A Second Sheet for the Ministry, Text

A Second Sheet for the Ministry · Text

A Second Sheet for the MINISTRY Iuſtifying our CALLING Againſt Quakers, Seekers, and Papiſts, and all that deny us to be the Miniſters of Chriſt.

By Richard Baxter.

LONDON, Printed by R. White. for Nevil Simmons Bookſeller in Kederminſter, 1657.

p. 2A ſecond Sheet for the MINISTRY: Juſtifying our Calling againſt Quakers, Seekers and Papiſts, and all that deny us to be the Miniſters of Chriſt.

THe corruption of the Romiſh Church being moſt in the errors and vices of the Prieſts, which made men abhor the offering of the Lord (1 Sam. 2.17.) the Reproach which they brought upon themſelves, did much prepare men to hearken to the Reformers: The obſerving of this, and of the neceſſary dependance of the people on their Paſtors, hath cauſed the Papiſts to bend their force againſt the Miniſters of the Reformed Churches, and to uſe all their wit to defame their perſons, and callings, and make them ſeem ignorant, unworthy, or no Miniſters to the people. On this errand they ſend abroad their agents; This is the ſaving Goſpel that the Seekers, Quakers, and their brethren preach; that the Scripture is not the Goſpel or word of God, and that we are no true Miniſters. Whatever Doctrine we are preaching, the Oppoſers▪work is, to call us deceivers, and ask, How we prove our ſelves true Miniſters? My work therefore at this time, for the ſake of the ignorant in our Aſſemblies, ſhall be, to acquaint them with our anſwer to this demand. And I ſhall give it you in order, in certain Propoſitions.

Prop. 1. Both in the Old and New Teſtament there is mention of two diſtinct ſort of Miniſters, of Gods appointment. Firſt, ſuch as received ſome new Revelation ▪ (either a Law, or a particular Meſſage) immediately from God; ſo that the people could not be ſure that their Doctrine was true, till they were ſure that the men were ſent of God. Theſe were called Prophets, in the Old Teſtament, and Apoſtles, Prophets, &c. in the New. So Moſes received the Law from God: and the following Prophets their particular Meſſages. So the Apoſtles received the Goſpel from Chriſt; and ſo did the ſeventy▪ and other Diſciples that converſed with him: and other Prophets and Evangeliſts had it by immediate inſpiration. All theſe were Neceſſarily by Miracles, or ſome infallible Evidence to prove their own call, before the hearers could receive their Doctrine: for this was their Meſſage; [The Lord hath commanded me to ſay thus or thus to you] or [The word which the Lord ſpake to me is thus or thus] This ſort of Miniſters the Papiſts and Seekers do confeſs.

But beſides theſe, there is a ſecond ſort of true Miniſters, whoſe Office is not to receive from God any new Doctrine, Law, or Meſſage; but to proclaim the Laws already delivered, and teach men the doctrine already revealed, and to Overſee and govern the Churches of Chriſt according to his Laws, and to go before the people in the worſhip of God: The Prophets and Apoſtles did both theſe; both Reveal the doctrine which they received from Chriſt, and teach and guide the Church by it when they had done: but the latter ſort of Miniſters do but▪ the later ſort of the work. The Papiſts and Seekers cheat men by jumbling all together, as if there were no Miniſters of Gods appointment but thoſe of the former ſort; and therefore they call for miracles to prove our Miniſtry. Here therefore I ſhall firſt prove, that the ſecond ſort of Miniſters are of Gods inſtitution: 2. That ſuch need not prove their calling by miracles; though yet God may work Miracles by them if he pleaſe. 3. That we are true Miniſters of Chriſt, of this ſort.

1. Chriſt found ſuch Miniſters under the Law, that were to teach and Rule by the Law before received, and not to receive new Laws or Meſſages: I mean the ordinary Prieſts and Levites, as diſtinguiſhed from Prophets. Theſe Prieſts were to keep the Law, and teach it the people, and the people were to ſeek it at their mouth, and by it they were to judge mens cauſes: and alſo they were to ſtand between the people and God in publique worſhip, as is expreſt, Deut. 31.26. Joſh. 23.6. Neh. 8.1, 2, 3, 8, 18. & 9.3. Levit. 1. & 2. & 4. & 5. & 7. & 13. & 14. throughout, Num. 5. & 6. Deut. 17.12. Mal. 2.7. Ier. 18.18. The Prophet had viſions: but the Prieſt had the Law, Ezek. 7.26. Iſa 8.16, 20. Hag. 2.11, 12. Num. 1.50. 1 Chron. 9.26. & 16.4. 2 Chron. 19.11. & 20.19. & 30.17, 22. He was called A Teaching Prieſt, 2 Chron. 15.13. Lev. 10 10, 11. Deut. 24.8. 2 Chron. 17.7.9. Ezek. 44.23▪ 2 Chron. 35.3. And Chriſt himſelf ſends the cleanſed to the Prieſt, and commandeth them to hear the Phariſes that ſat in Moſes Chair, though they were no Prophets: ſo that beſides the Prophets that had their meſſage immediately from God, there were Prieſts that were called the Miniſters of the Lord, Joel 1.9.2.17. and Levites that were not to bring new Revelations, but to Teach, and Rule, and worſhip according to the old. For Moſes of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day, Acts 15.21. The Jews rejected Chriſt becauſe they knew him not, nor the voyce of the Prophets which are read every Sabbath day, Acts 13.27. And even unto this day, when Moſes is read the Vail is on their heart, 2 Cor. 3.15. And they that would not believe Moſes and the Prophets (thus read and preached) neither will they be perſwaded though one roſe from the dead, Luke 16.29, 31.

2. And as Prieſts and Levites were diſtinct from Prophets before Chriſt, ſo Chriſt appointed beſides the Apoſtles and Prophetical revealers of his Goſpel, a ſtanding ſort of Miniſters, to 1. Teach, 2. Rule, 3. And worſhip according to the Goſpel which the former had Revealed, and atteſted, and proved to the world. Theſe were called Overſeers, or Biſhops, Presbyters, or Elders, Paſtors and T…achers; and alſo the Deacons were joyned to aſſiſt them, Acts 14.23. They ordained them Elders (not Prophets or Apoſtles) in every Church, Tit. 1.5. Titus was to ordain Elders in every City. Timothy hath full direction for the Ordaining of Biſhops or Elders and Deacons, 1 Tim. 3.

That their work was not to bring new Doctrine, but to Teach, Rule, and worſhip according to that Received, I now prove, 2 Tim. 2.2. The things that thou haſt heard of me among many witneſſes, the ſame commit thou to faithful men, who ſhall be able to teach others alſo] Mark, that its the ſame, and not a new Doctrine: and that as heard from Paul among many witneſſes, and p. 4not as received immediately from God: and others were thus to receive it down from Timothy. And v. 15. Study to ſhew thy ſelf approved unto God, a workman that needeth not be aſhamed, rightly dividing the word of truth,] It is not to bring new Truths, but rightly to divide the old. And 2 Tim. 1.13. Hold faſt the form of words which thou haſt heard of me (not which thou hadſt immediately from God) in Faith and Love which is in Chriſt Jeſus; that Good thing which was committed unto thee, keep, by the Holy Ghoſt which dwelleth in us. The Holy Ghoſt is to help us in keeping that which is committed to us, and not to reveal more, 2 Tim. 6.13, 14. [I give thee charge in the ſight of God—that thou keep this Commandment without ſpot, unrebukable, till the appearing of our Lord Jeſus Chriſt. There was a form of Doctrine delivered to the Church of Rome, Rom. 6.17. And 1 Tim. 5.17. The Elders that Rule well are worthy of double honour, eſpecially they that labour in the word and Doctrine. You ſee their work was to Rule and labour in the word and Doctrine, 1 Tim. 4.13, 14, 15, 16. Till I come, give attendance to Reading, to Exhortation, to Doctrine; meditate upon theſe things: give thy ſelf wholly to them, that thy prof…ing may appear to all: Take heed unto thy ſelf, and unto thy Doctrine: continue in them: for in doing this, thou ſhalt both ſave thy ſelf and them that hear thee.] 1. Tim. 4.6. [If thou put the brethren in remembrance of theſe things, thou ſhall be a good Miniſter of Jeſus Chriſt, nouriſhed up in the words of faith and of good doctrine whereunto thou haſt attained:] Mark here the deſcription of a good Miniſter of Chriſt; One thats nouriſhed up in▪ the words of faith and good doctrine, (which is the uſe of Schools and Univerſities) and having attained it, makes it his work to teach it, and put others in remembrance of it, Tit. 1.7, 9, 10, 11. For a Biſhop muſt be blameleſs, as the ſteward of God — holding faſt the faithful word as he hath been taught (mark that) that he may be able by ſound doctrine, both to exhort and convince the gainſayers. For there are many unruly and vain talkers and deceivers, whoſe mouths muſt be ſtopped, who ſubvert whole houſes, teaching things which they ought not, &c.] So 1 Tim. 3.1, 5. The office of a Biſhop is to Rule and take care of the Church of God:] To take heed to themſelves, and to all the flock, and feed the Church of God: and to watch hereunto, according to the word of Gods grace, which is fully and wholly delivered by his Apoſtles, and is able to build us up, and give us an inheritance among the ſanctified: as Act. 20.28, 20, 27, 35, 32. 1 Theſſ. 5.12, 13. We beſeech you brethren to know them which labour among you, and are over you in the Lord, and admoniſh you (this is their Office) and to eſteem them very highly in love for their works ſake (and not revile them as the ſervants of Satan do) and be at peace among your ſelves, Heb. 13.7, 17, 24. Remember them which have the Rule over you, which have ſpoken to you the word of God: Obey them that have the Rule over you, and ſubmit your ſelves: for they watch for your ſouls, as they that muſt give account, that they may do it with Joy, and not with grief: for that is unprofitable for you. Salute all them that have the Rule over you: The Elders of the Church are to pray with, and for the ſick, Jam. ….14. They muſt feed the flock of God among them, taking the overſight of it, 1 Pet. 5.1, 2. Thus you ſee their Office and work.

2. And that they were not to bring any new Doctrine, further appears, in p. 5that they have a charge to Preach no other doctrine, 1 Tim. 1.3. Nor to be toſſed as children with every wind of doctrine, Eph. 4.14. Nor carried about with divers and ſtrange doctrines, Heb. 13.9.

3. Yea, if any man bring not the doctrine of Chriſt, we muſt not receive him into our houſes, or bid him God ſpeed, leſt we be partakers of his evil deeds, for be that abideth not in this doctrine hath not God, 2 John 9.10, 11. Gal. 1.8, 9. [Though we or an Angel from heaven, preach any other Goſpel to you, then that which we have preached unto you, let him be accurſed. As we ſaid before, ſo ſay I now again: If any man preach any other Goſpel to you then that ye have received, let him be accurſed.] And Rom. 16.17, 18. Now I beſeech you Brethren, mark them which cauſe diviſions and offences, contrary to the Doctrine which ye have learned, and avoid them.] 1 Tim. 6.3. If any man teach otherwiſe, and conſent not to wholſome words, the words of our Lord Jeſus Chriſt, and to the Doctrine which is according to Godlineſs, he is proud, knowing nothing, but do… ing. —]

4. And if all Miniſters muſt be receivers of new Doctrines, the Church would never know when it hath all, but would be ſtill obeying an imperfect Law. 5. And it would be an oppreſſion to the Church inſtead of a Direction, to be ſo overwhelmed with new Doctrines and Precepts. 6. And it would accuſe Chriſt the Lawgiver of ſuch mutability, as wiſe Princes are not guilty of; to be ſtill changing or adding to his Laws. 7. There was great occaſion for the New Teſtament or Goſpel, upon the great work of our Redemption: but there is no ſuch cauſe for alterations ſince. 8. The Prieſts before Chriſt were not to receive new Laws, as is ſaid. 9. The companions of the Apoſtles that wrought Miracles, had not all new Revelations; but did it to ſeal up this Goſpel. 10. What need we more then actual experience, that God doth not give New Revelations to the world, and none ſince the Scripture-times, have ſealed any other by Miracles.

And thus I have proved to you the two ſorts of Miniſters: as Paul plain… diſtinguiſheth them, 1 Cor. 3.10, 11, 12. Eph. 2.20. There are Planters and Waterers, Maſter builders that lay the foundation, and others that build thereon: …ther foundation can no man lay then that which is laid: but every man that …ildeth hay or ſtubble and loſeth his work, doth not nullifie the Miniſtry. We are built on the foundation of the Apoſtles and Prophets, Jeſus Chriſt being the head corner-ſtone: but we are not built on the foundation of every Paſtor, Teacher, Elder, Biſhop or Deacon: Though both in their places (Apoſtles, Prophets, Evangeliſts, Paſtors and Teachers) are given for the perfecting of the Saints, for the work of the Miniſtry, for the Edifying of the body of Chriſt, Eph. 4.11, 12. That we might be one united Body, having one fixed ſtanding doctrine, ver. 14, 15, 16. And how ſhall we eſcape if we neglect ſo great ſalvation; which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him: (mark whence the Church receiveth it) God alſo bearing them witneſs (but not every Elder or Teacher) both with ſigns and wonders, and with divers Miracles, and gifts of the Holy Ghoſt according to his own will, Heb. 2.3, 4.

Prop. 2. And now that theſe later Miniſters need not prove their calling by Miracles, I prove thus: 1. God never impoſed ſuch a task upon them, nor commanded p. 6the people to require ſuch a proof, & not to believe any but workers of Miracles. 2. God gave not all the gift of Miracles that were employed in his work even in the Apoſtles daies: Are all workers of Miracles? ſaith Paul; ſome had by the Spirit, the word of wiſdom, and of knowledge, and others Tongues, and others Interpretation, and others Miracles, 1 Cor. 12.29, 7, 8, 9, 10. 3. They that have the Holy Ghoſt are owned by Chriſt; and ſo have many without working Miracles. See Rom. 8.9. 1 Cor. 12.3. Gal. 5.18, 22, 23, 24. 1 Cor. 6.11. Eph. 3.16. & 5.9, 18. 1 Pet. 1.2, 22. Rom. 15.13, 16. Tit. 3.5. 4. The Law of Moſes was kept and taught by Prieſts and Levites that wrought not Miracles. 5. If the Laws of all Nations may be kept without Miracles, ſo may the Laws of Chriſt. 6. If humane writings are kept without Miracles, (as Homer, Virgil, Ovid, Cicero, Livy, &c.) ſo may the Laws of God much more, as being the daily ſubject of the belief, meditation, conference, preaching, controverſies, devotions of Chriſtians through the world, and tranſlated into ſo many Tongues. 7. There is nothing in the Nature of the thing that requireth ordinary Miracles. Cannot men ſufficiently prove without Miracles, that there have been ſuch men as Caeſar, Pompey, Ariſtotle, or which be Calvins or Bellarmines writings, &c. Much more evidently may they prove what doctrine is eſſential to Chriſtianity, and the Scripture that contains the whole. 8. Elſe Parents could not teach their children, nor bring them up in the Nurture and admonition of the Lord, Eph. 6.4. Nor teach them with Timothy, from a child to know the Scriptures, which are able to make men wiſe to ſalvation through faith in Chriſt, 2 Tim. 3.15. Muſt no Parents teach their children to know Chriſt, but ſuch as can work Miracles? 9. The Doctrine which we preach is fully confirmed by Miracles already, by Chriſt and his Apoſtles: There needs no greater then Chriſts own Reſurrection, nor more then were done; which Univerſal unqueſtionable Hiſtory and Tradition hath brought down to our hands. 10. It is a ridiculous expectation, that every perſon ſhould ſee the Miracles before they do believe. Then if Chriſt had done Miracles before all Jeruſalem, ſave one man, that one man ſhould not be bound to believe: Or if I could do miracles in this Town or Countrey, none muſt believe me ever the more but thoſe that ſee it. And ſo you may as well ſay, I ſhould not believe that there is any Sea or Land, City or Kingdom, France, Spain, Rome, &c. but what I ſee. Are theſe men worthy to be talkt with? that believe no body, and confeſs themſelves ſuch Lyars that they would have no body believe them. It was not all that ſaw Chriſts Miracles or Reſurrection, or the Apoſtles miracles! It ſeems the reſt were not bound to be Chriſtians? Even as Clem. Writer told me, that no man is bound to believe that Chriſt did Riſe again, or the reſt of Chriſtianity, that ſeeth not Miracles himſelf to prove it: adding withall, that indeed Antichriſt may do Miracles; and ſo it ſeems for all the talk, miracles themſelves would not ſerve if they ſaw them. 11. Is it not to put a ſcorn on God Almighty, to ſay that the Glory of all his moſt miraculous works ſhould be buried to all that ſaw them not; and that Parents ſhould not tell them to their children, or children ſhould not believe them if they do? 12. Its injurious to Poſterity, that the knowledge of the moſt wonderful works of God ſhall be only for the good of them that ſee them; p. 7and that all ages after ſhall be never the better. 13. It tends to make men mad and as Ideots, that muſt know and believe no more then they ſee: what▪ kind of folks muſt theſe be? that know not that there is either Prince or Parliament, City or Countrey, or any folks in the world but thoſe they have ſeen? This will not ſtand with trading, converſe, Subjection, Societies; and its doubtful whether ſuch are capable of managing eſtates; or ſhould not be put under others as Ideots? 14. Children cannot learn to read nor ſpeak without ſome kind of belief of them that teach them: nor can they obey their parents nor learn any trade: nor obey Phyſitians: ſo that this conceit of incredulity is againſt the Nature, livelihood, and life of man. 15. And they would tie God to be at the beck of every unreaſonable Infidel that ſhall ſay, [Though all the Town have ſeen thy Miracles, yet I will ſee my ſelf, or elſe I will not believe.] 16. They expect that God ſhould overturn the courſe of Nature: for if Miracles be as ordinary as the operations of Nature, they are confounded. 17. And by this they would croſs themſelves, and make Miracles uneffectual: For if they were ordinary, few would be moved by them as any proof of a Divine Teſtimony: were it as ordinary for the Sun to go backward as forward, who would take it for a Miracle? To this Clem. Writer anſwers me, that [Miracles were convincing in the firſt Age when they were common.] Anſw. How common? Not as natural operations: Nor ſo as for all Countreys or perſons to ſee them; 500 ſaw Chriſt at once after his Reſurrection: 5000. were once miraculouſly fed: but as this was not every days work, ſo what was this to others? And in that it was but for an age, and rarely in after ages, ſhews that they were not for every mans eyes. 18. What need we more proof then actual experience, that God doth not often now work miracles! And he that ſaith the Goſpel, and Chriſtian faith, and Church, and Miniſtry are therefore ceaſed, its like will not take it ill to be taken himſelf for an Heathen or Infidel. 19. And we have experience of millions that ſtill do actually and ſtedfaſtly believe in Chriſt without Miracles: and many have laid down their lives on that belief: therefore without miracles men may believe. But to this Clem. Writer ſaith to me, [Theſe believers of all ſorts condemn each other as Hereticks.] Anſw. But not as Infidels. None but the ignorant or paſſionate condemn all other ſorts as Hereticks. The ſober do not. And it is not enough to prove you a baſtard, if an angry Brother call you ſo. 20. Becauſe this ſheet alloweth me not room, I intreat the Reader to peruſe theſe Texts, which tell him aloud that the word and works of God muſt be believed by Tradition, though without Miracles, Exod. 10.1, 2. & 12.14, 17, 26, 27, 42. Deut. 11.2. to the 22. & 29.22. to 28. Joſh. 4.6, 7. & 22.24. to 32. Pſalm 48.13. & 78.1. to 9. & 102.18. & 145.4. & 89.1. Joel 1.2, 3, 4. Acts 1.8. & 2.32. & 5.30, 31, 32. & 10.38. to 42. & 13.30, 31. & 1.22. & 4.33. & 22.15. & 26.16. & 23.11. 2 Tim. 2.2. John 20.29. & 19.35. & 15.27. & 12.17. & 5.33. & 1.15, 32, 34. Luke 4.22. 1 Pet. 5.1. And that you would read my Determination of this very Queſtion, in my Book againſt Infidelity, I proceed to the next.

Propoſition 3. This ordinary Miniſtry for Teaching, Ruling, and Publike worſhip, was ordained by Chriſt▪ to continue till his coming, and doth yet continue, p. 8and did not ceaſe when the extraordinary Miniſtry ceaſed. I prove it, Matth. 16.18. Ʋpon this Rock will I build my Church, and the gates of Hell ſhall not prevail againſt it.] The Church never did nor can ſubſiſt without its Officers, who are an Eſſential part of it, as it is a Political Body, and the firſt and moſt eminent part, as it is a Community. And therefore if the Miniſtry be extinct, the gates of hell have prevailed againſt the Church. And then Chriſt is overcome, or hath broke his Promiſe. And then he were not Chriſt: ſo that if Chriſt be Chriſt, the Church and Miniſtry continue. So Luke 1.33. He ſhall reign over the houſe of Jacob for ever, and of his Kingdom there ſhall be no end; Iſa. 9.6, 7. Of the encreaſe of his government and Peace there ſhall be no end; Pſalm 145.13. Thy Kingdom is an everlaſting Kingdom, and thy dominion endureth throughout all generations. Chriſt ruleth by his Officers in his Church. If Church or Miniſtry had an end, his Kingdom had an end, and he raigned nor for ever, Matth. 28.20. Lo, I am with you alway, even to the end of the world. To this expreſs promiſe, Clem. Writer hath no wiſer an anſwer, but that, [It is conditional. If they teach men to obſerve all things that Chriſt hath commanded, then he will be with them, elſe not.] Repl. This is your forgery: here is no ſuch words; but an abſolute promiſe. His being with them, is to ſupport and help them in his work. And will you feign Chriſt to promiſe them help on condition they do it without? The further cavils againſt this Text and others, the London Miniſters in their Vindication have anſwered at large, Eph. 4.11, 12, 13. The Paſtors and Teachers are given to the Church for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of Chriſt, till we all come in the unity of the ſaith, and of the knowledge of the ſon of God to a perfect man, &c.] Extraordinary and ordinary Officers are here conjoyned, who between them are to perfect the building, the firſt laying the foundation, and the others building thereon, 1 Tim. 6.13, 14. I give thee charge in the ſight of God — that thou keep this commandment without ſpot, unrebukable, unto the appearing of our Lord Jeſus Chriſt] which muſt needs extend to his ſucceſſors. The faithful and wiſe ſtewards that give the children their meat in due ſeaſon, will be found ſo doing by the Lord at his coming, Luke 12.42, 43. And it is not till the laſt day that Chriſt will give up the Kingdom to the Father, 1 Cor. 15.25. 2. The Apoſtles actually ſetled an ordinary Miniſtry in their time, as is proved. 3. There are commands for ſetling ſucceſſors of theſe, as 2 Tim. 2.2. Tit. 1.5. as is proved. 4. Theſe Miniſters are deſcribed, and the way of their ordination ſetled by Canons, 1 Tim. 3. Tit. 1. 5. We find the ſeveral Angels of the Churches in their places, Revel. 2. & 3. and promiſes to ſome of them for the future, with a command [Hold faſt till I come, 2.23.] and 3.10. [I will keep thee from the hour of temptation which ſhall come on all the world: Behold, I come quickly.] 6. Chriſt hath commanded the Miniſterial work to continue to the end: As the Preaching of the word muſt be to all Nations and every creature, Matth. 28.19. Mark 16.15. And theſe moſt cruel men would have all the Preachers give over their work, and leave the world to periſh in Infidelity. So for the Aſſembling of our ſelves together, and exhorting one another, we are commanded not to forſake it, as is the manner of ſome, and ſo much the more, as we ſee the day approaching, Heb. 10.23, p. 924, 25. So that the nearer we are to Chriſts coming, the cloſer muſt we ſtick to Church-communion and holy Aſſemblies: conſidering that its but a little while, and he that comes will come, and ſhall not tarry: ver. 37. God doth on purpoſe forbear his coming becauſe he is long ſuffering, and will continue the means to call men to repentance, and then the day of the Lord will come ſuddenly, 2 Pet. 3.9, 10. [The word of the Lord endureth for ever: and this is the word which by the Gospel is preached to you, 1 Pet. 1.25. The Lords Supper is Inſtituted to be uſed to ſhew the Lords death till he come, 1 Cor. 11.26. Church-government or Diſcipline is a fixed Ordinance, Mat. 18.15, 16, 17. And if the work continue, the workmen muſt continue. 7. The mercy of God, and the Efficacy of Chriſts blood, and the neceſſities of the Church continue: we ſtill need a Teaching Miniſtry, Heb. 5.11. and for our need it is Inſtituted till the Church be perfect, that we be not as children toſſ'd up and down, Eph. 4.13, 14. What enemies to us and to the love and mercy of God are they that would perſwade men that he ſo quickly withdrew ſo great a mercy, when the gifts and calling of God are without Repentance? 8. The Law and its Prieſthood was not removed but by the Glory of a better Law and Miniſtry: And Chriſt is the Mediator of a better Covenant and Promiſes, Heb. 7.22. & 8.7, 8. Therefore he will not deal ſo much worſe. 9. Chriſt telleth us that a wiſe man will conſider whether he can go through with it, before he build or make war? Therefore he would not himſelf begin to build his Church, and enter himſelf the Captain of our Salvation, and preſently let his enterprize fall. 10. If the Miniſtry continue not, then the Church continueth not; for as the Head, Liver, and Stomack, or Lungs are to the body, ſo is the miniſtry to the Church, 1 Cor. 12.13, 19, 20, 28, 29. They Plant and water it, 1 Cor. 3.6. and build it, ver. 10. For how ſhall we believe on him of whom we have not heard, and how ſhall we hear without a Preacher? and how ſhall they preach unleſs they be ſent? Rom. 10.14. But the Church doth continue: for firſt, elſe Chriſt were no longer the Head of it, the King, Prophet, or Prieſt, and ſo not Chriſt: But he is a Prieſt for ever, abiding continually: he continueth ever, and hath an unchangeable Prieſthood; he ever liveth to make interceſſion for thoſe that come to God by him, Heb. 7.3, 22, 24, 25. 2. Thoſe that deny the Church, muſt needs deny themſelves Chriſtians and members of that Church. 3. There is no Salvation promiſed but to the Church, Eph. 5.23, 25, 26, 27. Mark 16.16. 4. Blindneſs is on the Jews but till the fulneſs of the Gentiles be come in, and ſo all Iſrael ſhall be ſaved: Therefore it is moſt evident that the Gentile Church ſhall not ceaſe till the fulneſs have prepared for the re-ingraſſing of the Jews, Rom. 11.25, 26. 5. It is an everlaſting Kingdom, which cannot be moved, and the City of the living God, the heavenly Jeruſalem, whereof even the Angels and perfected ſpirits of the juſt are a part, to which we come by faith: therefore it ceaſeth not, Heb. 12.22, 23, 28. 6. When that which is perfect is come, then that which is in part ſhall be done away, 1 Cor. 13.10 but not before. 11. If nothing can ſeparate us from the love of God, no not any diſtreſs or tribulation, then are not all the Miniſters and Church cut off, Rom. 8.34. to 39. Yea, thoſe that in all ages ſuffer for his ſake are not cut off from him: but ſo many faithful Miniſters do. 12. But what ſhould I ſay p. 10any more againſt that aſſertion which carrieth ſtark Heatheniſm or Infidelity in its forehead, reproaching Chriſt as no Chriſt, and teaching men that they are not bound to be Chriſtians, and believe the Goſpel, and perſwading the world to deſpiſe Chriſts meſſengers and Ordinances; and Miniſters to caſt off their Maſters work; which in two words is, to turn Infidels, or Apoſtates. I muſt refer you for my fuller anſwer to ſuch men, to my Book againſt Infidelity.

Prop. 4. God hath in his Law appointed a ſtanding way for the calling of theſe ordinary Teaching, Ruling, worſhipping Miniſters, in all ages; and doth himſelf call them in this way. 1. He Inſtituteth the Office. 2. He commandeth that fit perſons be ordained to this Office. 3. He deſcribeth them by their neceſſary Qualifications. All this is at large, 1 Tim 3. Tit. 1. Act. 20. 1 Pet. 5. &c. This is his work by his ſtanding Law. By which alſo he commandeth the people to chooſe, conſent to, or accept the fit, and to hear and obey them, Acts 14.23. 2 Theſ. 5.12. Acts 6.3, 5. Heb. 13.7, 17. And then by providence, 1. He giveth them thoſe gifts of the Spirit that may competently qualifie them for their Office. 2. He aſſiſteth the chooſers and ordainers to diſcern thoſe qualifications, and do their duties. 3. He cauſeth ſome ſpecial fitneſs of a Miniſter to the ſpecial province or charge, which he is to undertake, and ſpecial inviting occaſions and opportunities, and oft-times cauſeth Neceſſity to make the choice. 4. He coweth the heart of the perſon called to conſent, and uſually to deſire the work, (for the right ends.) 5. And if he be called to be the Paſtor of a particular Church; he moveth the people to conſent or accept him. And thus God according to his appointed Order doth call his Miniſters. Beſides which, he afterward 1. Helps them in his work 2. And procureth them liberty, and often furtherance from Chriſtian Magiſtrates. 3. And giveth them ſucceſs.

Propoſition 5. The faithful Paſtors of the Reformed Churches, are theſe ordinary Miniſters of Chriſt, approved by him, and given in great mercy to his people, who are bound to know, honour and obey them in the Lord.

I exclude not all others, but I now prove that theſe are true Miniſters. Argument 1. They that have all that is eſſential to true Miniſters, are true Miniſters: But ſuch are theſe Paſtors of the Reformed Churches: as I prove thus: If the Office it ſelf be of Gods Inſtitution, and their Qualifications competent, and their entrance right in every point of flat Neceſſity, then they have all that is eſſential to true Miniſters: But the former is true, as I ſhall prove in the three ſeveral parts. 1. That the Office it ſelf is of Gods appointment, is proved fully before, and confeſſed by all Chriſtians that ever I knew, Acts 14.23. 1 Tim. 3. Tit. 1. 1 Pet. 5.1, 2. 1 Theſ. 5.12. Heb. 13.7, 17, 24. Acts 20.28. 2. For Qualifications, they have 1. competent Knowledge, 2. and Ʋtterance, 3. and Godlineſs: and theſe are the Qualifications that God accepteth, 1 Cor. 12.8. 1 Tim. 2.15. 1 Tim. 5.17. Mark the Canons of the Holy Ghoſt, 2 Tim. 2.2. They muſt be 1. Faithful men, 2. Able to teach others: But ſuch are thoſe in Queſtion, 1 Tim. 3. A Biſhop muſt be blameleſs (that is, not ſcandalous) the husband of one wife, vigilant, ſober, of good behaviour, given to hoſpitality, apt to teach, not given to wine, no ſtriker, not greedy of filthy lucre, but patient, not a brawler, not covetous, one that ruleth p. 11well his own houſe, having his children in ſubjection, with all gravity.] To which is added, Tit. 1.8, 9. A lover of good men, ſober, juſt, holy, temperate, holding faſt the faithful word as he hath been taught, that he may be able by ſound Doctrine both to exhort, and to convince the gainſayers.] Let all here Note, 1. That here is not only the mention of the Vertues neceſſary to the Being, but to the well-being alſo of a Miniſter: 2. And yet through the great mercy of God, all theſe are the Qualifications of multitudes of the Paſtors of the Reformed Churches, as malice it ſelf muſt be forced to confeſs. But if any deny it of any particular men, as that is nothing to the reſt; ſo an unproved accuſation is not by honeſt men to be believed. The world knows that the Act for rejecting ſcandalous, inſufficient, negligent Miniſters is very ſtrict, and Commiſſioners in each County forward to execute it, and Miniſters have enemies enough to ſearch out their faults, and yet none are more forward then Miniſters themſelves to have the act put in execution, ſo that their ſtanding Juſtifies them before the world: Or, if any will yet deny them the neceſſary Qualifications, I here challenge and provoke them to accuſe all that are guilty, and caſt them out; or elſe to confeſs themſelves meer ſlanderers, and backbiters, and learn more truth and modeſty hereafter. 3. And for the third point, their entrance into the Office: They have all that God hath made Neceſſary to a juſt entrance, as I prove: They that have a true Ordination, and the Peoples conſent, and the Magiſtrates allowance, have all that God hath made neceſſary to a juſt entrance, and more then all: But the ſaid Paſtors of the Reformed Churches have true Ordination, and the Peoples conſent, and the Magiſtrates allowance: That they have true Ordination, I ſhall ſhew anon in anſwering all that can be ſaid againſt it. The Peoples conſent, by Electing, or Accepting is known by the fact: and ſo is the Magiſtrates by Law and fact: I put in all this▪ though more then neceſſary, that all Objections may be ſatisfied at once: So that the Enumerations being unqueſtionable, the concluſion is ſo to. In ſhort: All thoſe are true Miniſters, that are in an Office of Gods own Inſtitution, and are competently fitted for that office by Knowledge, Godlineſs, and Ʋtterance, and have all, and more then all that God hath made neceſſary to a right entrance or admiſſion, even true Ordination, conſent of the flock, and the Magiſtrates allowance. But ſuch are the ſaid Paſtors of the Reformed Churches, therefore they are true Miniſters of Chriſt.

Argument 2. Thoſe that have not only the eſſentials, but excell all other Miniſters on earth (that are known to the world) are certainly the true Miniſters of Chriſt. But ſuch are the Miniſters before mentioned of the Reformed Churches, Ergo. This will be proved at once with the next, which is,

Argument 3. Either theſe Paſtors of the Reformed Churches, are the true Miniſters of Chriſt, or elſe there are none ſuch viſible in the world: But there are ſuch viſibly and certainly in the world, as was proved: Elſe there is no Church, no Ordinances, no Chriſtianity, no Chriſt: For he can be no King without Subjects and Laws: no Maſter without a School and Scholars: no Phyſitian without Patients: no Husband without his Spouſe: no Head without a Body: no Interceſſor without a Church to intercede for. And to Believe the holy Catholick Church, and the Communion of Saints, is part of our Belief and p. 12therefore the Chriſtian faith is gone if theſe be gone. And that either we, or None are Chriſts true Miniſters, I prove thus: 1. We challenge the adverſary to name us the true Church and Miniſtry; if theſe be none of them, where be they, and who are they? ſpeak out, or give up your wicked cauſe. If you know not who they be or where, then how know you that there are any ſuch? True Miniſters are like a Light that ſhineth to all the houſe, even the lights of the world, and like a City on a hill that cannot be hid, Matth. 5.14, 15, 16. 2. But let us try the particulars: 1. The Seekers have no Church or Miniſtry. 2. The Quakers have no Ordination, that we know of, and are every way ſo unworthy, and had no being in the world till a few years ago, that he is either no Chriſtian, or of a crazed brain, that thinks Chriſt hath no Church or Miniſtry but them. 3. The Anabaptiſts, Socinians, Swenkfeldians, Familiſts, Paracelſians, Weigelians, and ſuch like, have no more to ſhew for their Miniſtry and Churches then we, but their errors; and are ſo few and ſo lately ſprung up, that of them alſo I may ſay, that he that takes them for the only Church, or Miniſters, is either out of the faith, or much out of his wits. 4. The Eaſtern and Southern Churches have no more to ſhew for their Miniſtry and Churches then we: but are incomparably more ignorant., and erroneous: few of them doing more then Read their Liturgies and Homilies, and ſo adminiſter the Sacraments. 5. All the controverſie therefore lyeth between us and the Papiſts. Either they are true Miniſters and a Church, or not. If not, then its left to us. If they are, then we are ſo much more. For we have much more unqueſtionable evidence of our Title. 1. The Office of a T…aching, Guiding, worſhiping Presbyter which we are in, is beyond all queſtion, and yielded by themſelves, to be of Divine Inſtitution. But the office of a Maſs-Prieſt, to make a god of a piece of bread, and turn bread into fleſh, ſo that there ſhall be Quantity, colour, taſte, &c. without bread, or any ſubject; and a mans eyes, taſt, or feeling ſhall not know that its bread or wine, when we ſee, taſte, and feel it; as alſo to celebrate publike worſhip in an unknown tongue; this Office is more queſtionable then ours. 2. It remaineth a great doubt, whether the Pope be not the Antichriſt: but of our Miniſtry theres no ſuch doubt. 3. For Knowledge, Godlineſs and Utterance, and all true Miniſterial abilities, as its well known what an ignorant Rabble their common ſecular Maſs-Prieſts are, ſo thoſe military Fryers and Jeſuites that are choſen of purpoſe to play their game among us, and credit their cauſe: if they have any reliques of truth or modeſty, will confeſs that the generality of our Miniſters are much beyond theirs for parts and Piety; or at leaſt, that we cannot be denied to be true Miniſters for want of neceſſary Abilities: We ſhould rejoyce if their Miniſters, Prieſts, or Jeſuites were neer of ſuch Piety as thoſe of the Reformed Churches. Some of their Jeſuites and Fryers are learned men: in which alſo we have thoſe that equal the beſt of them: but for the learning, ability, or Piety of the common Miniſters on both ſides, there is no compariſon to be made. 4. All the Queſtion then is of the way of entrance. And there 1. The Papiſts ſeek not the Peoples conſent ſo much as we do. 2. They deſpiſe the Magiſtrates conſent, in compariſon of us. 3. And for Ordination, which is it that all the ſtreſs p. 13muſt be laid on, we have it, and neerer the Rule of God then they. Are … ordained with faſting, prayer, and impoſition of hands? ſo are we. M… it be by one of a ſuperiour Order? Who then ſhall Ordain or conſecrate the Pope? And yet a multitude of our Miniſters are ordained … Biſhops, if that be neceſſary: But the great Objection is, that we have not an uninterrupted ſucceſſion from the Apoſtles, and ſo thoſe that ordained us had no Power; and therefore could not give it to us.

Propoſition 6. The want of an uninterrupted ſucceſſion, and ſo of Power in the Ordainers doth not diſable our title to the Miniſtry, or ſet us in a worſe condition then the Papiſts. For if it be only the ſucceſſion of poſſeſſion of the Office, there is no man of brains can deny, but we have an uninterrupted ſucceſſion down from the Apoſtles. But if it be a ſucceſſion of Right Ordination that is queſtioned, 1. The Papiſts have none ſuch themſelves. 2. We have more of it then they. 3. It is not neceſſary that this be uninterrupted. All theſe I prove: 1. The Popes themſelves from whom their power flows, have been Hereticks, denied the immortality of the ſoul, Whoremongers, Sodomites, Simoniſts, Murderers, ſo that for many of them ſucceſſively the Papiſts confeſs they were Apoſtatical, and not Apoſtolical: ſee in their own Writers the lives of Silveſt. 2. Alexand. 3 & 6. John 13. & 22. &: 23. Greg. 7. Ʋrban. 7. and abundance more. Joh. 13. was proved in Council to have raviſhed maids and wives at the Apoſtolick doors, murdered many, drunk to the Devil, askt help at dice of Jupiter and Venus: and was kill'd in the act of Adultery. Read the proofs in my Book againſt Popery, pag. 269, 270, 255, 101. The Council at Piſa depoſed two Popes at once, called them Hereticks departed from the faith. The Council at Conſtance depoſed Joh. 23. as holding that there was no eternal life, immortality of the ſoul or Reſurrection: The Council at Baſil depoſed Eugenius 4. as a Simoniſt and perjured wretch, a Schiſmatick, and obſtinate Heretick. Now theſe men are uncapable of the Miniſtry, as an Infidel is, for want of Eſſential Qualifications: As Copper is no currant coyn, though the ſtamp of the Prince againſt his will be put upon it: Undiſpoſed matter cannot receive the form. A fit man unordained is neerer the Miniſtry, then ſuch a man ordained. So that here was a Nullity. 2. And all the following Popes were the ſucceſſors of Eugenius, that was depoſed and thus judged by a general Council; but by force brought them to ſubmit and held the place. 3. Either the Election, Ordination, or both is it that giveth them the Eſſence of their Papacy. If Election, then there hath been a long interruption: For ſomewhile the People choſe, and in other ages the Emperors choſe, and in theſe times the Cardinals; and therefore ſome of them had no lawful choyce: And for Ordination, or Conſecration. 1. There have been three or four Popes at once, and all were conſecrated, that yet are now confeſſed to have been no true Popes. 2. Inferiours only conſecrated. 3. And ſuch as had no power themſelves. Beſides that, the Sea hath been very many years vacant, and ſome ſcore years the Pope hath been at Avignion, and had but the name of P. of Rome. And when three or four have been Pope at once, Bellarmine confeſſeth, learned men knew not which was the Right, yea, General Councils knew not. The Council at Baſil thought Faelix the fifth p. 14was the right Pope, but it proved otherwiſe, ſo that many palpable interciſions have been made at Rome.

2. Our Ordination hath been leſs interrupted then theirs.

Object. But you are not ordained by Biſhops. Anſw. 1. Almoſt all in England are till of late, if that will ſerve. 2. Presbyters may or… in caſe of Neceſſity, as the generality of the old Epiſcopal men grant, and their Ordination is not Null. 3. Presbyters have power to Ordain, and were reſtrained only from the exerciſe by humane Laws, as many of the Schoolmen confeſs. 4. Presbyters have ſtill ordained with the Biſhop: therefore they had authority to it, and the work is not alien to their Function. 5. Our Pariſh Presbyters are Biſhops, having ſome of them Aſſiſtants, and Deacons under them. Or as Grotius notes, at leaſt, they are ſo, as being the chief Guides of that Church: Their own Rule is, that every City ſhould have a Biſhop: and every corporation is truly a City, foreign, and therefore muſt have a Biſhop. 6. The Jus Divinum of Prelacy is lis ſub judice. 7. Biſhop Ʋſher maintaining to me the validity of the Ordination of the Presbyters without a Biſhop, told me how he anſwered King C. who askt him for an inſtance in Church-Hiſtory, viz. That Hierom ad Evag. tels us of more; that the Presbyters of Alexandria, till the dayes of Heroclas and Dionyſius took one from among themſelves, and made him Biſhop: therefore they may make a Presbyter, which is leſs. 8. Its at laſt confeſſed, that in Scripture-times there were no Presbyters under Biſhops, but the ſingle Churches had ſingle Paſtors. 9. No man can prove Ordination by fixed Biſhops over many Churches (now called Dioceſan) in the firſt age: The fixed Biſhops had no more at firſt but ſingle Churches. Object. But you never received power from the Biſhop to ordain: and therefore cannot have that which was never given you. Anſw. If they put men into that Office, to which God hath affixed the power of Ordination, then they do their part to convey the power. As if you marry a couple, and expreſs not the mans authority over the woman, yet he hath it nevertheleſs by being made her husband. So he that is made a Paſtor in City or Country, may do the work of a Paſtor, though each particular was not named.

Propoſition 7. Ordination is ordinarily neceſſary as a means of our right entrance, but not abſolutely neceſſary to the Being of our Office or Power. For 1. God, having already ſettled the Office, Duty, and Power, and what Qualifications ſhall be neceſſary, and giving theſe Qualifications to men, he hath left nothing to man but mutual conſent, and to judge of the perſon qualified, and ſolemnly introduce him. 2. God hath not tyed himſelf or us abſolutely to the …udgement of Ordainers. If a Biſhop ordain a Heathen, or any man void of eſſential Qualifications, its Null, as being againſt a flat command of God: And if Biſhops refuſe to ordain us Paſtors, the people muſt take them without: becauſe the command of Preaching, Hearing, Sacraments, &c. is greater then that of Ordination, and before it. Poſitives yield to natural morals, and matters of Order to the ſubſtance and end of the Duty ordered. See my Chriſtian Concord, pag. 82, 83, 84. 3. Ordination is no more neceſſary to the Miniſtry then Baptiſm to Chriſtianity. As thoſe that are firſt Princes by Title, muſt be crowned, and thoſe that are Souldiers by contract, muſt p. 15be liſted and take colours, and thoſe that are husband and wife by contract, muſt be ſolemnly married, which are celebrating, perfecting actions; ſo they that are firſt heart-Chriſtians by Believing, or by parents Dedicating them to God, muſt be ſolemnly entred under the hand of the Miniſter: And thoſe that are by approbation and conſent initially Miniſters, muſt by ſolemnization have the Office publikely delivered them by the Miniſters of Chriſt. So that as a man is a Chriſtian indeed before Baptiſm initially, and is juſtified initially before, and in caſe of Neceſſity may be ſaved without it (the Papiſts confeſſing that the vow will ſerve) ſo is it in the caſe of Ordination to the Miniſtry.

Propoſition 8. It is only Chriſt and not the Ordainers, People or Magiſtrates that give us our Office and Power: Only the people and approvers deſign the perſon which ſhall receive it from Chriſt: and our own conſent, and the peoples is of neceſſity thereto (and our own much as theirs) and the Ordainers do Inſtrumentally inveſt us in it: But the Power and Duty ariſe directly from Gods Inſtitution, when the perſon is deſigned. Now I proceed to prove our calling.

Argument 4. We have a far clearer Call then the Prieſts before Chriſt had to the Prieſthood: For they were not of the true Line: they bought the Prieſthood: they corrupted the Doctrine and worſhip, and were of wicked lives. And yet Chriſt commanded ſubmiſſion to their Miniſtry, Ergo.

Argument 5. If we have as clear a call to our Office as any Magiſtrates on earth have to theirs, then we are true Miniſters of Chriſt. For they are true Magiſtrates: and God is the Fountain of their power too: and its impoſſible they ſhould have any but from him. Or from him but by his means. Officers have no power but from the Soveraign. The Prince was at firſt choſen by God, immediately, as well as the Apoſtles were by Chriſt, yet no Prince can plead an uninterrupted ſucceſſion thence: And if they may Reign without it, we may be Paſtors without it: and yet I cannot ſay that we are without it, though Princes be. Kings were formerly anointed by inſpired Prophets, and were Prophets themſelves. And as the continuance of this is not neceſſary to them, ſo neither to us. The differences between their power and ours, makes nothing againſt this Argument: If conqueſt, or the peoples conſent, or Birth, or directing Providences can prove their Title, then Conſent, Ordination, Providence, with due Qualifications, will ſure prove ours: were it not for fear, they ſhould ſoon hear the Arguments more ſet home againſt themſelves, that are now bent againſt the Miniſters.

Argument 6. If beſides all this God own us by ſuch a bleſſing on our labours, that he maketh us the means of propogating and continuing his Goſpel and Church, and brings moſt of his choſen to Ʋnion with Chriſt, Reconciliation, Holineſs, and to Heaven by our Miniſtry, then certainly we are his true Miniſters; But experience aſſureth us of the former: therefore — ſo much for Argument.

Propoſition 9. If a Miniſter be in quiet poſſeſſion of the place, and fit for it, the people are bound to obey him as a Miniſter, wi…hout knowing that he was juſtly ordained or called. Argum. 1. We muſt obey a Magiſtrate without aſſurance of his call and title, Rom. 13. therefore a Miniſter. 2. Chriſt commanded hearing and obeying them that were not called as God appointed: p. 16becauſe they were Prieſts, or ſat in Moſes Chair, and taught the truth, Luke 16.29. Matth. 23.2. Luke 5.14. Matth. 8.4. Mark 1.44. 3. Elſe the people are put upon Impoſſibilities: Can all the poor people tell before they ſubmit to Miniſter, what is eſſential to his call, and whether he have all that is ſo, and whether his Orders be true or forged, and whether they that ordained him were truly ordained, or choſen themſelves? Not one of twenty thouſand knows all this by their Paſtors.

Propoſition 10. The Ordinances are valid to the people when the Miniſter is uncalled and unordained, if they know it not: He that hath no juſt call, ſhall anſwer for what he doth as an Intruder; but the people ſhall have for all that the fruit of his miniſtration; and Preaching, and Baptiſm, and other acts ſhall not be Null to them. 1. The Papiſts themſelves confeſs this. 2. Elſe ſcarce a man could tell whether he be baptized, or may uſe any Ordinance becauſe he cannot have an exact account of the Miniſters call, no nor know that he is indeed a Chriſtian, I knew divers in the Biſhops daies that forged themſelves Orders, and acted long before it was diſcovered. 3. It is the Office which is Gods Ordinance, that is bleſt, and valid to the people, and not his call only. 4. It is he that ſinneth that muſt ſuffer, and not the Innocent; therefore his ſin depriveth them not of their due. 5. As an uſurping Magiſtrate oweth us protection, though he ſhall anſwer for his uſurpation: ſo an uſurping Miniſter oweth us his labour; ſo that the people are bound to hear and obey men, when they are uncertain of their due call, if they poſſeſs the place: and ſhall have the bleſſing of ſuch Adminiſtrations. For we are ſure the Office and work is of God.

Propoſition 11. The truth of our doctrine depends not on our calling. Were we no Miniſters, we can prove the Goſpel true which we deliver. And any man muſt be believed, that brings a truth that concerneth our peace. Therefore let Quakers, and Seekers, and Papiſts firſt diſprove our Doctrine if they can: and not cheat the people by perſwading them that our calling muſt firſt be proved; as a Prophets muſt be.

Object. But you have your learning only from Books, and Ʋniverſities: and ſo have not true Miniſters. Anſw. We have it from God in the Uſe of his means, even by Prayer, Reading, ſtudy, & learning his works & word of our Teachers, whether at Univerſities or elſwhere. And we are commanded to ſtudy and meditate on theſe things, and give our ſelves wholly to them, and to meditate on Gods Law day and night, Pſal. 1.2. 2 Tim 2.15 1 Tim. 4.13, 15. Chriſts Miniſters muſt be Teachers or Tutors to others, and commit the things which they have heard to faithful men, who ſhall be able to teach others alſo, 2 Tim. 2.2. Good Miniſters of Chriſt are nouriſhed up in the words of faith and good doctrine, and ſo attain to it, 1 Tim. 4.6. All ſhould learn according to their time of teaching, Heb. 5.11, 12, 14. We ſtudy nothing but the Word, and works of God: and is not that a wretch and not a man that will reproach us as no Miniſters, for doing that which we have our Reaſon for, and which muſt be the work of our lives! Poor Chriſtians, as you love God and your ſouls, and would not caſt off Chriſt and Heaven, let not Deceivers draw you to caſt off the Miniſtry, Scripture, or the Ordinances of God.

Octob. 23. 1657.

FINIS.

End of the text · Richard Baxter, A Second Sheet for the Ministry (1657)