proves that he had right and power to receive maintâ—nance of the Church to lead about a wife who should also be maintained at a publick Charge that posterity might know this to be lawfull ver 4 5 6. and to shew what a clear right of his own he denied for the Corinthians sake that by this means he might win them to Christ and promote their Salvation He confirms this 1. By an Argument drawn from three Similitudes to wit From the right of Souldiers of Husbandmen and of Shepherds VVho goeth a warfare at his own charges c that is as it is right and fit that Souldiers should live upon their pay the Planter of a vineyard feed upon the fruit of his vines and a Shepherd upon the milk of his flock so is it fit that the Ministers of the Gospel should live of the Gospell of their own vine that is the Church of the milk of their own flock that is of the goods of their own people Let those Souldiers that decry Tythes and the settled stipends of Ministers consider their own case and answer the great Apostles Argument if they can VVho will go to war at his own charges The Interrogation is a vehement Negation No one will souldier it upon such terms For indeed it is an unjust and unreasonable thing that a Souldier should stand in jeopardy daily fight for the common safety against the common enemy and offer his very life as a sacrifice for the lives of the commonalty and not be maintained at a common charge He receiveth therefore wages from his General by a natural and civil right And is it reasonable or just that the Ministers of Gods word should undergo the care of the Churches the great burden of the Ministry and yet live of their own For their pains and labours and sufferings and dangers exceed those of the Souldiery These fight against flesh and blood but they against the world the flesh and the devil 2 Cor. 10. 4. 1 Tim. 1. 18. 2 Tim. 2 3. This then is the Apostles Argument Souldiers do not war at their own charges The Ministers of the Gospel are Souldiers Therefore ought not they to war at their own charges 2. The Apostle having put to flight the souldiers that declame and rayle against the setled and honourable maintenance of the Ministers of the Gospel he comes to stop the murmuring mouths of Husbandmen sowers plowers threshers shepherds and men of that mold Against these he argues thus They that plant and dress a Vine it is fit that they should tast of the grapes thereof as it is said that Noah planted a Vineyard and drank of the wine of it and Prov. 27. 18. VVhose keepeth the fig tree shall eat of the fruit thereof But the Ministers of Christ plant and dress Christs Vineyard therefore it is fit that they should live of the fruit thereof So also it may be argued from Shepheards feeding upon the milk of their flocks As much as if the Apostle had said look but unto humane equity and common customs of men in things of farre lesser and lighter moment and conclude how just it is that the Ministers of the Gospel should live of the Gospel 3. The Apostle sets upon these sacrilegious persons with stronger Arguments Arguments fetch'd from Divine Authority For although the cause which he pleads be a most just cause yet he knew how subtil and crafty worldly wit is to reply especially in a money-matter therefore by a Prolepsis he meets an Objection ver 8. where he proves that he doth not onely confirm his Position by humane Arguments and Examples but by the Law of God also Say I these as a man Do I fortifie my cause with humane reason and examples onely Or saith not the â—aw the same also Yes Deut. 25. 4. Thou shalt not muzzle the mouth of the ox when he treadeth out the corne He uses an Argument from the less to the greater If it were not lawfull to deny maintenance to an unreasonable creature much less to a man if not to an Oxe treading then not to a Minister â—oyling For Gods chief care in this Law was not for oxen he look'd at a further end even at us who are typical oxen toyling in the Lords field treading in his barnes Therefore convenient maintenance must not be denied us lest we faint in the work 4. He argues from the less to the greater again From the example of Plowmen and Threshers ver 10. If the Plower ploweth and the Thresher thresheth in hope to wit of his wages and that he shall partake of his crop and of his threshing then a Minister of the Gospell may exspect a Salary fruit of his labours of which he and his may live comfortably But the Antecedent is true saies the Apostle therefore the Consequent is true also 5. The Apostle argues vers 11. from natural right and commutative Justice which commands to give like for like much more then small things for great Now who doubts but that spiritual things do much excell carnall heavenly things excell earthly eternal things excell fading flitting perishing transitory vaniâ—ies For by how much the soul excells the body by so much does the Word the food of this soul outgoe corporal maintenance Oh ingratefull wretâ—h then whoever grudges to administer to him carnal things who preaches unto him the eternal Gospel and is an instrument to convey unto him the fruits of the same Gospel preacht to wit Faith Regeneration and Life Eternal Now these things saith the Apostle we have sowed therefore it is meet we should reap For Whosoever do sow unto us spiritual good things to them we ought chearfully to administer of our temporalls Rom. 15 27. But the Ministers of the Gospell sow spiritual things Therefore ought we cheerfully to administer unto them of our temporalls 6. The Apostle argues from Example ver 12. If the true Apostles receive maintenance of you why should not I and Barnabas who have preached the Gospell to you as well as they 2. If the false Apostles and Seducers who devour you receive things necessary then why may not we who propagate the Gospel of Christ If stipends be given to the bad why not much rather to the good 7. He argues verse 13. from the Testimony of the Law from the Example of the Levites under the Old Testament and from the Ordination of God under the New These things are not Antichristian devices as the doâ—ing Anabaptists dream but Divine Decrees and Ordinations as will appear if we frame an Argument thus If the Ministers of God under the Old Testament were maintained of the publick then are they so to be maintained under the New But Ministers under the Old Testament were maintained of the publick Therefore ought the Ministers under the New to be so maintained The Antecedent appears Numb 18. 8. to 13. Deut. 12. 6. 14. 22. 18. 1. Lev. 2. 3 10. 5. 13. 7. 7 8 9 10 14 32. 10. 13. 27. 30 31. Numb 3.
could not but respect the gracious Baptist Marl 6. 20. the Apostle Paul was of so much worth to the Galattan that they received him as an Angel of God even as Chrâ—st â—esus 〈◊〉 his Ambassadour he was Gal. 4. 14. Behold Cornâ—lius the Ceâ—turion falling down before Peter the Apostle and worshipping him Act. 10. 25. Oh stupendious humanity and humility a Roman Captain a Gentleman Souldier stooping to a poor Apostle and offering him honour not onely more than could be exspected but than durst be accepted Lo Alexander the grand Tenant of the Universe whose ranging soul knew no confines whose stately spirit scorn'd to own any Monarch stooping before and doing reverence unto Iaddus the Iewish High-priest Iosephus Antiquit. l. 11. c. 8. It is not much that Aqutla and Priscilla should expose their lives to danger for Paul's sake Rom. 16. 3 4. but yet it spoke their great affection to and estimation of him Observe the reverend carriage of the noble Obadiah Governour of the Kings houshould towards Elijah a poor persecuted Prophet 1 Kings 18. 7. He fell on this face and said Art thou that my Lord Elisah and not only him did he reverence but manifested his great affections towards an hundred of the Lords Prophets even with the danger of his life ver 13. such was the honour sometimes thought due to the men of God Ministers are gifts not carnall and temporall but spirituall they are part of Christs purchase and a singular fruit of his ascension who went up into heaven that they might come down upon the earth Eph. 4. 10. 11. Surely the gift of the Sun and salt are a mere nothing if compared with this heavenly Largess By this Ministry the glory of God is manifested faith is begotten and nourished charity kindled and enflamed by this the Ignorant are instructed the idle are provoked the unconstant are fastened to the truth as it were nailes Eccles 12. 11. the wicked are convinced the weak are confirmed the root of wickedness cast up and the branches cut off This Gospell-ministry in the Apostles minde farre ouâ—-goes the Ministry of the Law 2 Cor. 3. 7 8 9. and Iohn Baptist who himself was scarce a Gospell-preacher had yet because of his more then ordinary nearness thereunto his preheminence not onely of the silken Courtiers in our Saviours account but of all the Prophets his pâ—edecessors Matth. 11. 7 8 9 10. And yet the meanest of the faithfull Ministers of Christ in regard of the clearness of the Doctrine taught by him is greater then he The great excellency and dignity of the Sacred Ministry will easily appear if we consider 1. The Authour of it not man but God The commendation of the Scriptures is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. The commendation of Believers is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 54 13. The same authority commends the Ministry of the Word Eph. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ gave some Apostles c. He putâ— his Ministers into Commission Matth. 28. 19 20. And Iesus came and spake unto them saying All power is given to me in heaven and in earth Go ye therefore and teach all Nations baptizing them And S. Paul magnifies his Ministry by this authority 1 Cor. 1. 1. 2 Cor. 1. 1. and Gal 1. 1. Paul an Apostle not of men nor by man but by Iesus Christ and God the father It is not mans appointment but an Ordinance of God not a humane fiction but a Divine Institution 2. The Antiquity of it which also commends the goodness of a good thing The Ministry of the Church is no new Invention but an ancient Ordination for it had been even from the beginning which the Churches of God have not wanted in any age neither before nor under nor since the Law Before the Law were the Patriarchs who instructed their Families in the Worship of God and propagated Religion to their Posterity Under the Law God had his Priests and Levites and Prophets who had their unctions missions and Commissions from him And since the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath given Apostles Pastors Evangelists Teachers 3. The Ministers of it the Patriarchs the Prophets Christ himself and his Apostles Isaiah was of the blood oyal and yet a Minister of this ministry King Solomon commends himself to the Church of God under the name of Koheleth and amongst other his Titles seems to glory first and most in that of The Preacher Eccles. 1. 1 The words of the Preacher and then it follows the son of David King in Ierusalâ—m Noah the Monarch of the whole world was a Preacher of righteousness 2 Pet. 2. 5. Nay Christ Iesus himself God blessed for evermore came to minister Mark 10. 45. and to be the Masterpreacher of the Gospel Heb. 1. 2. The Apostles and Teachers that have succeeded him being set up by him 1 Cor. 12. 28. are also honourable For what greater honour can there be in Court then to succeed in that place and employment in which the King's son himself deigned sometime to be 4. The Object about which it is conversant not the body but the soul not humane Laws secular concernments but spirituall things relating to the worship service and glory of God and the salvation of soules Physicians binde up bruised bodies Lawyers patch up broken Estates whilest Christ Ministers bind up broken hearts and salve wounded consciences If therefore the body he unworthier then the soul the earth be content to be below the heavens externalls give place to eternalls parity of reason will prefer this sacred function before and set it above all others 5. The Supernaturall Effects thereof such as the Conversion Sanctification and Salvation of man In all which the dignity of the sacred Ministry does admirably appear and in the dignity of the ministry doth also appear the dignity of the Ministers Neither let any one say they are servants they are but Ministers and therefore not to be honoured for that derogates not awhit from their honour If they be servants they are the servants of the Church of God If they be Ministers they are Ministers of Christ the Lord of heaven earth and hell They are not the servants of Kings but of the King of Kings to whom the glorious Angells do gladly Minister neither are they of the meanest of Christ's servants put in some low place of service but they serve him in the distribution of the most precious treasure even Gospell-grace 2 Cor. 4. 7. now to be the Treasurer of the Lord is a greater honour then to be Lord-Treasurer And if there be honour in the meanest Office performed for God as he wing wood and drawing water for the Sanctuary and keeping the door of the house of God Psal. 84. 10. surely the highest Offices cannot be dishonourable All the things that render any service honourable do concurre to make this great employment truly honourable 1. VVe serve an honourable Master the Lord
can hardly divide even between the joynts and the marrow And can discern that which the most acute and quick-sighted judge with the contributed discoveryes of never so many faithfull witnesses cannot discern even the thoughts and intents of the heart 3. Salt resisteth corruption and by its acrimony consumeth whatever is vitious in the body sucks out all putrid and excrementitious humours with which the flesh is inâ—ected consolidates the substantiall parts by uniting the native vertue shutting up the pores and passages and shutting out the injurious assaults of the extraneous ayre Thus the Ministers of Christ do the worke of salt by plucking up sin by the roots which is that corrupt and noxious humor which hath diffused its self through the whole soule This the salt of the Word expells by reproving Errors by wasting the sinfull desires of the old man and by hardning the new man against all injuryes and by fortifying it against all assaults This salt of the Word therefore with a constant and carefull hand is to be sprinkled by declaring the nature and aggravations of sin to prick the heart not to tickle the eares and which may be enterteined with the beating of the breasts not the clapping of the hands For I had rather that men gnasht their teeth and beat their heads than nod with their heads under our Ministry The teares of the congregation ought to be most in our eye And their inarticulate groans do least speak forth our commendations Hence the Holy Ghost every where in Scripture puts such a price upon salt because it signifyes that mortification which so restraines the soft effeminacyes and delicacyes of the flesh and all sweet carnall delights and tickling pleasures and hinders the inordinate affections of the flesh from shewing themselves in the flesh This grace doth that to the spirit which salt doth to flesh which will not suffer it to putrifye and dissolve into corruption and filthinesse as it would doe were it not consolidated and hardned therewith 4. Salt begets an appetite to meat or drink and is so usefull in meats that we scarce know how to live without it Bread requires a mixture of this to season it and it also begets an appetite to drink Thus the preaching of Gods word doth beget an exceeding thirst after heavenly things It may most truly be sayed of these waters of the Sanctuary Quo plus sunt potae plus sitiuntur The more a man drinks of them the more he shall thirst after them It cannot be sayd of this water as our Saviour sayes of the grace of God Ioh. 4. 14. He that drinketh of it shall never thirst more but rather he shall thirst the more when Peters hearers had tasted some of this salt see how they thirst after the water of life after salvation Act. 2. 39. For so says the test when they heard this they sayd Men and Brethen what shall we doe 5. Salt is the Symbol or Hieroglyphick of wisdome Hence wise men and fools have names given them in Latine from salt as also all kind of jests and wittinesses in speech and festivity do derive their name from hence In so much as to reach a man salt is interpreted by some people as an indignity as much in effect as to call him a foole Thus the Ministers of the Gospell do correct the foolish manners of the world and render them savory Take away this condiment and you take away all reall and true wisdome out of the world If men reâ—ect the world of the Lord what wisdome can there be expected in them Ier 8. 9. The word of our Saviour who is the wisdome of the father is enough to make us also wise unto Salvation 6. Salt is an embleme of duration perpetuity and incorruption It is good Physick for natures consumptions preserving fluid and wasting matter and makes peâ—â—shing and puâ—riâ—ying â—odyes long-liv'd Hence an everlasting covenant is called a Covenant of salt Numb 8. 19. 2. Chr. 13. 5. And Lot's wife was converted into a pillar of salt not only that the might be instead of a condiment to us but a perpetuall Monument also of Gods judgments so the Covenant preacht by the Apostles was truly a Covenant of salt more durable than the pillaâ—s of the earth or the poles of heaven and happily hinting to us that every one of the â—aithfull is so confirmed in the Covenant of God by faith that by the salt of afflictions they shall be preserved 〈◊〉 against all kind of temptations and alsaults But this heavenly 〈◊〉 â—arre excells that earthly salt as eternity exceeds diuturnity That may preserve a long time but this will preserve longer than time Again that salt doth but preserve things from 〈…〉 but this redeems 〈◊〉 from their corruption 7. Salt is a symbol and significant of friendship It pâ—eserves the amity of the members one amongst another and deserds the harmony of the body from corruption and is therefore called the soul of the body 〈◊〉 as the soule doth not sufferâ— the structure to be dissolved and fall in pieces so salt doth keep inanimate bodies from corruption and putrifaction and suffers them not to perish but playing the soule as it were resisteth death Hence Antiquity above all things required salt at the table because it signifyed the perfection and perseverance of friendship And therefore many of the Heathens and even some of us who inherit their superstition counted it ominous and unlucky if at any time it happened that the salt were spilt upon the table as though by this some breach of friendship were portended Thus the Ministry of the Gospell although by chance and indirectly it occasion divisions and warres as our Saviour brought not peace but a sword yet directly intentionally and of it self it both creates and conserveth the amity peace and union of the faithfull both with their God and amongst themselves The Gospell is properly and deservedly styled the Gospell of peace 8. Salt is medicinall to the body It is a medicament as well as a condiment Therefore Physitians say that new-born infants should be sprinkled with salt or salted water not only to scoure off all uncleannesse but also to consolidate the members of the body and to bind up and heal the wound of the navell To which God himself alludes Ezek. 16. 4. For salt doth certainly conferre a solidity and fatnesse to naturall bodyes Thus the heavenly salt is necessary for the spirituall new-born babes 1 Pet. 2. 2. Without which we can neither be cleansed nor cured nor strengthned as will appear hereafter 9. Salt was an ingredient into every sacrifice as appeares Lev. 2. 13. Ezâ— 6. 9. 22. Ezek. 42. 24. Mar. 4. 49. Every sacrifice that is every spirituall and acceptable sacrifice shall be salted with fire and with salt i. e. with the fire of affliction and the salt of wisdome mortification and integrity oâ— life and doctrine For as meats seasoned with salt are most acceptable to the palate so the spirituall
erroneous state of our English Church a stranger hath set a black mark England saith he in four years is become a Lerna and sink of all errors and sectaries No Countrey from the foundation of the world hath brought forth and brought up so many monstrous births as it hath done Nay in a word take away the Ministry and you take away faith in in God prayer to God and Salvation given by him Rom. 10. 15. 1 Tim. 4. 16. By this men are turned from darknesse to light and from the power of Sathan to God Ier. 23. 22. Luk 1. 16 17. By this Christ hath propagated his Church overthrown the Kingdom of Sathan and the powers of darknesse viz. paganisme idolatry superstition and ignorance Luk 10. 18 19. This stops the blasphemous mouths and cuts out the very tongues of that pestilent generation of Iesuites and Romish agents Therefore when God will hasten the downfall of Anti-Christ he will not doe it by a secular power but by the spirit of his mouth 2. Thes. 2. 8. that is By the power of the Gospell preacht by Ministers not Magistrates by whom also he hath founded true religion kept it upon its Legs when it was founded and restored it when it was fallen To these he hath given that which he hath denyed to the greatest Monarchs of the world the Keys of the Kingdom of heaven Mat. 16. 19. Ioh. 20. 23. So that what they bind on earth is said to be bound in heaven and what they loose to be loosed also Hence some one not amisse inferrs that a Minister rightly discharging his office hath not only preheminence above all other private persons but even Kings and Princes to which Chrysostome gives his suffrage That the very Angells of God in heaven in this may give place to the Angells of God which are upon earth who although they be themselves in heaven yet have no Keys to open to others Take away this Palladium i. e. come who will and take away our place and nation Behold the disasters and disorders and the omnifarious calamitousnesse of those times wherein Israel was without the knowledg of the true God without a teaching priest and without law 2. Chron. 15. 3. 5. Take away this light ye have nothing but stumbling Ioh. 11. 10. Take away Pastours and ye have men like sheep wandring Take away these guides and ye have all ditches every where filled with the carcasses of the blind that are fallen there Take away this light and let us see what solid comfort innumerable gold uninterrupted prosperity and friendly society will afford Take away this Arke and then shew me the glory of Israel Ignorance and impiety goe together in the Gospell texture Eph. 4. 18 and there is but a letter between Ignorants and Covenant-breakers Rom. 1. 31. If ye would find cruelty search the dark places of the earth for they are full of it Ps. 74. 20. Come see and heare the wise man's whoremonger bewayling himself at last Prov. 5. 13 14. I have not obeyed the voyce of my teachers Behold the root of bitternesse the fountain of his sin Nor inclined mine eare to them that instructed me Hinâ— illae laclâ—ymae her 's the ground of the complaint Wherefore the Lord promiseth faithfull pastors as a great blessing and singular kindnesse Iâ— 30. 20 21. The Lord will give you the bread of adversity and the water of affliction Behold the â—ore But thy teachers shall not be removed into Corners any more thine eys shall see thy teachers Behold the salve Although we suffer hunger and thirst and adversity for tryall and purgation yet if God will be present with us in our teachers who may strengthen the weak cheare the sad refresh the faint and teach us the ways of the Lord our hunger will be as good as plenty our adversity will ouâ—-shine prosperity and our thirst as waged by the waters of the Sanctuary And on the other hand as hunger and thirst are blessings with the word so is a famine of the word the greatest curse on this side hell though in the midst of plenty and prosperity so is it represented Am. 8. 11. Is. 29. 9. 10. what is the body to the soul no more comparable in value then the cloaths are to the body And so consequently what is the sustâ—ntation and nourishment of the body to that of the soul Wheat is but chaffe to the bread of life Wine is but water to the droppings of the Sanctuary Honey is but Waxe nay very bitternesse to the word of God Ps. 19. 10. And so consequently what is a famine of bread or of water to a famine of the word of God which is the most exceâ—lent food of the most excellent substance in this world even our precious souls 2. This acquaints us with our miserable condition by nature It gives us to understand that we are altogether destitute of the salt of Mortification and Repentance If we were sound and could so preserve our selves what needed we this salt what unsavory filthy stinking corrupt carcases are men till they be seasoned with this heavenly salt Let us therefore bless God for this Seasoner and that he hath caused us to be brought forth and brought within the sound of the glorious Gospell and pray with all earnestness that as God hath out of his mere goodness ordained a Ministry for us that he would preserve it amongst us as he hath set it up so that he would keep it standing whilest the world it self shall stand 3. This acquaints us with the dignity and efficacy of the sacred Ministry of all that serve and minister to Christ his Ambassadours are his chiefest servants and choisest ministers Their ministry is most excellent because they minister to God Heb. 5. 1. and that not in the things pertaining to this life but in the things that respect the Kingdome of God and the everlasting Salvation of men this ministry is called a thing not small Numb 16. 19. â—ay it is called an honour Heb. 5. 4. nay the Prophet puts a beauty with an admiration upon the very feet of the Gospell-ministers Isa. 52. 7. How beautifull are the feet of them that bring good tydings of good that publish salvation how could the beauty of them be exprest more fully than by such an elegant particle of admiration and yet if the beauty of their feet must have an admiration borrowed to express them by what shall we express the beauty of their faces Learn hence what a glorious treasure the Gospell is what a glorious Office the Preaching of it is what glorious and honourable servants the preachers of it they have been a delight to the very Kings of the earth who in token of honour and reverence have called them fathers 2 Kings 6. 21. nay they have not onely spoken reveâ—â—ntly of them but also comfortably to them 2 Chron. 30. 22. and 35. 2. wicked Saul himself could not but reverence holy Samuel 1 Sam. 15. and graceless Herod
such is the tenderness and softness of the most that they had rather rot in their sinnes than to be sharply reproved although that be for salvation But this is an infallible Argument of a wicked man and a heart full of putrifying fores not to be able to abide the salt of sound Reproof witness Ahab 1 Kings 18. â—4 Amaziah Amos 7. 10. and Faelix Acts 24. 25. No wonder then if they have filthy hearts and stinking lives who studiously put away from them this salt withdraw themselves from this Ministry As for us Brethren in the ministry let us not faint but go on with chear and courage thanking God that we are worthy to be hated of the world for it is a good proof of our sincerity to be so entreated And if this be to be vile to season the corrupt world with the savoury Word of God Oh that we might be yet more vile let us love study preach sound doctrin which although it be sharp yet its savoury although it wound the conscience yet it will heal although it be bitter in the mouth yet in the Conclusion will prove sweeter than the honey and the honey-comb Although the Ploughshare of the Gospell touch upon our very soules yet let it be welcome if by this means our spirituall weeds and thistles may be rooted out Christs Spouse is a Dove Cant. 5. 2. Now Doves love salt exceedingly Oh then ye Christians fly to the Congregations where this Salt is to be had as doves to the windows CHAP. VII More Corrolaries issuing from the Doctrine THe Third Use is for Consolation It is clear that Sathan does persecute the sound and sincere Ministers of the Gospell with all might and main knowing them to be the main enemies of his kingdome that seek by all means to destroy it according to what was prophesied of them Luke 10. 18. them therefore he assails with reproaches persecution perdition fire sword banishment hunger thirst and death it self He encourageth his Agents against them as the King of Syria did his Captains 1 Kings 22. 31. Fight neither against great nor small save onely against the King of Israel For the King being conquered the souldiers flie the Shepherd being smitten the sheep are scattered Let not us dream of better usage from him and his than Christ and his disciples found from them The Apostles were counted by the world as the filth of the world the off-scouring of all things 1 Cor. 4. 12. men unworthy of the society of men worthy to be exterminated the world and to be troden under foot Paul is counted a babler Acts 17. 18. a pestilent fellow nay if we translate the word properly the Plague it self Act. 24. 5. a man unfit to live Act. 22. 22. Christ himself was every where entertained with scoffs beaten with whips assaulted with stones and at last put to an ignominious death But let us quietly endure all these Afflictions and patiently undergo all that men or devills can load with in hope of the glory that is to be revealed Let wantoâ—â— mock let malice insult 〈…〉 world wheâ— it's teeth at us the devill smite his hands at us Christ Iesus holdeth the starrs in his right hand and will certainly maintain and preserve them For he is not only the author but also the Protector of the Ministry and he hath promised safety to the persons and successe to the pains of his Ministers Ier. 15. 20. Luk. 21. 15. This is shadowed out by Christ'â— right â—and For the right hand denotes love Hence Iacob callâ— his yongest sonne Benjamin or the son of his right hand Gen. 35 â—8 Because he was as dear to him as a mans right hand uses to be to him It also denotes and promises protection and the greatest care Ps. 17. 7. The Ministers of Christ are his eâ—bassadors Now embassadors are inviolable by the law of all Nations and injuryes and indignityes done to them use to find a sharp revenge If David so severely revenged the injury offered to his Embassadors by the Ammonites who shaved their beards and cut their garments by the halfes with how much sorer vengeance shall Christ repay the greater reproaches and indignityes with which wicked men entreat his Ministers VVho ever curseth Father or Mother shall dye the death Lev. 20. 9. Christ's Ministers are spirituall fathers to regenerate men as has been already proved and spirituall Mothers travailing in birth till Christ be formed in their people Gal. 4. 19. Nay it is evident by palpable demonstrations that God hath revenged the quarrell of his violated embassadors He hath broken prelaticall powers and hereticall Councells proclaiming warre against his Ministers He hath reproved Kings for their sakes saying Do my prophets no harm Ps. 105. 14 15. He will smite thorough the loins of all that rise up against them and hate them that they rise not again Dent. 33. 11. Witnesse Gods dealing with Paâ—hur who persecuted the prophet Ieremiah Ier. 20 3 4. the Children that mockt the prophet Elisha 2 Kin. 2. 23 24. King Saul who had slain many of the Lord's prophets himself was miserably slain at Mount Gilboa Korah Dathan and Abiram pay'd dearly for their conspiracy against Moses and Aaron Numb 16. Ieroboam's hand which he stretched out against the man of God dryed up 1 Kin. 13. 4. Asa imprisoned Hanani the Lord's seer and he dyes of the gowte notwithstanding all his Physicians 2. Chro. 16. 10 12. Ioaâ—h commanded his servants to stone Zechariah the son of Iehoâ—ada the priest and for the blood of the same Zechariah did his servants kill him upon his bed 2. Chro. 24. Elymas withstood Paul and he is struck blind upon it Act 13. We know the sad desolation of Ierusalem that had killed the prophets and stoned God ' s Ministers and what befell the whole bâ—dy of the Iewish people who killed the Lord of life and evill entreated his Apostles any body can tell It is done unto them according to the sentence which themselves past upon such offenders Mat. 21. 41. Now if God spared not Ierusalem because of the injury done to his Ministers 2. Chron. 36. 15 16. 17. How shall he spare the haters and despisers both of his Ministers and Ministry Shall not the like causes produce the like effect Is not God allwayes like himself And if the man that refused to hearken unto the priest standing to minister before the Lord was sentenced to dye by God's law Deut. 17. 12. what more heavy doome shall they undergoe that scorn contemn reproach the Ministers of Christ When God would expresse a people given up to all wickednesse he says of them that they are like to them that strive with the priest Hos. 4. 4. you may read the greatnesse of the sinne and the proportionablenesse of the judgment Ier. 20. 11. 1 Thes 2. 16. whosoever shall neglect or despise the sacred ministry or the faithfull Ministers thereof let him know that he despises Christ himself who gives both the gift
of the Ministry and gifts to the Ministers The contempt that is cast upon Christ's Ambassadors lights upon Christ himself Luk 10. 16. Is. 7. 13. Let no plots devices injuryes conspiracyes then weaken our courages or dant our hearts For Christ Iesus shall be with us not a few days but to the end of the world by his power and spirit Mat. 28. 29. He whose name is Immanuel will not cannot be farre from us The world shall sooner cease to be than Christ cease to be with us He will protect us in dangers comfort us in temptations help us in undertakings direct us in doubts and upon all occasions stand by us Let us therefore be of good courage discharg our calling going on it cheerfully What though we may tremble at the sense of our own infirmities yet we may be bold and adventurous in the strength of Christ. He will not desert us in the work that is his own but will either give fredome from suffering or patience courage and constancy wherewithall to suffer Through the wonderfull providence of God all things shall work together for good unto us He can make to his messengers medicines out of this poyson cause roses to spring up to them from amidst these prickles and make figs to be the fruit of these thistles Let hereticall men gâ—â—sh their teeth sharpen their swords spit their venome at us their end shall be to be destroyed Let them associate themselves they shall be broken in pieces Let them gird themselves they shall be broken in pieces Let them take Counsell it shall be in vain Let them speak the word it shall not stand because God is with us Is. 8. 9 10. Let our adversaryes write whole volumes of satyres against us and fill every page and line with some new scandall or reproachfull title we will bind them as Crowns upon our heads They do the best to me quoth Luther who speak the worst of me Luther feeds upon opprobries The Ministers of Christ are in this like Philip King of Macedon who used to thank the Athenian Orators for rayling him into the better for he was resolved that his upright conversation should confute and give the lye to all their soul-mouthed declamations They think with Seneca that no name is better than an ill name well got In a word let us comfort our selves against the ingratitude of the shamelesse world by the serious review of Gods gracious promises Do wretched and godlesse men deprive and defraud us of temporall rewards It is God who hath promised eternall ones For the best wages of Christs Ministers are reserved in heaven for them where they shall inherit an eminency if not a singularity of eternall glory and brightnesse Dan. 12. 3. Mat. 5. 12. Mat. 24. 45 46 47. I Cor. 3. 8 9. 1. Pâ—t 5. 4. This Crown the Apostle Paul still had in his eye 1. Tim. 4 8. Rom. 8. 18. Suffering for a time triumphing to eternity The work shall have an end but so shall not the wages The people shall-receive each man a reward for his good works but the pastoâ— shall receive a reward for the good works of them all For his own he shall receive a Crown for each of theirs a coronet as Chrysostome acutely notes Nay even in this life they shall be sure of some reward as 1. Encrease of their gifts This augmentation is sure they have God ' s own expresse order for it Mat. 13. 12. To him that hath shall more be given 2. The feast of a good conscience which in the saddest and ebbest condition of life accompanies a sincere faiâ—hful Minister of Christ who eys only the glory of God and the Salvation of his hearers Act. 23. 1. and Chap. 24. 16. 2. Cor. 1. 12. and Chap. 6. 10. when he shall be as a man sorrowing yet here in he shall rejoyce In a time of famine he shall have this table spread for him 3. The concurrence of divine assistance Whom God calls to this employment them he will also protect and assist and give in fresh supplyes of new strength for the discharge of the same Is. 42. 6. I have called thee I will hold thee by the hand and keep thee Thus will God shew himself a father and a Protector to them Nay he will not only save them but clothe them with Salvation Ps 132. 16. A fourth corollary may be this Let us then study to preserve mutuall peace and concord amongst our selves God hath joyned salt and peace together Mark 9. 50. Have salt in your selves and have peace one with another Now what things God hath joyned let no one parâ— asunder Because salt by its acrimony biteth therefore our Saviour presently advises so wisely to temper it that peace may be preserved inviolable The love of our brother must correct the salt of correction and the salt of justice must season the love of our brother And so shall we be insuperable by being inseparable and shall gain many to Christ As lighted torches if they be separated cause a smoake but if they be united do encrease the flame All wisdome is folly and madnesse except it be seasoned with peace and charity As sacrifices must be without honey so neither doth any service or sacrifice please God that issues from an heart stuffed with anger envy animosity and bitternesse Let us not forget that there are many Canaanites and Perizzites in the land that are offended at our differences and from them seek occasion to oppresse and devoure us Let us by mutuall and universall concord therefore grow into one body into one soule thinking with our selves what an incongruous thing it is that the messengers of peace should fall into mutuall jarrs and how unseasonable it is at this time when the adversary is laying snares for us our strength had more need be united by peace than broken and enfeebled by divisions There is a fitter object of our anger than one anothers throats And he seems to be mad but too much who promises himself a standing in the downfall of the Church It is an excellent commendation which is given to Myconius by a worthy Author He lived with his collegues two and twenty years together in an uninterrupted peace and concord We have runne sayes Myconius himself We have wrestled we have wrought we have â—ought we have conquered most unanimously and undividedly Oh that some such blessed fire of love and peace were kindled in our frozen breasts That the Character sometimes proper to the primitive Church might be common to us all See how they love one another and are ready to dye one for another In those dayes says the Historian Act. 4. 32. Believers nay the whole multitude of believers were of one heart and of one soul there was a morall onenesse though not a physicall one for they did so agree in minds and manners as if they had indeed had but one heart and the same soul amongst them all Oh happy age of the Church
so consequently the Gospell would be preached with more boldness and freedom of speech For who almost would be so bold as to tax the vices or reprove the corrupt manners of those from whom they received dayly gratuities But where there is a settled and stated maintenance there all sorts of men are freely and indifferently dealt withall 2. By this means Ministers shall not need to be condemned for taking or having more than they will confess which although no good men will deserve to be condemned of yet malignant and corrupt men are apt to load them with such slanders 3. Otherwise what contribution might ministers exspect from the wicked world who being reproved would rather suffer them to sterve with hunger then relieve them They would be bad at works of arbitrary charity who are so base at works of necessary justice and they who will not suffer Ministers to enjoy their own maintenance quietly will not easily give of their own to maintain them 4. By this means pride and arrogancy is prevented a sin very familiar to free Contributions pride not conscience would soon principle men to Liberality 5. By this means Ministers shall be freed from secular cares and wordly encumbrances and shall not be put to study for meat and drink when they should be studying the Law of God 6. We argue a damno from the losse and danger which followes upon the contrary That which is cursed by God is to be avoided But the defrauding of his Ministers is accursed of God Therefore it is to be avoided The major needs not to be proved the minor is proved sufficiently by the Testimony of the Spirit of God Mal. 3. 8 9. VVill a man rob God But ye have robbed me in tithes and offerings Therefore ye are cursed with a curse A man robs God when he withholds from Gods Ministers Tithes and other things necessary for their maintenance whereby it comes to pass that they studying to avoid poverty are forced to desert Gods service in publick Administrations Therefore ye are cursed with a curse that is with Famine poverty and barrenness of the earth For It is a snare to the man who devoureth that which is holy Prov. 20. 25. that is it is a dangerous thing for a snare catcheth soon holdeth sure and destroyeth suddenly Austine Serm. 219 de decimis speaks sharpely Thou hast lost nine parts because thou wouldst not give the tenth For this is the just proceeding of God that thou who wouldst not give a tenth part shouldst thy self be reduced to a tenth part 7. Crying sinnes are to be avoided But the Scripture reckons the defrauding of God's Ministers amongst crying sinnes Deut. 24. 14 15. Ierem. 22. 13. Iames 5. 4. This cry is the foulness and grievousness of the sinne which can neither be concealed nor excused but beats Gods ears continually and provokes him to vengeance School-men observe four Crying sinnes in Scripture which they comprehend in a Distich thus The voyee of Blood-shed and of Sodomy Oppression and Fraud aloud do cry Now if the defrauding the Reaper that reaps down our corn be so abominable a sinne to God how much more abominable is the deâ—rauding of his Ministers who reap a crop of soules for God himself 8. If we ought to maintain the Fathers of our flesh from whom organically we have our naturall being and that both by the Law of God and of Nature then much rather our Spirituall Fathers from whom instrumentally we have our well-being 1. Maintenance is due to the Fathers of our flesh from us Gen. 45. 9 10 11. 2. Love and that not onely whilest they live but to be exprest to them even when they are dead Gen. 25. 9. Gen. 50. 2. 3. Reverence exprest by mouth heart and hand Exod. 20. 12. 1 Tim. 5. 4. 4. Obedience Ierem. 35. 18. Col. 3. 20. The consequence is clear from 1 Cor. 4. 15. Gal. 4. 19. Philem. ver 19. 1 Thes. 5. 12 13. 9. They that give diligence to Reading Exhortation and Doctrine that minde these things and give up themselves wholly to them and ought not to engage their heads or hands in the caâ—es of this world must necessarily receive a stated Maintenance of the Church but such is the duty of Gospell-ministers Act. 6. 4. 1 Tim. 4. 13 15 16. 2 Tim. 2. 4. Therefore had their types the Levites no part in the division of Canaan that they should not be engaged in Seculâ—r affairs and worldly business but might be wholly for the Lord and for the Temple but the Lord was their inheritance that is the Tithes and offerings due to God of which the Levites did live and were not sollicitous concerning any other way of maintenance which otherwise they would necessarily have been 10 If Idolaters Heathens have been even prodigal toward Baals Priests and seducers then it doth not become Christians to be illiberal and covetous to the faithful Ministers of Christ. But so prodigal have they been witness Iezabel who maintaind above 800. Priests of Baal at her owne costs and charges 1. Kings 18. 19. whilest an hundred of the Lords Prophets were hid in caves and onely relieved with bread and water v. 13. so prodigal were the Idolaters in the Prophet Isaiahs time who lavished silver out of the bags for their Idols Isaiah 46. 6. It grieved not Pharaoh to maintaine all the Egyptian Priests with his owne bread In a generall famine he was so farre from making money of the Priests lands in the first place that he continued to them their inheritances and gave them their diet severall years besides The Heathens thought not much to offer the tenth of their spoyls to their Gods And if the Papists with a prodigal liberality be willng to spend allmost all upon their silly Priestlings and greedy Iesuites notorious deceivers sure then the faithfull Ministers of Christ may justly expect an honest maintenance from their people Ahab the King of Iudah who sought to reduce the Priests of the Lord unto want is therefore branded with this mark This is thâ— King Ahaz 2. Chron. 28. 21 22. 11. All Sacriledg is to be avoided but to defraud the Ministers of Christ of their stipends is Sacriledg Therefore c. The major is plain of it self The minor God himself proves Mal. 3. 8. Yâ— have robbed m in Tythes and Offerings God complains here that this injury and fraud was not so much done to men as to himself Sacriledge is not a simple theft but a stealing of sacred things which is the highest degree of Theft Now that is sacred which is given to holy uses either by the express command of â—od or by the voluntary devotion of men whether it be given saith learned Mr Cartwright upon Pâ—â—v 20. 25. for the and sake of Gods worship for the 〈…〉 of Schooles Vniversities or for the reliefe of 〈…〉 and if it be a wickednesse and a snare after vowes 〈…〉 again that is to call back or withhold any thing given or vowed to