text, had bina nomina, two names given them, to hold forth, the successe that should accompany their Ministery in the Church of Christ.

Their natures were changed with their names.

For the work whereunto I have called them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Ad opus seu officium, ad quod eos vocavi, To the work, or office, to which I have called them.

Work, labour: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word signi∣fies such work, as wears, and wastes out all, 1 Thes. 5.12. wee beseech you brethren, know them which work among you, who waste, and wear themselves away, with work among you.

Gods Ministers are separated, and sent to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, workers together with Christ, 2 Cor. 6.1. whereunto I have called them.

This call in my Text, was different, from the call of others to this work, it was not ordina∣ry, but extraordinary, it was an immedi∣ate call, which is not required in the call of o∣thers of Gods special servants.

It is not to bee expected: ut nobis è coe∣lo inclamet Deus, That God should call

from heaven, to tell us who are to be separa∣ted for this work.

Hee who calls them, doth inable them to the work, they are called forth to work.

God: Ministers now must have a medi∣ate call: The Holy Ghost sends and calls: and the call of the Holy Ghost is twofold. 1 Im∣mediate. 2 Mediate. 1 Immediate, as these in my Text. 2 Mediate by his servants.

But some there are, who have no call, ei∣ther from God, and his Spirit, or by men his servants, but runne on their own heads, and on their own errands. The Spirit of God complains against these, Jer. 23.21. non mitebam prophetas, et ipsi currebant, non loquebar illis, et ipsi prophetabant. I have not sent them, yet they ranne, I have not spoken to them, yet they prophesied; but hee that set them on work, must pay them their wages.

And our Saviour saith, that he that comes not in by the door, the same is a thief, and a robber, John 10.1.

2 Some are called, and sent of men, but not of God, as when Jeroboam made Priests of the lowest of the people, 1 King. 12.31.

So Jason, and Menelaus, was ambitiously affected after the Priesthood, and sought

by all unlawfull means, to procure it of Antiochus.

And so by favour, and some indirect means or other, heretofore many of bad lear∣ning, and baser living, have been thrust into the Ministery, to the dishonour of God, grief to the godly, and ruine of many souls.

But blessed be God, there is now care ta∣ken, and God hath put it into the hearts of the supream Authority of this Church, and Common-wealth, not only to prevent this evill, but to purge this evil, not only to cast out, but to keep out, such buyers and sellers out of the Temple.

3 But some are sent, and called of God, and by men, as these in my text, and so Timo∣thy, and Titus, and others, by the Apost∣les, for; how shall they preach, till they be sent, Rom. 10.15.

And when they had fasted and prayed: This was the form, and order of the Church of Christ, in such high undertakings, in mat∣ters of such moment, to address themselves to God in these duties.

Calvin, Erasmus, and others observe, it was not so much, for imploring God, to give them prudence, and wisdome, to rule their judgements in this business, as to seek God, in behalf of those called, and to bee set apart,

that the Lord would give them spirits suita∣ble to their work, and blesse their labours, and make them effectuall, for his own glory, and the spiritual advantage of his Church, and people.

They laid their hands on them, that is, for a sign of consecration, and of a blessing Di∣odvte.

This was an ancient Ceremony in the Church of Christ, when any were separated to this work. And it contains the species of their consecration, and so ye have it, Act. 6.6.

This Ceremony hath been continued from the manner of their consecration, in the time of the law; and retained by the Apostles; and still of use in the Church of Christ, as a de∣cent Ceremony, holding forth the offering of such to God, for the work whereunto the Holy Ghost hath called them.

It is observed by Calvin, and Erasmus, and some others, that prayers were fix'd to this Ceremony.

Quia per se inanis esset Ceremonia, be∣cause the Ceremony in it self was ineffectu∣all, and it referred to the Apostles, and nor to the people.

But when they had prayed, and laid their hands on them,

Tunc alii sua vota addiderunt, Then did others, that were present, help by their prayers, and devotions.

In a word, it is agreed, by the best, & soun∣dest both of the Fathers and modern writers, yea by Calvin and Grosius, who though they may seem to dissent, in other circumstances, yet in this agree with us, that it is a decent rite, which although it hath no efficacy in it self, Sed vim, et effectum, a solo Dei spiritu pendere, that the power and efficacy do wholly depend upon God by his spirit, in blessing it, yet is approved of God, and is commendable in the Church of Christ.

Erasmus, and some others with him, glosse thus upon this text.

That they were earnest with God by pray∣er, and fasting, to turn the office of these men which they took upon them, to his own glory and the Churches good.

And that those, who were present, and the most eminent among them, laid their hands on them, and so sent them away.

And hee exacts this Ceremony of laying on of hands, as taken from the practise of Christ himself, who was wont to lay his hands on them he blessed.

So Gods Ministers, following the example of their Lord and Master Jesus Christ, in this

duty have their warrants from him.

And Erasmus seeks to remove an objecti∣on then made, and still made by some against this Ceremony.

Some object and say, what needs such Rites, to the sending forth of Ministers to the work of Christ.

Hee answers: it is very requisite, for it is a putting them into Authority.

And this Authority is meet for them, that all others might the rather obey the Ministe∣ry as fellow labourers, with other of Gods ministers in the work of Christ, whereunto they are called.

And thus you have a brief summary of the sense, and meaning of the words.

The Holy Ghost said separate me Bar∣nabas, and Saul, for the work whereunto I have called them.

This is the main errand of the Holy Ghost this day, to my Reverend Brethren, and my self.

And of my self (at this present) to this re∣verend, and religious assembly.

Which I shall make out in as compendi∣ous tearms, as the fulness of the matter will give me leave.

I presume I shall this day, finde in this throng and multitude, piety seasoned with

prudence, pitty attended with patience, and parts without partiality.

I am worthlesse, weak, and wanting, I therefore pray your patient attentions, your prudent intentions, and your practical im∣provements of the errand I shall bring from Christ unto you.

This is all I beg of you, but your heart-prayer with mee, and for me, unto God, that I may both begin and conclude this work in the strength of Jesus Christ; and so I come unto it.

I shall gather up all I have to hold forth from the words of my Text, to this one do∣ctrinal Thesis.

That, whom God calls to the weighty work of the Ministery, must be separated by an outward call from other persons; and im∣ployments, by prayer and fasting, and laying on of hands, and so sent forth to the work they are called unto.

Or, Thus.

That it is the ordinary way of God in send∣ing forth workmen to his work, to give them an outward call unto it, by a ministerial pow∣er of those, who are authorised unto it.

Or, Thus.

That the call of God, and of his servants, are not to bee separated, in sending forth of Ministers to the work of Christ they are cal∣led unto.

Act. 6.6. And they set them before them, and when they had prayed, they laid their hands on them, 2 Tim. 2.2. Haec commen∣da fidelibus hominibus, qui idonei sunt et alios docere.

These things commit thou to faithful men who shall be able to teach others.

Who are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apt to teach o∣thers, Heb. 5.1. Every high Priest, taken from among men, is ordained for men, in things pertaining to God.

And the rather,

First, Because those who shall go without this separate mee, without a call, goes with∣out his errand, and without his Commissi∣on, and climbes in at the window.

And such as creep in by such a way, come not with an errand from Christ.

Et qui ingreditur per fenestras ejicietur è foribus, such as climb in at the window shal

bee thrown out at the door.

And this day it is in fulfilling: God only crowns the approbation of the Churches call, with success, 1 Cor. 9.2.

Secondly. The rather, because those who runne before they bee sent, in matters of this ministerial concernment, they are usurpers of that calling, which is no less desperate, than dangerous; as in civil affaires and matters of state, if any one should usurp and take up∣on him the office of an Ambassador, with∣out a call, or Commission, it were death for any so to do, much more in this: for such intruders upon divine ordinances, or∣ders, and offices, without this separate me, without a call, may justly meet, with his Quomodo huc introisti? friend, how camest thou in hither without a call?

The rather,

Thirdly, Because such as rashly, and rude∣ly venture upon ministerial imployments, and improvements without this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: with∣out this separation, and a call from God, and his servants, without this divine ordination, and institution, do but rifle the ark, or at best, too busily pry into it, and may justly meet with Vzzah his sad doom, who did

but touch the Ark to keep it from falling, to a good intent, yet because hee had no call from God, to that service, was smitten with sudden death, 2 Sam. 6.6.

To meddle with these Arcana religionis, these secrets of Religion, is not a work for e∣very one to deal with.

Alas the best, and most able, may cry out with the Apostle, who is sufficient for these things? 2 Cor. 2.16.

Ah dear Christians, I could desire, with the Prophet, Jeremy 9.1. That wee all had our heads wells of water, and our eyes foun∣tains of tears, to bewail the great reproach cast (by some men) upon the Church of Christ in this English Nation, by their bold and boundlesse adventures, in daring to stand before God, as dispensers of his word, and Sacraments, that not long ago (some of them) were Mechanicks, & Trading in their Shops, with the men of the world, and others of them Husbanding the earth, and plowing up the furrows of it, for bread and sustenance.

And now are cryed up, as the only men sent of God, to preach his word unto the peo∣ple: as if there were some near Relation be∣twixt the plowstaff, and the pulpit, betwixt a pedler and a preacher.

But I could desire, that such as these

would look home to what they are called to, and every one abide in his own calling, which is the rule of the Apostle. 1 Cor. 7.20.

It is the advice of a godly man, that he gives to such: let not the Cobler outgo his Last, nor the Tinker his Budget,

Sed Tracient fabrilia fabri.

Let them look to their Trading.

For, Non ex quolibet ligno fit Mercurius, Every one is not fit to make a Minister.

The rather,

4. Because those called of God, must also have a call from man: for the usual livery of Gods special Servants, are twofold,

• 1. Missio.
• 2. Vocatio.

Christ by his Spirit sends, and calls, and those he imploys in his service, he calls; and whom he calls, he cloathes; gives as well ability of doing, as authority to do. And where both these meet, they are sweet∣ly fitted, and graciously furnished for this Separate me, for this work whereunto they are called.

I shall stand no longer upon the confirma∣tion of the Doctrinal part of my Thesis.

I have four terms in it, that I must first explicate, before I shall come to the Appli∣catory part of it, which is the chief business

I have from my Text, to every soul here this day.

I must of necessity but touch upon each of the terms of my Thesis.

For I must not leave my Errand undone: I have a message from Christ, a threefold Errand.

The first to my Reverend Brethren, and my self.

The Second, to these our Brethren, who are this day to be separated for this weighty work.

The Third, Errand I have, is to all of you, who are our Auditors, and Spectators of the work we are met about.

And to each, a seasonable and suitable word, when I come unto them.

The first term in my Doctrinal Thesis, is what the work is whereunto these are called.

I answer, It is

• 1. A difficult work.
• 2. It is a desperate work.
• 3. It is a Dead work.
• 4. It is a destroying work.
• 5. It is a different work.
• 6. It is a daily work.
• 7. It is a despised work.
• 8. It is a dying work.
• 9. It is a divine work.

First, it is a difficult work, and that in four regards: for,

• 1. It is a seeking, work.
• 2. It is a searching work.
• 3. It is a spiritual work.
• 4. It is a spacious. work.

First, it is a difficult work, for it is a seek∣ing work, to seek out lost sinners, lost sons, lost sheep, lost souls, lost in hell; and this is that which makes the work hard.

2. It is difficult, for it is a searching work, to search out hidden things, and hidden mysteries, the mysteries of a hidden kingdom, of a hidden life, Col. 3.3. and this makes the work difficult.

3. It is a difficult work, for it is a spi∣ritual work, a supernatural work, a work above nature; it is soul-work, it is work about the soul, work about the inward man, soul-saving work, and this is difficult.

I confess Gods Ministers are but the In∣struments in the hand of Christ; for all in∣ternal work, is Gods work, this in-work is Gods work, Job 23.16. It is God that maketh the heart soft; but yet the Ministery is an instituted means, and therefore should accomplish this so difficult a work, because instituted by Christ.

4. It is a difficult work, for it is a spa∣cious

work; it calls the whole man to the work, soul and body, head, heart and hand; soul and sense, eyes and ears, all parts and powers are called forth to this work, and that to weariness: Much study is a weariness to the flesh; and therefore a dif∣ficult work.

Secondly, this work is a desperate work, we are called to work not only works of pain, but peril. We fight, and often faint in fight∣ing, for it is against enemies that are not one∣ly wily and witty enemies, but are wilful and wicked enemies, that are head-strong ene∣mies, and heart-strong enemies, and hand-strong enemies, that except Christ come by his Spirit to help us, in this desperate work all our labor is lost, and longings lost, and layings out lost, and all our strength spent in vain to most of our people; our work is to fight against Principalities and powers, the Rulers of the darkness of this world, Ephes. 6.12. and therefore a desperate work.

Thirdly, This our work is a dead work: we are to preach to dead souls, to dead hearts; that are dead in sin and trespasses, Eph. 2.2.

Our work is to fetch dead souls to life: To raise Lazers out of their graves, our work is about the life and death of the soul.

Fourthly, This our work is a destroying

work; for it will either destroy sin, or the sinner; it is the destroying pain of our work, that all we do, is as if it were almost destroy∣ed: It is a destroying work, for it turns hearts into stones, and makes many worse than they were.

Oh what a destructive condition are those souls in, that our work shall prove their destruction, by their wilful neglect and con∣tempt of it.

Fifthly, This our work is a different work, from the work of all other men, in the world no one is called forth to such a work, as a Minister of Jesus Christ: for the ef∣fects of our work is far different from all other works of other men: for our work makes a difference, 1. Of men. 2. In the manners of men. 3. In the hearts of men. 4. In the heads of men. 5. In the hands of men.

It works in different places, and in diffe∣rent persons, and in them differently, making some better, and some worse.

It works in places as far different as hea∣ven and hell, and in hearts that are as far different as light and darkness.

Sixthly, This our work is a daily work: its our every days work, the Lords day∣work, and the labourers day-work.

May conceit, that the work of a Minister is but a little, on the Lords day, and then he may rest; but alas these men are mightily mistaken, for our work hardly admits of any intermission.

Our work must smell of the candle, wee must have our night studies.

When you are at your rest, we are at our work, when you sleep we are awake, our work is a vigilant work, wee wax white with work, and watching.

We are commanded to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vigi∣lant; 1 Tim. 3.2. our work is either read∣ing, or praying, or else meditating, or sigh∣ing, or groaning, or mourning, or studying your good, and your life becomes some of our deaths, with our daily and continual working.

Seventh, This our work is a despised work, it is the greatest work under heaven, and the least regarded in the world, subject to the scorn of wicked men, and contempt of the world.

Eightly, This our work is a dying work, wee like Rachell, dye in travel, to bring forth Sonnes, and Daughters to Jesus Christ.

It is our death, that our work dies in any of our people.

Ah Christians, how much of our work is like water, spilt upon the ground.

It is heart-dying to us, that our work dies in your hearts.

The Apostle Gal. 4.19. tells the Galae∣tians, that hee travelled in birth, till Christ were formed in them: but alas how many false births, and abortive births are produced by our work, that hath wrought in some of our people, only a form of godlinesse, but not the life, and power of it? and this is a dying work both to them, and us.

Ninthly, This our work is a divine work, It is the work of God in us, by his Spirit. Christ rules, and calls our men here and there to this work, to minister to the souls of men: It is a work of divine, and spirituall concern∣ment to the souls eternity.

This is the first tearm, in my doctrinal Thesis, I shall be briefer in the rest.

The second tearm is, what the inward call is by the Spirit.

The Holy Ghost, said, separate me Barnabas, and Saul.

I Answer. This call is from God: by his spirit, and only known (as I Humbly conceive) by these three Requisites, which if found in

these our Brethren, or in any else called forth to this work, we may with an humble confidence be perswaded, that they have this inward call: and that the Holy Ghost hath said, Separate mee these men for the work, whereunto I have called them.

• The first Requisite is,
• Pure intentions.
• 2 Pious affections.
• 3 Personal qualifications.

First Pure, and zealous intentions: The first and highest Attractive, that draws the thoughts and intentions of any to undertake this burden, must be the glory of God, and the edification of his Church, to bring souls to Jesus Christ. There must bee no consult∣ing with flesh and blood, about this weighty work

If either profit or preferment, honour, or ease, have any thing to do in our intentions, (as they have in too many) then wee may conclude, that such are not called by the Spi∣rit.

Second Requisite is pious, and cordial af∣fections; a godly affection to do good, with our abilities we should have mountains of love in us, and wear them all, and wast them all away in love to Christ, and to his people, 2 Cor. 12.15. I will gladly spend, and be spent for you, though the more abun∣dantly

I love you, the lesse I am beloved.

Hee whom love calls to this labour, is called of God, and his work shall pros∣per.

Third Requisite is personal qualificati∣ons; and those are three-fold.

• 1 Humanity.
• 2 Humility.
• 3 Honesty.

First, Humanity; God sends not headlesse, or heartless, or handlesse men, to this work, for hee either finds them fit in some measure, or makes them fit for this work.

And that First in Person, Second, in Parts, both in life, and learning.

They must have the indowments and the perfections of both natures, the outward man, as well as the inward man; one called of God by his Spirit, must be not only peritus in re∣ligione, sed castus moribus: not only skill∣ful in the Doctrin of Religion, but also regu∣lar in all civillities of humanity: grace takes not nature away but regulates it, refines it, and reforms it.

Religion doth not throw civilities out of doors, (as some of the quaking faction do) but entertains it, as a suitable ornament▪ to grace, and as a necessary qualification for Ministers, which requires they bee of a civil

deportment to all men, so far forth as may stand with the honour of their persons, and places.

Secondly, Humility. Such as are called of God, by his Spirit, are humble, they check, and chide their own abilities, by their own under∣valuing of them.

They take this office and calling upon them, cum timore, et reverentia, suscipere, et se excusare, with fear, and reverence, and excusing of themselves, as unworthy, and un∣able for it, thus Moses, Jeremy, and o∣thers.

Thirdly Honesty. Whom God calls by his spirit to this work, must be of an upright life & conversation, towards all men, both towards those without, and within, to good and bad.

Such as are called of God, must not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not only talk aright, but walk aright, hee must not only teach the way to heaven, but tread, and trace the way to heaven.

His Doctrin must bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A speech quickned with the actions of an upright life.

For there is no life in Doctrine, where there is not Doctrine in the life.

Gods Ministers must teach the eyes, as well as the ears of the people.

For we have not so much, nor so great a work to do with their ears, as with their eyes; for their eyes are more intent upon what we practice, than upon what we preach:

Boni mores praedicantium, sal eorum Doctrinae. The honest and upright life of a Minister, is the salt that seasoneth all his do∣ctrine.

The sins of Teachers, are the Teachers of sin; and a Minister of a dishonest life, is the vilest creature in the world.

A Turk, or Tartar, a Jew, or Jesuit, Popish, or Prophane, are not so vile as such a one.

It is a fearful speech of Chrysostome, of a wicked Minister, Quis unquam Clericum lapsum penitentem vidit? Who ever saw a Minister recover himself, after his fall, by repentance? some, not many, and but very seldom.

But those who walk unblameably, are called of God, even those that have these pure intentions, these pious affections, and these personal qualifications of humanity, humility, and honesty: we may with an hum∣ble confidence be assured, that the Holy Ghost hath said unto us, Separate me these men, for the work whereunto I have called them.

The third Term in my Doctrinal The∣sis, holds forth the outward call by Separati∣on.

Presbyterial Separation is an external call of persons to the work of Christ, and a Mini∣sterial privilege: It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mini∣sterial Power.

And this Authoritive Separation, is in the Ministery, Acts 6.6. The Apostles prayed, and laid their hands on them: which we call Ordination, or Clavis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Key of Ordination.

Election may belong to the people, but in Ordination, Pastors have been still actors and ordainers, as Acts 1.26. & 6.6. Tit. 1.5.

In this business, there is onely required, the silent approbation of the godly.

Election follows Ordination, and is but an approbation of a called person to his Mini∣stery, to such a particular Congregation.

The Juridical power is in the Presbytery, to judge of, and examine those who are to preach the Word of God, that so false Teachers and Unworthy men, might be kept from creeping into the Church of Christ.

For wicked men, such as are meerly na∣tural and prophane, or hypocrites in heart,

would never consent to the call of a holy Mi∣nister of Jesus Christ.

And besides, these are not capable in their choice, to judge of such, but may either out of prejudice, or ignorance, or out of a pro∣phane heart, deny consent to his Ministery, whom God hath called, and said, Separate me such a one to the work whereunto I have called him.

For my part, I cannot be perswaded or satisfied in this one thing, that ever any one not called by the Church, and that is out of office and orders, and intrudes upon this holy calling, should ever convert souls, or bring any to heaven.

Dissenting judgements there are of some of our Brethren, about this, Separate me, even concerning the form of this Separation, and Ordination. But I intend not to wade into this business, or meddle with this Con∣troversie: Our practise is approved, and sufficiently cleared to the satisfaction (I hope of all here, or of the most) that desire unity and order in the Church of Christ; and therefore I shall leave it, with this one ad∣ditional requisite belonging to it, which is, Probation, 1 Tim. 3.10. Hiprobentur, let them first be proved.

And this hath been our form of proceed∣ing,

in setting apart, and separating those, whom hitherto we have laid our hands on, and sent forth to the work whereunto they have been called, and that both of their abilities and deportments.

And the rather,

For as a wise Master of a Family, will not commit matters of moment, to any one Servant, till he hath first made proof of his ability to do it, and also of his faithfulness in doing it,

Multo magis necessarium est eos probari quibus comittenda est cura sanctae Congre∣gationis. Hiperius.

Much more fit is it, that those be tryed and proved, to whom is committed the care of souls in the Church of Christ.

A word of the fourth Term, which is the form of this outward call by Separation.

And when they had prayed.

Prayer is a duty for all undertakings of Christians, especially in an undertaking of that nature, and high concernment, as this in my Text, and as we are this day come about.

2. By fasting: This was a duty for ex∣traordinary undertakings, and more than or∣dinary

occasions, such as this is we are now about.

3. By Imposition of hands: which con∣tains the species of their Consecration.

In conferring of holy Orders, a double po∣sture hath anciently been observed:

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Imposition of hands, in token of Consecration, Acts 8.17.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holding up of hands, in sign of confirmation, Acts 14.23.

And in this Ceremony is held forth the offering of them up to God, for the work whereunto the Holy Ghost. hath called them.

And this outward call, though it be not of men, yet it is by men, and necessary to so holy a function.

And all such as come not in by this door, are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, new illuminates, lately dropt out of heaven, that yesterday were but Dolts and Dunces, but to day are Doctors and Divines.

Yesterday, with Saul, were seeking their fathers Asses, and to day are gotten a∣mong the Prophets, 1 Sam. 10.16. like the Nightingale,

Vox, & preterea nihil;

a voyce, and nothing else: or like the Came∣lion, all lungs, and no heart.

All their learning is by Revelation, they

pray, and preach, and all by the Spirit; whereas all are but the visions of their own hearts, the fancies of distempered spirits, and meer chymera's of sin-sick brains, which they rather feign than know, and foolish unstable souls rather follow, than believe, or trust.

But those called of God, and by men, are such as know God, and themselves, who have a feeling of that spirit, who teacheth them to know God, and God to know them, and them to know themselves: Of these the holy Ghost hath said to us,

Sepa∣rate me these men, for the work whereunto I have called them.

I have now done with the Doctrinal part of my Thesis, and shall fall upon the Ap∣plicatory part, and be brief in it.

I hava a threefold Errand from Christ, to all here this day, suitable to your three∣fold Stations, Relations, Places and Per∣sons.

My first Errand is to you, my Reverend Brethren, and my self, who have this Com∣mand in my Text enjoyned us,

To separate these our Brethren, for the work where∣unto they are called.

My second Errand is, my Brethren, to you who are this day to be Separated from

other persons and imployments, to this weighty work.

And my third Errand, is to all of you Christian Auditors and Spectators to this Religious crowd and throng, who are this day Spectators, to behold; and Auditors to hear, how this work is performed both by them and us.

In all of which (I hope) you will be both Approbationers, to approve it; and Peti∣tioners with us to the Throne of grace, and help us by your prayers, for a blessing on them.

And pray all your Amens unto it.

Reverend Brethren,

My first Errand and Word I have from Christ, is to you, and to my self: All the excuse I shall now plead is, I must be faithful to my Lord and Master Jesus Christ, 1 Cor 4 2.

You have called me forth to this work; therefore give me leave to be plain and im∣partial, in delivering the minde of Christ to us in this weighty business.

My first word to you, and to my self, is onely that which this Apostle gave to his beloved Timothy, 1 Tim. 5.22. A charge that he gave him,

to keep himself pure, and to lay hands suddenly on no man, lest he be

partaker of other mens sins.

To prevent this evil, two things are re∣quired of us before admission of any to this weighty work.

• 1. Circumspection.
• 2. Sincere Affecti∣ons.

First, Circumspection: That such onely be admitted, as are in some measure fraught and furnisht with the sufficiencies of both men, the inward, and the outward man, clad and cloathed with the indowments and perfections, both of nature and grace.

Secondly, Sincere affections: That we be not transported with by-respects, either of profit, or of partiality: If we neglect ei∣ther of these, we may make our selves par∣takers of other mens sins, of the sins of o∣thers: And that,

• 1. By consenting to such.
• 2. Or, By concealing of such.
• 3. Or, By contriving for such.
• 4. Or, By commending of such to the work of the Lord, who are not called of God to this work by his Spirit, to this Ministe∣rial Function.

I Remember a passage of Erasmas, who stories of the Bishop of Utretcht, who was son to the good Duke of Burgundie,

who had at one time three hundred; who came to him for holy Orders.

He was resolved he would examine them himself, and made tryal of their parts, and found but three of the three hundred, fitted for the business they came about, and so refu∣sed all but three of the three hundred, and de∣nyed admittance to them: But his Officers were displeased, as making against their pro∣fit. But he returned a sharp, but sincere an∣swer, and told them, He would not admit of Asses into holy Orders, instead of men, and Christians.

I beseech you therefore, let it be our care, that we lay our hands there onely, where we are perswaded God hath first laid his heart; and that those whose heads we touch, those their hearts God may touch, in reference to this Separation.

And this will be our Comfort.

My second word to you, my Brethren, is, that those we lay our hands on, may be (as one observes) qui sunt compositi, ad mo∣res.

Probati, ad sanctimoniam. Parati ad obedientiam. Subjecti, ad disciplinam. Catholici ad fidem. Fideles ad Dispensationem.

Concordes ad pacem.

Such as are composed to humanity, Who are of approved sanctity. Who are prepared to obey sincerely. Subject to godly discipline submissively, Sound in the faith purely. Faithful in the dispensation of the Gospel, freely, willingly. And of a peaceable behaviour, desiring to in peace, and unity.

And I pray with Bernard, that those whom wee lay our hands on, may be.

In jubendo discreti. In loquendo modesti. In professione devoti. In zelo sobrii. In misericordia non remissi. In otio, non otiosi. Et qui Ecclesiis non spolient, sed emen∣dent.

That in their judgements they be sound. In their commands discreet. In their speeches modest. In their professions devout. In their zeal sober. In mercy and compassion not carelesse. In their recreations not vain and idle, but may be such, as shall not hurt, but help the Church of Christ.

And then this Separate me, will advance Gods glory, and our comfort.

One word more to you my brethren and my self.

First, Let us pray for them.

Secondly, Let us praise God for them, that in these d stracting and discouraging times, he hath inclined their hearts unto this work.

Thirdly, Let us prize them, as fellow labourers with us, and esteem them highly for their work with us.

Fourthly, Let us press them forward, to this weighty work, and that

• 1 By our president.
• 2 By our pattern.
• 3 By our practice.
• 4 By our painfulness, by which they may bee incouraged with all alacrity and chearfulnesse.

My second word, is to you my brethren, who are to be separated by us at this time to this great work, on whom we are to lay and our hands, send you forth to the work you are called to.

My word to you is, and it is my errand from Christ to you, that you seriously lay to heart this fourfold consideration.

First, I pray consider who it is, that calls you forth to this work.

My Text tells you, and I tell you, it is hee that will require it, and also requite it, if faithfully performed, Dan. 12.3. Mat. 25.21. 1 Cor. 15. last.

Secondly, consider I pray you, what the work is that you are cull'd, and call'd forth from other persons, and from all other imployments to work, and to which we are to send you.

I have (in part) told you already, and now again further tell you.

• 1 It is a high work.
• 2 It is a low work.
• 3 It is a broad work.
• 4 It is a long work.
• 5 It is an inwork.
• 6 It is an outwork.
• 7 It is a light work.
• 8 It is a night work.

First, It a high work, for it is heaven work, you must fetch your work from hea∣ven, as high as heaven, for your work lies in heaven, your Rule, you are to work by is from heaven, the Spirit that must help you in this work, is from heaven, and you must fetch all your work from heaven, and that by prayers, tears, reading, meditation, &c. And if the work be too hard for you at any time, you must then send prayers to heaven, to un∣tye that knot, and to make it easy, and to

enable you to do it, according to the mind of Christ.

Secondly, This work is a low work, as low as hell, you must fetch, and snatch brands out of the fire of hell, fetch souls out of hell, out of their hellish estate and condition.

Thirdly, This your work is a broad work, a very spatious work; it is not confined to this place, or that place, to this soul, or that soul, to this or that sin, to this or that sinner, to this or that Saint.

• 1 But go teach all nations.
• 2 Reprove all sin, and all sinners.
• 3 Deliver the whole and all the Councell of God.

Fourthly, This your work, is a long work, a work that runnes the line of your lives, you are now putting your hand to the plough; and you must not look back, your work is so long, as to reach every sinne, and every sinner, and every Saint.

Fifthly, This your work is inwork, it is heart work, soul work, it is to work upon the mind, the inner man, all parts and pow∣ers of the soul, and upon all the affecti∣ons.

Sixthly, This your work, is outwork, it is not only a work of conviction, but also of conversion, and outward reformation.

To wash the hands of sinners, as well as their hearts, Jam. 4.8. the outside as well as the inside of the platter must bee cleansed.

Seventhly, This your work is light work, it is to turn men from darkness to light, Act. 26.18.

It is a light shining work in the soul, it is a light burning work in the soul. It is a work that is a leading light to the soul.

Eightly, This your work is night work, it is to work in benighted souls, Eph. 5.18. It is a work about dark souls, it is to bring a candle to dark souls, to flark blind souls, that are in the dark night of sinne and igno∣rance.

Thirdly, I beseech you consider your Titles, and walk suitable to them in your places, and the rather for these two re∣spects.

First, Consider the greatest Princes in the world; have not such high titles of honour, as the poorest faithful Minister of Jesus Christ: As Angels, stars, lights.

Secondly, Consider, That the greatest in the world, have not so many several titles, and stiles of honour, as a minister of Christ.

I cannot stand to enumerate them, you have them in the holy Scriptures, only let it bee your care to live up to them.

Fourthly, Consider the exhortation of this Apostle to his beloved Timothy, 1 Tim. 4.12.

Let no one despise your youth, but be all of you, examples to Beleevers in word, in doctrin, in conversation, in charity, in faith, and in purity.

And take notice, what the same Apostle saith to the same Timothy, 2 Tim. 2.15.

How hee exhorts him to shew himself ap∣proved to God, a workman, that need not to be ashamed.

And for that end, I shall onely lay down this one caution, and that is, that you will be diligent in, and about this work, whereun∣to ye are called, and to which we are to send you.

And to make up this composition of dili∣gence that it may be such as to shew your selves workmen, that need not to be ashamed

These four ingredients, are to be put into it.

• 1 Studiousness.
• 2 Sincerenesse.
• 3 Seriousnesse.
• 4 Speedinesse.

First, You must be studious: In this dili∣gence study is attended, for no good work can be well done, without study.

You cannot pray well, without study nor can you preach well without study; study is the labour of the mind, and we must bee intent upon it.

Idlenesse is not allowed to any, no not to the greatest personages.

Quo major sum, magis laboro,

was the saying once of a great man.

The greater the person, the greater his study, care, and pains for the publike good.

He that will not work in the vineyard, must not look for his peny.

And it must be our own work, our own study, our own labor: we are called to la∣bor, not to loiter.

We must not live upon the sweat of other mens diligence and labor; not upon their work, but our own.

It is not diligence to have a great study of books, but to have a great book full of study.

Our best Library is in heaven, and if we trust onely to a full study of Books, and rest upon the labors of others, done to our hands: this is not diligence, nor study nor labor, nor the work we are called forth unto: But we shall prove, like the Drone in the Hive, or like the Bird, that made her self fair with the feathers stolen from

other Birds, that were none of her own.

Gods Ministers may go into their study, as to a Garden, and here and there gather a flower, to sweeten and beautifie their work, and for spiritual advantage to their peo∣ple.

But for any to spend precious time idlely, or in impertinent worldly occasions, till the latter end of the week, and then huddle up some notes, out of other mens works, and get these into his hand; but neither into head, or heart; into his book, but not into his bosom: this is not diligence or study, or to shew our selves workmen, that need not be ashamed.

A second Ingredient is sincereness: In this diligence there must be sincerity. It must fetch life from love, and our diligence in this work must be drawn from warm affections, to our peoples spiritual advan∣tage.

All the negligence that ever accompanies this calling, is through want of love, and sincere affections to the salvation of the souls of our people.

Lacrimae auditorum Laudes tuae sint.

Their tears should be our greatest praise.

We should endeavor with Peter, to prick our people at the heart, and make them

glad to cry out, What shall we do? Acts 2.37.

A third Ingredient to this diligence, is Se∣riousness: Diligence in this work is serious∣ness in it.

And that in three things,

• 1. In looking up.
• 2. In looking in.
• 3. In looking out.

First, In looking up; and that to God, Psal. 121.1, 2.

I will lift up my eyes unto the hills, from whence comes my help: my help cometh from the Lord.

Gods Ministers must be serious in this work, in making out unto Christ, and in looking up unto him for help, beginning and ending all their work with Christ.

Christ must be the Alpha, to begin it; and the Omega, to end it.

They must begin and end with a Deus ad∣sit, Christ still present.

Secondly, They must seriously look in; that is, into their own hearts.

This is diligence indeed, and with a sweet witness, when the Ministers of Christ are serious in bringing their own hearts into conformity to those saving truths they hold forth to others.

Vocem Virtutis dabis si quod suades

prius tibi cognosceris persuasisse.

Bernard Thou shalt make the Word become effectu∣al, if what thou perswadest and exhortest o∣thers unto, thou knowest thou hast first per∣swaded thy own heart to it.

Si me vis flere dolendum est prius:

If thou wouldst have others mourn for sin, thou must first begin thy self that cup unto them.

If thou wouldst be a curb to others, thou must first bridle thy own corruptions.

Validior est vox operis, quam oris,

The voyce of works is of more force than that of words.

It is a foul incongruity, when words and works do not agree, especially in a Minister of the Gospel.

Gregory Nazianzen saith to a Minister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Either teach me not at all, or let thy holy life teach me.

I shall therefore send you, therefore Bre∣thren, to a pattern for your and my imita∣tion.

I shall spare to speak of any here present, although (it may be) I might: But I shall give you a relation, as I had it from a Reli∣gious Gentlewoman, one in my own Parish,

Concerning Mr. Samuel Hildersham of

Welch-felton, in this County of Salop, who is said first to do, and then to say; first ••ea••s the Roll, brings his Precepts to others, into his own practice; learns others, by his own religious life and conversation.

This relation, since I heard it, hath been often working upon my spirits, and I hope not in vain to my self, nor to others.

It cannot be supposed, or once suspected, that this should be a speech of flattery; for I know not the flattering stile, nor dare I, or will I flatter any.

But that I may give you, my self, and others of my Brethren, incouragements to take up such Presidents for our imitation.

Thirdly, There must be a serious look∣ing out to the state and condition of our peo∣ple, to know how it is, and what it is: we are to watch their souls, Heb. 13.17. 1 Pet. 5.21. Acts 20.28. And accordingly ap∣ply and suit our labors for their good. 1

The fourth Ingredient to this diligence, is speediness: The diligent are full of Celerity and Alacrity, 1 Pet. 5.2. with willing mindes.

And the rather,

1.

Propter Temporis brevitatom;

for, and from the shortness of the time we have to work.

2.

Propter operis bonitatem;

the work is a good work we are about.

3.

Propter muneris quantitatem;

the reward will be great for our work, Dan. 12.3. Gal. 6.10.

This is all I have to say unto you, my Brethren, who are to be separated for this work, whereunto ye are called.

I leave the rest to a Reverend Brother, who hath a word of Exhortation for you by and by.

My third and last word and errand, is to you Christian friends, who are this day our Auditors and Spectators, of the work and business we are come about.

I have a few petitions to put up unto you, in the behalf of these our Brethren, and of our selves, that are workers together with Christ, in the great business of your souls salvation.

• 1. I beseech you pray for them and us.
• 2. Praise them and us.
• 3. Praise God for them and us.
• 4. Prize them and us,
• 5. Pitty them and us.
• 6. Practise them and us.
• 7. Pay them and us.

First, I beseech you pray for them and us,

and for the increase of faithful Ministers, that their number may bee increased, and conti∣nued, Mat. 9. ult. 2 Thes. 3.1, 2.

Ah dear Christians, we all pray for you, nay, the Lord forbid that wee should ever cease to pray for you, 1 Sam. 12.23.

Therefore pray for them and us: alas, all the unfruitfulness of your hearts under all our toil and travel in our Ministery, is because you do not pray for us: you do not pray for your Ministers, that their work might warm your hearts, and make it saving for your salvation.

Secondly, I desire you, praise them, and us: I tell you Christians, that Gods Mini∣sters do deserve from you their due commen∣dation.

All the incouragements that you are able to give them, is little enough to hold up their spirits, in this weighty work.

You will incourage the creature, or a servant, or a child, when they do well, and will you not do it to a Minister?

Oh! do not vilify them, nor blemish them with reproaches.

Constantine the great, was wont to say, That the failings of a Minister should be co∣vered from the knowledge of others, and himself would rather cover them with his

Purple Robe, than have them known.

Thirdly, Praise God for them, and us; this is my next request, praise God, that he is pleased to hold up a Gospel-ministery a∣mongst us, by his daily calling in of labou∣rers into his Harvest, Matth. 9. last verse.

Fourthly, I beg of you, that you will prize them and us, and that for our work sake, 1 Tim. 4.17.

Oh! How beautifull, should the feet be of those that bring glad tydings! And those who labour in the word, and doctrin, are worthy of double honour, saith our Apo∣stle.

Oh! Do not undervalue them, those who are the Ministers of Jesus Christ, nor do you account them,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The offals and off-scourings of the world.

Fifthly, I intreat you pitty them, and us; I tell you Christian friends, that none in the world should have such a plentiful portion of your pitty, as the Ministers of Jesus Christ.

Especially if you would but seriously lay to heart these four things.

• 1 Their great care, they are daily in.
• 2 Their great cost, daily at
• 3 Their great account they must give.

• 4 Their great contempt they lye con∣tinually open to.

But I cannot stand upon these things; one∣ly let me tell you, what Chrysostome saith, that their care, cost, count, and contempt is such, that the Angels themselves would tremble for to undergo their burden, so great it is.

Sixthly, I earnestly crave, that you will practise them and us, I mean, theirs and our preaching: It is the Apostles advice, Heb. 13.17.

that ye obey them, that rule over you in the Lord, as those that must give an account.

I beseech you, let not your fancies, sit a∣bove your judgements, but let your judge∣ments guide your opinions, and let your o∣pinions, being guided by some judgement, lead your zeal, if not, you walk preposte∣rously in all duties of Religion.

Oh! Hence it is, that the spiritual yoke of obedience, and practice, is cast off to all Gospel Ministery, and so many live above our ministery, and some below our ministery.

Some above our Ministery, even above that Ministery that begot them, if ever they were spiritually begotten, and born of God.

And if it bee vile for a child to contemn the

natural father of his body: oh! how much more vile is it, in the sight of God, for any to revile, and contemn, the spiritual fathers of their souls, 1 Cor. 9.2.

Alexander the great, a Heathen Empe∣ror, was wont to say, That he was more be∣holding unto Aristotle his Master, than to Philip his Father: for hee had but his being from his Father, but his well-being from his Master.

Hence it is, that wee have so many new Ruptures, bred in the bowels of the Church, which are indeed, but the grey hairs of old er∣rors, which long since were worm-eaten, and dusted with antiquity.

And now taking the advantage of liberty of conscience, and the allowance of that tol∣leration, which was onely intended for tender consciences, have new brusht up their old erronious Tenents, and put fair flourishing, and hypocritical colours upon them: And these now fly abroad in the eyes of some of our people by which many of them, are al∣most blinded, and wilfully refuse to see the truth.

I beseech you therefore deer Christians, take heed of these: and resolve to practice the preachings of your faithful ministers: oh be not like Israel, loathers of your spirituall manna.

Harbour not nice appetites, nor coy, and curious stomacks: some are so dainty, that hardly one of a thousand, can long please them, or any dainty dish, long relish with them.

I remember I was once, at a Bishops table in this land at dinner; and I heard him call for brown bread, and said his stomack was grown wanton, he knew not what to eat, he was well, but his stomack was wanton.

So we have many, whose spiritual appetites and stomacks are grown wanton, they are well and have good spiritual food, but their sto∣macks are grown wanton

Nay, in the time that I can remember, and since I have been a Minister of Christ, Gods people have thought themselves hap∣py in the enjoyment of far shorter spiritual commons, and fared well, and were fat, and well-liking, with far less than we now injoy, and with courser dyet, and yet were truely thankful.

Seventhly, and Lastly, I pray you pay them and us; this is my last Request, and I fear will be the least regarded: yet the labo∣rer is worthy of his wages, and the mouth of the Oxe that treadeth out the corn, should not be muzled.

But if a Minister of Christ do but look for

that maintenance, which the Law of God, and of Nature, and Nations, do allow him for his work, Oh then, and not till then, The Hubbub is up in the mouth of the multi∣tude, Away with him, he is but Mercinary, and a hireling.

All their work is for gain, for Tythes and Tenths, and for nothing else, this is that they work for.

I beseech you give me leave (Christians) to tell you, that the tythe and tenth of your profits is none of yours, but theirs to whom God hath alloted it for their maintenance; and the Law of the Nation hath established it unto them, for sowing unto you spiritual things, for the furthering of your salvation. I pray, let me tell you, what Augustine saith to this point in hand, That Tythe is too little for a Minister of Christ: And he gives his reason; Because (saith he) if you give no more but your Tythe, you do not then exceed the righteousness of the Scribes and Pharisees, who paid Tythe of all, even to Mint and Cummin.

It was wont to be said,

What shall we give to the men of God?

1 Sam. 9.7. but now it is common in the mouth of the most,

What shall we take from the men of God,

Psal. 83.12.

And it may justly be feared, that if a Mi∣nisters allowance for his maintenance, were but what some please, and have been driving at, it would be after the rate of Cratis, in his Ephemeris, 10 l. to the Cook, and ten talents to the Parasite, and three half pence to the Philosopher: Every little is thought too much for a Minister.

But I hope better things of all you here present, that you are better moulded, and better minded, better grounded, and better graced; and that you will now with winged zeal, willingly joyn with us in your prayers for these our Brethren, now to be set apart, for the work whereunto they are called.

That they may be instruments in the hand of Jesus Christ, to advance his glory, and inlarge his Kingdom; for which I intreat the assistance of your prayers with us. Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sacrae Trinitati Gloria.

FINIS.

Notes

• * 1.1

  Acts 20.1.