AS a faithful Miniſtry is a great Ornament, Bleſſing, and Comfort, to the Church of GOD; even the Feet of ſuch Meſſengers are beautiful: So on the contrary, an ungodly Miniſtry is a great Curſe and Judgment: Theſe Caterpillars labour to devour every green Thing.

THERE is nothing that may more juſtly call forth our ſaddeſt Sorrows, and make all our Powers and Paſſions mourn, in the moſt doleful Accents, the moſt inceſſant, inſatiable, and deploring Agonies; than the melancholy Caſe of ſuch, who have no faithful Miniſtry! This Truth is ſet before our Minds in a ſtrong Light, in the Words that I have choſen now to inſiſt upon; in which we have an Account of our LORD's Grief with the Cauſes of it.

WE are informed, That our dear Redeemer was moved with Compaſſion towards them. The Original Word ſignifies the ſtrongeſt and moſt vehement Pity, iſſuing from the innermoſt Bowels.

BUT what was the Cauſe of this great and compaſſionate Commotion in the Heart of Chriſt? It was becauſe he ſaw much People as Sheep having no Shepherd. Why, had the People then no Teachers? O yes! they had Heaps of Phariſee-Teachers, that came out, no doubt after they had been at the Feet of Gamaliel the uſual Time, and according to the Acts, Canons, and Traditions of the Jewiſh Church. But notwithſtanding of the great Crowds of theſe Orthodox, Letter-learned and regular Phariſees, our Lord laments the unhappy Caſe of that great Number of People, who, in the Days of his Fleſh, had no better Guides: Becauſe that thoſe were as good as none (in many Reſpects) in our Saviour's Judgment. For all them, the People were as Sheep without a Shepherd.

FROM the Words of our Text, the following Propoſition offers itſelf to our Conſideration, viz.

That the Caſe of ſuch is much to be pitied, who have no other but Phariſee-Shepherds, or unconverted Teachers.

IN diſcourſing upon this Subject, I would I. Enquire into the Characters of the Old Phariſee-Teachers. II. Shew, why the Caſe of ſuch People, who have no better, ſhould be pitied. And III. Shew, how Pity ſhould be expreſſed upon this mournful Occaſion! And

FIRST I am to enquire into the Characters of the Old Phariſee-Teachers. Now, I think the moſt notorious Branches of their Character, were theſe, viz. Pride, Policy, Malice, Ignorance, Covetouſneſs, and Bigotry to human Inventions in religious Matters.

THE old Phariſees were very proud and conceity; the loved the uppermoſt Seats in the Synagogues, and to be called Rabbi, Rabbi; they were maſterly and poſitive in their Aſſertions, as if forſooth Knowledge muſt die with them; they look'd upon others that differed from them, and the common People, with an Air of Diſdian; and eſpecially any who had a Reſpect for JESUS and his Doctrine, and diſlik'd them; they judged ſuch accurſed.

THE old Phariſee-Shepherds were as crafty as Foxes; they tried by all Means to enſnare our Lord by their captious Queſtions, and to expoſe him to the Diſpleaſure of the State; while in the mean Time, by ſly and ſneaking Methods, they tried to ſecure for themſelves the Favour of the Grandees, and the People's Applauſe; and this they obtained to their Satisfaction. Joh. 7.48.

BUT while they exerted the Craft of Foxes, they did not forget to breath forth the Cruelty of Wolves, in a malicious Aſperſing the Perſon of Chriſt, and in a violent Oppoſing of the Truths, People, and Power of his Religion. Yea, the moſt ſtern and ſtrict of them were the Ring-leaders of the Party: Witneſs Saul's Journey to Damaſcus, with Letters from the Chief Prieſt, to bring bound to Jeruſalem all that he could find of that Way. It's true the Phariſees did not proceed to violent Meaſures with our Saviour and his Diſciples juſt at firſt; but that was not owing to their good Nature, but their Policy; for they feared the People. They muſt keep the People in their Intereſts: Ay, that was the main Chance, the Compaſs that directed all their Proceedings; and therefore ſuch ſly cautious Methods muſt be purſued as might conſiſt herewith. They wanted to root vital Religion out of the World; but they found it beyond their Thumb.

ALTHOUGH ſome of the old Phariſee-Shepherds had a very fair and ſtrict Out-ſide; yet were they ignorant of the New Birth: Witneſs Rabbi Nicodemus, who talk'd like a Fool about it. Hear how our LORD curſed thoſe plaiſter'd Hypocrites, Mat. 23.27, 28. Wo unto you, Scribes and Phariſees, Hypocrites; for ye are like whited Sepulchres, which indeed appear beautiful outward, but are within full of dead Bones, and of all Uncleanneſs. Even ſo ye alſo appear righteous unto Men, but within ye are full of Hypocriſie and Iniquity. Ay, if they had but a little of the Learning then in Faſhion, and a fair Outſide, they were preſently put into the Prieſt's Office, though they had no Experience of the New Birth. O ſad!

THE old Phariſees, for all their long Prayers and other pious Pretences, had their Eyes, with Judas, fixed upon the Bag. Why, they came into the Prieſts Office for a Piece of Bread; they took it up as a Trade, and therefore endeavoured to make the beſt Market of it they could. O Shame!

IT may be further obſerved, That the Phariſee-Teachers in Chriſt's Time, were great Bigots to ſmall Matters in Religion. Mat. 23.23. Wo unto you, Scribes and Phariſees, Hypocrites; for ye pay Tyth of Mint, and Aniſe, and Cumin, and have omitted the weightier Matters of the Law, Judgment, Mercy and Faith. The Phariſees were fired with a Party-Zeal; they compaſſed Sea and Land to make a Proſelyte; and yet when he was made, they made him twofold more the Child of Hell than themſelves. They were alſo bigotted to human Inventions in religious Matters: Paul himſelf, while he was a natural Man, was wonderful zealous for the Traditions of the Fathers: Ay, thoſe poor blind Guides, as our LORD teſtifies, ſtrained at a Gnat, and ſwallowed a Camel.

AND what a mighty Reſpect had they for the Sabbath-Day forſooth! in ſo much that Chriſt and his Diſciples muſt be charged with the Breach thereof, for doing Works of Mercy and Neceſſity. Ah the Rottenneſs of theſe Hypocrites! It was not ſo much Reſpect to the Sabbath, as Malice againſt Chriſt, that was the Occaſion of the Charge; they wanted ſome plauſible Pretence to offer againſt him, in order to blacken his Character.

AND what a great Love had they in Pretence to thoſe pious Prophets, who were dead before they were born? while in the mean Time they were perſecuting the Prince of Prophets! Hear how the King of the Church ſpeaks to them, upon this Head: Matth. 23.29—33. Wo unto you, Scribes and Phariſees, Hypocrites; becauſe ye build the Tombs of the Prophets, and garniſh the Sepulchres of the Righteous; and ſay, If we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Prophets. Ye Serpents, ye Generation of Vipers, how can ye eſcape the Damnation of Hell? The

SECOND GENERAL HEAD of Diſcourſe, is to ſhew, Why ſuch People, who have no better than the Old Phariſee-Teachers, are to be pitied? And

1. Natural Men have no Call of GOD to the Miniſterial Work, under the Goſpel-Diſpenſation. Isn't it a principal Part of the ordinary Call of GOD to the Miniſterial Work, to aim at the Glory of GOD, and, in Subordination thereto, the Good of Souls, as their chief Marks in their Undertaking that Work? And can any natural Man on Earth do this? No! no! Every Skin of them has an evil Eye; for no Cauſe can produce Effects above its own Power. Are not wicked Men forbid to meddle in Things ſacred? Pſ. 50.16. But unto the Wicked, GOD ſaith, What haſt thou to do to declare my Statutes, or that thou ſhouldſt take my Covenant in thy Mouth? Now, are not all unconverted Men wicked Men? does not the Lord JESUS inform us, John 10.1. That he who entreth not by the Door into the Sheep-ſold, but climbeth up ſome other Way, the ſame is a Thief and a Robber? In the 9th v. Chriſt tells us, That He is the Door; and that if any Man enter in by him, he ſhall be ſaved, by him, i. e. By Faith in him, (ſays Henry.) Hence we read of a Doer of Faith, being opened to the Gentiles Acts 24. 27. It confirms this Gloſs, that Salvation is anrexed to the Entrance before-mentionen. Remarkable is that Saying of our Saviour, Matth. 4.19. Follow me, and I will make you Fiſhers of Men. See, our LORD will not make Men Miniſters, 'til they follow him. Men that do not follow Chriſt, may fiſh faithfully for a good Name, and for worldly Pelf; but not for the Converſion of Sinners to God. Is it reaſonable to ſuppoſe, that they will be earneſtly concerned for others Salvation, when they ſlight their own? Our LORD reprov'd Nicodemus for taking upon him the Office of inſtructing others, while he himſelf was a Stranger to the New Birth, Joh. 3.10. Art thou a Maſter of Iſrael, and knoweſt not theſe Things? The Apoſtle Paul (in 1 Tim. 1.12.) thanks GOD for counting him faithful, and putting him into the Miniſtry; which plainly ſuppoſes, That GOD Almighty does not ſend Phariſees and natural Men into the Miniſtry: For how can theſe Men be faithful, that have no Faith? It's true Men may put them into the Miniſtry, through Unfaithfulneſs, or Miſtake; or Credit and Money may draw them, and the Devil may drive them into it, knowing by long Experience, of what ſpecial Service they may be to his Kingdom in that Office: But GOD ſends not ſuch hypocritical Varlets. Hence Timothy was directed by the Apoſtle Paul, to commit the miniſterial Work to faithful Men. 2 Tim. 2.2. And do not theſe Qualiſications, neceſſary for Church-Officers, ſpecified 1 Tim. 3.7.8, 9, 11. & Tit. 1.7, 8. plainly ſuppoſe converting Grace? How elſe can they avoid being greedy of filthy Lucre? How elſe can they hold the Myſtery of Faith in a pure Conſcience, and be faithful in all Things? How elſe can they be Lovers of Good, ſober, juſt, holy, temperate?

2. The Miniſtry of natural Men is uncomfortable to gracious Souls.

The Enmity that is put between the Seed of the Woman and the Seed of the Serpent, will now and then be creating Jarrs: And no wonder; for as it was of old, ſo it is now, He that was born after the Fleſh, perſecuted him that was born after the Spirit. This Enmity is not one Grain leſs, in unconverted Miniſters, that in others; tho' poſſibly it may be better poliſhed with Wit and Rhetorick, and gilded with the ſpecious Names of Zeal, Fidelity, Peace, good Order, and Unity.

Natural Men, not having true Love to Chriſt and the Souls of their Fellow-Creatures, hence their Diſcourſes are cold and ſapleſs, and as it were freeze between their Lips. And not being ſent of GOD, they want that divine Authority, with which the faithful Ambaſſadors of CHRIST are clothed, who herein reſemble their bleſſed Maſter, of whom it is ſaid, That He taught as one having Authority, and not as the Scribes. Matth. 7.29.

And Phariſee-Teachers, having no Experience of a ſpecial Work of the Holy Ghoſt, upon their own Souls, are therefore neither inclined to, nor fitted for Diſcourſing, frequently, clearly, and pathetically, upon ſuch important Subjects. The Application of their Diſcourſes, is either ſhort, or indiſtinct and general. They difference not the precious from the vile, and divide not to every Man his Portion, according to the Apoſtolical Direction to Timethy. No! they careleſsly offer a common Meſs to their People, and leave it to them, to divide it among themſelves, as they ſee fit. This is indeed their general Practice, which is bad enough: But ſometimes they do worſe, by miſapplying the Word, through Ignorance, or Anger. They often ſtrengthen the Hands of the Wicked, by promiſing him Life. They comfort People, before they convince them; ſow before they plow, and are buſy in raiſing a Fabrick, before they lay a Foundation. Theſe fooliſh Builders do but ſtrengthen Men's carnal Security, by their ſoft, ſelfiſh, cowardly Diſcourſes. They have not the Courage, or Honeſty, to thruſt the Nail of Terror into ſleeping Souls; nay, ſometimes they ſtrive with all their Might, to faſten Terror into the Hearts of the Righteous, and ſo to make thoſe ſad, whom GOD would not have made ſad! And this happens, when pious People begin to ſuſpect their Hypocriſie, for which they have good Reaſon. I may add, That inaſmuch as Phariſee-Teachers ſeek after Righteouſneſs as it were by the Works of the Law themſelves, they therefore do not diſtinguiſh, as they ought, between Law and Goſpel, in their Diſcourſes to others. They keep Driving, Driving, to Duty, Duty, under this Notion, That it will recommend natural Men to the Favour of GOD, or entitle them to the Promiſes of Grace and Salvation: and thus thoſe blind Guides ſix a deluded World upon the falſe Foundation of their own Righteouſneſs; and ſo exclude them from the dear Redeemer. All the Doings of unconverted Men, not proceeding from the Principles of Faith, Love, and a new Nature, nor being directed to the divine Glory as their higheſt End, but flowing from, and tending to Self, as their Principle and End; are doubtleſs damnably wicked in their Manner of Performance, and do deſerve the Wrath and Curſe of a Sin-avenging GOD; neither can any other Encouragement be juſtly given them, but this, That in the Way of Duty, there is a Peradventure or Probability of obtaining Mercy.

And natural Men, wanting the Experience of thoſe ſpiritual Difficulties, which pious Souls are expoſed to, in this Vale of Tears; they know not how to ſpeak a Word to the Weary in Seaſon. Their Prayers are alſo cold; little child-like Love to God or Pity to poor periſhing Souls, runs thro' their Veins. Their Converſation hath nothing of the Savour of Chriſt, neither is it perfum'd with the Spices of Heaven. They ſeem to make as little Diſtinction in their Practice as Preaching. They love thoſe Unbelievers that are kind to them, better than many Chriſtians, and chuſe them for Companions; contrary to Pſ. 15. 4. Pſ. 119.115., & Gal. 6.10. Poor Chriſtians are ſtunted and ſtarv'd, who are put to ſeed on ſuch bare Paſtures, and ſuch dry Nurſes; as the Rev. Mr. Hilderſham juſtly calls them. It's only when the wiſe Virgins ſleep, that they can bear with thoſe dead Dogs, that can't bark; but when the LORD revives his People, they can't but abhor them. O! it is ready to break their very Hearts with Grief, to ſee how luke-warm thoſe Phariſee-Teachers are in their publick Diſcourſes, while Sinners are ſinking into Damnation, in Multitudes! But

3. The Miniſtry of natural Men, is for the moſt part unproſitable; which is confirmed by a threefold Evidence, viz. of Scripture, Reaſon, and Experience, Such as the LORD ſends not he himſelf aſſures us, ſhall not proſit the People at all. Jer. 23.32. Mr. Pool juſtly gloſſeth upon this Paſſage of ſacred Scripture, thus, viz. That none can expect GOD's Bleſſing upon their Miniſtry, that are not called and ſent of GOD into the Miniſtry. And right Reaſon will inform us, how unfit Inſtruments they are to negotiate that Work they pretend to. Is a blind Man ſit to be a Guide in a very dangerous Way? Is a dead Man ſit to bring others to Life? a mad Man ſit to give Counſel in a Matter of Life and Death? Is a poſſeſſed Man ſit to caſt out Devils? a Rebel, an Enerny to GOD, ſit to be ſent on an Embaſſy of Peace, to bring Rebels into a State of Friendſhip with GOD? a Captive bound in the Maſſy Chains of Darkneſs and Guilt, a proper Perſon to ſet others at Liberty? a Leper, or one that has Plague-fores upon him, ſit to be a good Phyſician? Is an ignorant Ruſtick, that has never been at Sea in his Life, ſit to be a Pilot, to keep Veſſels from being daſhed to Pieces upon Rocks and Sand-banks? Isn't an unconverted Miniſter like a Man who would learn others to ſwim, before he has learn'd it himſelf, and ſo is drowned in the Act, and dies like a Fool?

I may add, That ſad Experience verifies what has been now obſerved, concerning the Unproſitableneſs of the Miniſtry of unconverted Men. Look into the Congregations of unconverted Miniſters, and ſee what a ſad Security reigns there; not a Soul convinced that can be heard of, for many Years together: and yet the Miniſters are eaſy; for they ſay they do their Duty! Ay, a ſmall Matter will ſatisfy us in the Want of that, which we have no great Deſire after. But when Perſons have their Eyes opened, and their Hearts ſet upon the Work of God; they are not ſo ſoon ſatisfied with their Doings, and with Want of Succeſs for a Time. O! they mourn with Micah, that they are as thoſe that gather the Summer-Fruits, as the Grape-gleaning of the Vintage. — Mr. Baxter juſtly obſerves, That thoſe who ſpeak about their Doings in the aforeſaid Manner, are like to do little Good to the Church of God? But many Miniſters (as Mr. Bracel obſerves) think the Goſpel flouriſhes among them when the People are in Peace, and many come to hear the Word, and to the Sacrament. If with the other they get their Salaries well paid; O then it is fine Times indeed! in their Opinion. O ſad! And they are full of Hopes, that they do good, tho' they know nothing about it. But what Comfort can a conſciencious Man, who travels in Birth, that Chriſt may be form'd in his Hearers Hearts, take from what he knows not? Will a hungry Stomach be ſatisfied with Dreams about Meat? I believe not; tho' I confeſs a full one may.

What if ſome Inſtances could be ſhewn, of unconverted Miniſters being Inſtrumental, in convincing Perſons of their loſt State? The Thing is very rare, and extraordinary. And for what I know, as many Inſtances may be given, of Satan's convincing Perſons, by his Temptations. Indeed it's a kind of Chance-medly, both in reſpect of the Father; and his Children; when any ſuch Event happens. And isn't this tho Reaſon, why a Work of Conviction and Converſion has been ſo rarely heard of, for a long Time, in the Churches, till of late, viz. That the Bulk of her ſpiritual Guides, were ſtone-blind, and ſtone-dead?

4. The Miniſtry of natural Men is dangerous, both in reſpect of the Doctrines, and Practice of Piety. The Doctrines of Originol Sin, Juſtiſication by Faith alone, and the other Points of Calviniſm, are very croſs to the Grain of unrenew'd Nature. And tho' Men, by the Inſluence of a good Education, and Hopes of Preferment, may have the Edge of their natural Enmity againſt them blunted; yet it's far from being broken or removed: It's only the ſaving Grace of God, that can give us a true Reliſh for thoſe Nature-humbling Doctrines; and ſo effectually ſecure us from being infected by the contrary. Is not the Carnality of the Miniſtry, one great Cauſe of the general Spread of Arminianiſm. Socinianiſm, Arianiſm, and Deiſm, at this Day through the World?

And alas! what poor Guides are natural Miniſters to thoſe, who are under ſpiritual Trouble? they either ſlight ſuch Diſtreſs altogether, and call it Melancholy, or Madneſs, or dawb thoſe that are under it, with untemper'd Mortar. Our LORD aſſures us, That the Salt which hath loſt its Savour, is good for nothing; ſome ſay, 'It genders Worns and Vermine. Now, what Savour have Phariſee-Miniſters? In Truth, a very ſtinking One, both in the Noſtrils of God and good Men. Be theſe Moral Negroes never ſo white in the Mouth, (as One expreſſeth is) yet will they hinder, inſtead of helping others, in at the ſtrait Gate. Hence is that Threatning of our LORD, agamſt them, Mat. 23.13. We unto you, Scribes and Phariſees, Hypocrites; for ye ſhut up the Kingdom of Heaven againſt Men; for ye neither go in yourſelves, nor ſuffer thoſe that are entering, to go in. Phariſee-Teachers will with the utmoſt Hate oppoſe the very Work of God's Spirit, upon the Souls of Men; and labour by all Means to blacken it, as well as the Inſtruments, which the Almighty improves to promote the ſame; if it comes near their Borders, and interferes with their Credit or Intereſt. Thus did the Phariſees deal with our Saviour.

If it be objected againſt what has been offered, under this General Head of Diſcourſe, That Judas was ſent by Chriſt; I anſwer, (1) That Judas's Miniſtry was partly Legal, inaſmuch as during that Period, the Diſciples were ſubject to Jewiſh Obſervances, and ſent only to the Houſe of Iſrael, Matth. 10.5, 6. And in that they waited after Chriſt's Reſurrection, for another Miſſion, Acts 1.4. which we find they obtained, and that different from the former. Matth. 28.19. (2) Judas's Miniſtry was extraordinary neceſſary, in order to fulfil ſome antient Propheſies concerning him. Acts 1.16, 17, 18, 20. Joh. 13.18. I fear that the Abuſe of this Intance, has brought many Judaſes into the Miniſtry, whoſe chief Deſire, like their great Grandfather, is to ſinger the Pence, and carry the Bag. But let ſuch hireling murderous Hypocrites take Care, that they don't feel the Force of a Halter in this World, and an aggravated Damnation in the next.

Again, if it be objected, That Paul rejoyced, that the Goſpel was preached, tho' of Contention, and not ſincerely; I anſwer, The Expreſſion ſignifies the Apoſtle's great Self-Denyal. Some laboured to eclipſe his Fame and Character, by contentious Preaching, thinking thereby to afflict him; but they were miſtaken; as to that, he was eaſy: For he had long before learned, to die to his own Reputation. The Apoſtle's Rejoycing was comparative only: He would rather that Chriſt ſhould be preached out of Envy, than not at all. Eſpecially conſidering the groſs Ignorance of the Doctrinal Knowledge of the Goſpel, which prevailed almoſt univerſally in that Age of the World. Beſides the Apoſtle knew that that Tryal ſhould be ſanctified to him, to promote his ſpiritual Progreſs in Goodneſs, and perhaps prove a Mean of procuring his temporal Freedom; and therefore he would rejoyce. It is certain, we may both rejoyce and mourn, in relation to the same Thing, upon different Accounts, without any Contradiction. But the

THIRD GENERAL HEAD, was to ſhew, How Pity ſhould be expreſſed upon this mournful Occaſion!

My Brethren, we ſhould mourn over thoſe, that are deſtitute of faithful Miniſters, and ſympathize with them. Our Bowels ſhould be moved with the moſt compaſſionate Tenderneſs, over thoſe dear fainting Souls, that are as Sheep having no Shepherd; and that after the Example of our bleſſed LORD.

Dear Sirs! we ſhould alſo moſt earneſtly pray for them, that the compaſſionate Saviour may preſerve them, by his mighty Power, thro' Faith unto Salvation; ſupport their ſinking Spirits, under the melancholy Uneaſineſſes of a dead Miniſtry: ſanctify and ſweeten to them the dry Morſels they get under ſuch blind Men, when they have none better to repair to.

And more eſpecially, my Brethren, we ſhould pray to the LORD of the Harveſt, to ſend forth faithful Labourers into his Harveſt; ſeeing that the Harveſt truly is plenteous, but the Labourers are few. And O Sirs! how humble, believing, and importunate ſhould we be in this Petition! O! let us follow the LORD, Day and Night, with Cries, Tears, Pleadings, and Groanings upon this Account! For GOD knows, there is great Neceſſity of it. O! thou Fountain of Merey, and Father of Pity, pour forth upon thy poor Children a Spirit of Prayer, for the Obtaining this important Mercy! Help, help, O Eternal GOD and Father, for Chriſt's ſake!

And indeed, my Brethren, we ſhould join our Endravoure to our Prayers. The moſt likely Method to ſtock the Church with a faithful Miniſtry in the preſent Situation of Things, the publick Academies being ſo much corrupted and abuſed generally, is, To encourage private Schools, or Seminaries of Learning, which are under the Care of ſkilful and experienced Chriſtians; in which thoſe only ſhould be admitted, who upon ſtrict Examination, have in the Judgment of a reaſonable Charity, the plain Evidences of experimental Religion. Pious and experienced Youths, who have a good natural Capacity, and great Deſires after the Miniſterial Work, from good Motives, might be ſought for, and found up and down in the Country, and put to Private Schools of the Prophets; eſpecially in ſuch Places, where the Publick ones are not. This Method, in my Opinion, has a noble Tendency, to build up the Church of God. And thoſe who have any Love to Chriſt, or Deſive after the Coming of his Kingdom, ſhould be ready, according to their Ability, to give ſomewhat, from time to time, for the Support of ſuch poor Youths, who have nothing of their own. And truly, Brethren, this Charity to the Souls of Men, is the moſt noble kind of Charity. O! if the Love of God be in you, it will conſtrain you to do ſomething, to promote ſo noble and neceſſary a Work. It looks Hypocrite-like to go no further, when other Things are required, than cheap Prayer. Don't think it much, if the Phariſees ſhould be offended at ſuch a Propoſal; theſe ſubtle ſelfiſh Hypocrites are wont to be ſcar'd about their Credit, and their Kingdom; and truly they are both little worth, for all the Buſtle they make about them. If they could help it, they wou'dn't let one faithful Man come into the Miniſtry; and therefore their Oppoſition is an encouraging Sign. Let all the Followers of the Lamb ſtand up and act for GOD againſt all Oppoſers: Who is upon GOD's Side? who?

THE IMPROVEMENT of this Subject remains. And,

1. If it be ſo, That the Caſe of thoſe, who have no other, or no better than Phariſee-Teachers, is to be pitied: Then what a Scrole and Scene of Mourning, and Lamentation, and Wo, is opened! becauſe of the Swarms of Locuſts, the Crowds of Phariſees, that have as covetouſly as cruelly, crept into the Miniſtry, in this adulterous Generation! who as nearly reſemble the Character given of the old Phariſees, in the Doctrinal Part of this Diſcourſe, as one Crow's Egg does another. It is true ſome of the modern Phariſees have learned to prate a little more orthodoxly about the New Birth, than their Predeceſſor Nicodemus, who are, in the mean Time, as great Strangers to the feeling Experience of it, as he. They are blind who ſee not this to be the Caſe of the Body of the Clergy, of this Generation. And O! that our Heads were Waters, and our Eyes a Fountain of Tears, that we could Day and Night lament, with the atmoſt Bitterneſs, the doleful Caſe of the poor Church of God, upon this account.

2. From what has been ſaid, we may learn, That ſuch who are contented under a dead Miniſtry, have not in them the Temper of that Saviour they profeſs. It's an awful Sign, that they are as blind as Moles, and as dead as Stones, without any ſpiritual Taſte and Reliſh. And alas! isn't this the Caſe of Multitudes? If they can get one, that has the Name of a Miniſter, with a Band, and a Black Coat or Gown to carry on a Sabbath-days among them, although never ſo coldly, and inſucceſsfully; if he is free from groſs Crimes in Practice, and takes good Care to keep at a due Diſtance from their Conſciences, and is never troubled about his Inſucceſsfulneſs; O! think the poor Fools, that is a fine Man indeed; our Miniſter is a prudent charitable Man, he is not always harping upon Terror, and ſounding Damnation in our Ears, like ſome raſh-headed Preachers, who by their uncharitable Methods, are ready to put poor People out of their Wits, or to run them into Deſpair; O! how terrible a Thing is that Deſpair! Ay, our Miniſter, honeſt Man, gives us good Caution againſt it. Poor ſilly Souls! conſider ſeriouſly theſe Paſſages, of the Prophet Jeremiah, c. 5.30, 31.

3. We may learn, the Mercy and Duty of thoſe that enjoy a faithful Miniſtry. Let ſuch glorify GOD, for ſo diſtinguiſhing a Privilege, and labour to walk worthy of it, to all Well-pleaſing; leſt for their Abuſe thereof, they be expoſed to a greater Damnation.

4. If the Miniſtry of natural Men be as it has been repreſented; Then it is both lawful and expedient to go from them to hear Godly Perſons; yea, it's ſo far from being ſinful to do this, that one who lives under a pious Miniſter of leſſer Gifts after having honeſtly endeavour'd to get Benefit by his Miniſtry, and yet gets little or none, but doth find real Benefit and more Benefit elſewhere; I ſay, he may lawfully go, and that frequently, where he gets moſt Good to his precious Soul, after regular Application to the Paſtor where he lives, for his Conſent, and propoſing the Reaſons thereof; when this is done in the Spirit of Love and Meekneſs, without Contempt of any, as alſo without raſh Anger, or vain Curioſity.

Natural Reaſon will inform us, that Good is deſireable for its own ſake. Now, as Dr. Voetius obſerves, Good added to Good, makes it a greater Good, and ſo more deſireable; and therefore Evil as Evil, or a leſſer Good, which is comparatively Evil, cannot be the Object of Deſire.

There is a natural Inſtinct put even into the irrational Creatures, by the Author of their Being, to ſeek after the greater natural Good, as far as they know it. Hence the Birds of the Air fly to the warmer Climaets, in order to ſhun the Winter-Cold, and alſo doubtleſs to get better Food; For where the Carcaſs is, there the Eagles will be gathered together. The Beaſts of the Field ſeek the beſt Paſtures, and the Fiſhes of the Ocean ſeek after the Food they like beſt.

But the written Word of God confirms the aforeſaid Propoſition, while God by it enjoins us, to covet earneſtly the beſt Gifts; as alſo to prove all Things, and hold faſt that which is good. 1 Cor. 12.31. 1 Theſſ. 5.2. And is it not the Command of God, that we ſhould grow in Grace? 2 Pet. 3.18. and 1 Pet. 2.2. Now, does not every poſitive Command enjoin the Uſe of ſuch Means, as have the directeſt Tendency to anſwer the End deſigned? namely, The Duty commanded. If there be a Variety of Means, is not the beſt to be choſen? elſe how can the Choice be called rational, and becoming an intelligent Creature? To chuſe otherwiſe knowingly, is it not contrary to common Senſe, as well as Religion, and daily confuted by the common Practice of all the rational Creation, about Things of far leſs Moment and Conſequence?

That there is a Difference and Variety in Preachers Gifts and Graces, is undeniably evident, from the united Teſtimony of Scripture and Reaſon.

And that there is a great Difference in the Degrees of Hearers Edification, under the Hearing of theſe different Gifts, is as evident to the Feeling of experienced Chriſtians, as any Thing can be to Sight.

It is alſo an unqueſtionable Truth, that ordinarily GOD bleſſes moſt the beſt Gifts, for the Hearers Edification, as by the beſt Food he gives the beſt Nouriſhment. Otherwiſe the beſt Gifts would not be deſireable, and GOD Almighty in the ordinary Courſe of his Providence, by not acting according to the Nature of Things, would be carrying on a Series of unneceſſary Miracles; which to ſuppoſe, is unreaſonable. The following Places of holy Scripture, confirm what has been laſt obſerved. 1 Cor. 14.12 1 Tim. 4.14, 15, 16. 2 Tim. 1.6. & Act. 11.24.

If God's People have a Right to the Gifts of all God's Miniſters, pray, why mayn't they uſe them, as they have Opportunity? And if they ſhould go a few Miles farther than ordinary, to enjoy thoſe, which they profit moſt by; who do they wrong? Now, our LORD does inform his People, 1 Cor. 3.22. That whether Paul, or Apollos, or Cephas; all was theirs.

But the Example of our Dear Redeemer, will give farther Light in this Argument. Tho' many of the Hearers, not only of the Phariſees, but of John the Baptiſt, came to hear our Saviour, and that not only upon Week-days, but upon Sabbathdays, and that in great Numbers, and from very diſtant Places; yet he reproved them not: And did not our Lord love the Apoſtle John more than the reſt, and took him with him, before others, with Peter and James, to Mount Tabor, and Gethſemany? Matth. 17. and c. 26.

To bind Men to a particular Miniſter, againſt their Judgment and Inclinations, when they are more edified elſewhere, is carnal with a Witneſs; a cruel Oppreſſion of tender Conſciences, a Compelling of Men to Sin: For he that doubts, is damn'd if he eat; and whatſoever is not of Faith, is Sin.

Beſides it is an unſcriptural Infringment on Chriſtian Liberty; 1 Cor. 3.22. It's a Yoke worſe than that of Rome itſelf. Dr. Voetius aſſerts, That even among the Papiſts, as to Hearing of Sermons, the People are not deprived of the Liberty of Choice. It's a Yoke like that of Egypt, which cruel Pharaoh formed for the Necks of the oppreſſed Iſraelites, when he obliged them to make up their ſtated Taſk of Brick, but allowed them no Straw. So we muſt grow in Grace and Knowledge; but in the mean time, according to the Notion of ſome, we are confined from uſing the likelieſt Means, to attain that End.

If the great Ends of Hearing may be attained as well, and better, by Hearing of another Miniſter than our own; then I ſee not, why we ſhould be under a fatal Neceſſity of hearing him, I mean our Pariſh-Miniſter, perpetually, or generally. Now, what are, or ought to be, the Ends of Hearing, but the Getting of Grace, and Growing in it? Rom. 10.14.1 Pot. 2.2. As Babes deſire the ſincere Milk of the Word, that ye may grow thereby. (Poor Babes like not dry Breaſts, and living Men like not dead Pools.) Well then, and may not theſe Ends be obtained out of our Pariſh-line? Faith is ſaid to come by Hearing, Rom. 10. But the Apoſtle doesn't add, Your Pariſh-Miniſter. Isn't the ſame Word preach'd out of our Pariſh? and is there any Reſtriction in the Promiſes of bleſſing the Word to thoſe only, who keep within their Pariſh-line ordinarily? If there be, I have not yet met with it; yea, I can affirm, that ſo far as Knowledge can be had in ſuch Caſes, I have known Perſons to get ſaving Good to their Souls, by Hearing over their Pariſh-line; and this makes me earneſt in Defence of it.

That which ought to be the main Motive of Hearing any, viz. our Souls Good, or greater Good, will excite us, if we regard our own eternal Intereſt, to hear there, where we attain it; and he that hears with leſs Views, acts like a Fool, and a Hypocrite.

Now, if it be lawful to withdraw from the Miniſtry of a pious Man, in the Caſe aforeſaid; how much more, from the Miniſtry of a natural Man? Surely, it is both lawful and expedient, for the Reaſons offered in the Doctrinal Part of this Diſcourſe: To which let me add a few Words more.

To truſt the Care of our Souls to thoſe who have little or no Care for their own, to thoſe who are both unſkilful and unfaithful, is contrary to the common Practice of conſiderate Mankind, relating to the Affairs of their Bodies and Eſtates; and would ſignify, that we ſet light by our Souls, and did not care what became of them. For if the Blind lead the Blind, will they not both fall into the Ditch?

Is it a ſtrange Thing to think, that GOD does not ordinarily uſe the Miniſtry of his Enemies, to turn others to be his Friends, ſeeing he works by ſuitable Means?

I cannot think, that GOD has given any Promiſe, that he will be with, and bleſs the Labours of natural Miniſters: For if he had, he would be ſurely as good as his Word. But I can neither ſee, nor hear of any Bleſſing upon theſe Men's Labours; unleſs it be a rare and wonderful Inſtance of Chancemedly! whereas the Miniſtry of faithful Men bloſſoms and bears Fruit, as the Rod of Aaron. Jer. 23. 22. But if they had ſtood in my Counſel, and had cauſed my People to hear my Words, then they ſhould have turned them from their evil Way, and from the Evil of their Doings.

From ſuch as have a Form of Godlineſs, and deny the Power thereof, we are enjoined to turn away, 2 Tim. 3.5. And are there not many ſuch?

Our LORD adviſed his Diſciples, to beware of the Leaven of the Phariſees, Mat. 16.6. by which he ſhews that he meant their Doctrine and Hypocriſie, Mark 8.15. Luke 12.1. which were both ſour enough.

Memorable is the Anſwer of our LORD to his Diſciples, Mat. 15.12.13, 14. Then came his Diſciples and ſaid unto him, Knoweſt thou, that the Phariſees were offended? — And he anſwered and ſaid, Every Plant which my Heavenly Father hath not planted, ſhall be rooted up: Let them alone; they be blind Leaders of the Blind: And if the Blind lead the Blind, both ſhall fall into the Ditch.

If it is objected, That we are bid to go to hear thoſe, that ſit in Moſes' Chair, Mat. 23.2, 3. I would anſwer this, in the Words of a Body of diſſenting Miniſters, viz. That Sitting in Moſes' Chair, ſignifies a Succeeding of Moſes in the ordinary Part of his Office and Authority; ſo did Joſhua, and the 70 Elders, Exod. 18.21-26, Now, Moſes was no Prieſt, (ſay they) tho' of Levi's Tribe, but King in Jeſhurun, a civil Ruler and Judge, choſen by God. Exod. 18.13. Therefore no more is meant by the Scripture in the Objection, but that it is the Duty of People to hear and obey the lawful Commands of the Civil Magiſtrate, according to Rom. 13.5.

If it be oppoſed to the preceeding Reaſonings, That ſuch an Opinion and Practice would be apt to cauſe Heats and Contentions among People;

I anſwer, That the aforeſaid Practice, accompanied with Love, Meekneſs, and Humility, is not the proper Cauſe of thoſe Diviſions, but the Occaſion only, or the Cauſe by Accident, and not by itſelf. If a Perſon exerciſing Modeſty and Love in his Carriage to his Miniſter and Neighbours, through Uprightneſs of Heart, deſigning nothing but his own greater Good, repairs there frequently where he attains it; is this any reaſonable Cauſe of Anger? will any be offended with him, becauſe he loves his Soul, and ſeeks the greater Good thereof, and is not like a ſenſeleſs Stone, without Choice, Senſe, and Taſte? Pray, muſt we leave off every Duty, that is the Occaſion of Contention or Diviſion? Then we muſt quit powerful Religion altogether. For he that will live godly in Chriſt Jeſus, ſhall ſuffer Perſecution. And particularly we muſt carefully avoid faithful Preaching: For that is wont to occaſion Diſturbances and Diviſions, eſpecially when accompanied with divine Power. 1 Theſſ. 1.5, 6. Our Goſpol came not unto you in Word only, but in Power: And then it is added, That they received the Word in much Affliction. And the Apoſtle Paul informs us, 1 Cor. 16.9. That a great Door and effectual was open'd unto him, and that there were many Adverſaries. Bleſſed Paul was accounted a common Diſturber of the Peace, as well as Elijah long before him: And yet he left not off Prenching for all that. Yea, our bleſſed LORD informs us, That he came not to ſend Peace on Earth, but rather a Sword, Variance, Fire, and Diviſion, and that even among Relations. Matth. 10.34, 35, 36. Luke 12.49, 51, 52, 53. As alſo, That while the ſtrong Man armed keeps the Houſe, all the Goods are in Peace. It is true the Power the Goſpel is not the proper Cauſe of thoſe Diviſions, but the innocent Occaſion only: No; the proper Cauſe of ſinful Diviſions, is that Enmity againſt GOD, and Holineſs, which is in the Hearts of natural Men, of every Order; being ſtirred up by the Devil, and their own proud and ſelfiſh Luſts. And very often natural Men, who are the proper Cauſes of the Diviſions aforeſaid, are wont to deal with God's Servants, as Potiphar's Wife did by Joſeph; they lay all the Blame of their own Wickedneſs at their Doors, and make a loud Cry!

Such as confine Oppoſition and Diviſion, as following upon living Godlineſs and ſucceſsful Preaching, to the firſt Ages of Chriſtianity; it is much to be fear'd neither know themſelves, nor the Goſpel of Chriſt. For ſurely the nature of true Religion, as well as of Men and Devils, is the ſame in every Age.

Is not the viſible Church compoſed of Perſons of the moſt contrary Characters? While ſome are ſincere Servants of God, are not many Servants of Satan, under a religious Maſk? and have not theſe a fixed Enmity againſt the other? How is it then poſſible, that a Harmony ſhould ſubſiſt between ſuch, till their Nature be changed? Can Light dwell with Darkneſs?

Undoubtedly it is a great Duty, to avoid giving juſt Cauſe of Offence to any; and it is alſo highly neceſſary, that pious Souls ſhould maintain Union and Harmony among themſelves; notwithſtanding of their different Opinions in leſſer Things. And no doubt this is the Drift of the many Exhortations which we have to Peace and Unity in Scripture.

Surely, it cannot be reaſonably ſuppos'd, that we are exhorted to a Unity in any Thing that is wicked, or inconſiſtent with the Good, or greater Good of our poor Souls: For that would be like the Unity of the Devils, a Logion of which dwelt peaceably in one Man: Or like the Unity of Ahab's falſe Prophets; all theſe four Hundred Daubers were very peaceable and much united, and all harped on the pleaſing String: Ay, they were moderate Men, and had the Majority on their Side.

But poſſibly ſome may again object againſt Perſons going to hear others, beſides their own Miniſters; the Scripture about Paul and Apollos, 1 Cor. 1.12. and ſay, that it is carnal. Dr. Voetius anſwers the aforeſaid Objection, as follows: The Apoſtle reproves (ſays he) ſuch as made Sects, ſaying, I am of Paul, and I of Apollos—and we with him reprove them. But this is far from being againſt the Choice, which one hath of Sermons and Preachers; ſeeing at one time we cannot hear all, neither doth the Explication and Application of all, equally ſuit ſuch a Perſon, in ſuch a Time, or Condition, or equally quicken, and ſubſerve the Encreaſe of Knowledge. Thus far he.

Becauſe that the Apoſtle, in the aforeſaid Place, reproves an exceſſive Love to, or Admiration of particular Miniſters, accompanied with a ſinful Contention, Slighting and Diſdaining of others, who are truly godly, and with Sect-making: To ſay that from hence it neceſſarily follows, That we muſt make no Difference in our Choice, or in the Degrees of our Eſteem of different Miniſters, according to their different Gifts and Graces; is an Argument of as great Force, as to ſay, Becauſe Gluttony and Drunkenneſs are forbidden, therefore we muſt neither eat nor drink, or make any Choice in Drinks or Victuals, let our Conſtitution be what it will.

Surely the very Nature of Chriſtian Love inclines thoſe that are poſſeſſed of it, to love others chiefly for their Goodneſs, and therefore in Proportion, thereto. Now, ſeeing the Inference in the Objection is ſecretly built upon this Suppoſition, That we ſhould love all good Men alike; it ſtrikes at the Foundations of that Love to the Brethren, which is laid down in Scripture, as a Mark of true Chriſtianity, x Job. 5. and ſo is carnal, with a Witneſs.

Again it may be objected, That the aforeſaid Practice tends to grieve our Pariſh-Miniſter, and to break Congregations in Pieces.

I anſwer, If our Pariſh-Miniſter be grieved at our greater Good, or prefers his Credit before it; then he has good Cauſe to grieve over his own Rottenneſs and Hypocriſie. And as for Breaking of Congregations to Pieces, upon the Account of People's Going from Place to Place, to hear the Word, with a View to get greater Good; that ſpiritual Blindneſs and Death, that ſo generally prevails, will put this out of Danger. It is but a very few, that have got any ſpiritual Reliſh; the moſt will venture their Souls with any Formaliſt, and be well ſatisfied with the ſapleſs Diſcourſes of ſuch dead Drones.

Well, doesn't the Apoſtle aſſert, That Paul and Apollos are nothing? Yes, it is true, they and all others are nothing as Efficient Cauſes; they could not change Men's Hearts. But were they nothing as Inſtruments? The Objection inſinuates one of theſe two Things, either that there is no Difference in Means, as to their Suitableneſs; or that there is no Reaſon to expect a greater Bleſſing upon the moſt ſuitable Means: Both which are equally abſurd, and before confuted.

But it may be further objected, with great Appearance of Zeal, That what has been ſaid about People's Getting of Good, or greater Good, over their Pariſh-line, is a meer Fiction; for they are out of God's Way.

I anſwer, That there are Three monſtrous Ingredients in the Objection, namely, A Begging of the Queſtion in Debate, raſh Judging, and Limiting of God.

It is a mean Thing in Reaſoning, to beg or ſuppoſe that, which ſhould be prov'd, and then to reaſon from it. Let it be prov'd, that they are out of God's Way; and then I will freely yield: But till this be done, bold Sayſoes will not have much Weight with any but Dupes or Dunces. And for ſuch who cry out againſt others for Uncharitableneſs, to be guilty of it themſelves in the mean time in a very great Degree, is very inconſiſtent. Isn't it raſh to judge of Things they have never heard? But thoſe that have received Benefit, and are ſenſible of their own Uprightneſs, they will think it a light Thing, to be judged of Man's Judgment. Let Tertullus aſcend the Theatre, and gild the Objection with the moſt mellifluous Ciceronean Eloquence; it will no more perſwade them, that what they have felt is but a Fancy (unleſs they be under ſtrong Temptations of Satan, orſcared out of their Wits by frightful Expreſſions) than to tell a Man, in proper Language, that ſees, That it is but a Notion, he does not ſee: Or to tell a Man that feels Pleaſure or Pain, That it's but a deluded Fancy; they are quite miſtaken.

Beſides there is a Limiting the Holy One of Iſrael, in the aforeſaid Objection, which ſinful Sin the Hebrews were reproved for. It is a Piece of daring Preſumption, to pretend by our finite Line, to fathom the infinite Depths that are in the Being and Works of God. The Query of Zophar is juſt and reaſonable, Job 11.7, 8. Canſt thou by Searching find out GOD?— The humble Apoſtle with Aſtoniſhment acknowledged, that the Ways of GOD were paſt finding out. Rom. 11.33. Surely the Wind blows where it liſteth, and we cannot tell whence it cometh, nor whither it goeth. Doesn't JEHOVAH ride upon a gloomy Cloud? and make Darkneſs his Pavilion? and isn't his Path in the great Waters? Pſ. 18. Pſ. 77.19.

I would conclude my preſent Meditations upon this Subject, by Exhorting

All thoſe who enjoy a faithful Miniſtry, to a ſpeedy and ſincere Improvement of ſo rare and valuable a Privilege; leſt by their fooliſh Ingratitude the Righteous GOD be provok'd, to remove the Means they enjoy, or his Bleſſing from them, and ſo at laſt to expoſe them in another State to Enduring and greater Miſeries. For ſurely, theſe Sins which are committed againſt greater Light and Mercy, are more preſumptuous, ungrateful, and inexcuſable; there is in them a greater Contempt of GOD's Authority, and Slight of his Mercy; thoſe Evils do awfully violate the Conſcience, and declare a Love to Sin as Sin; ſuch Tranſgreſſors do ruſh upon the Boſſes of GOD's Buckler, they court Deſtruction without a Covering, and embrace their own Ruin with open Arms. And therefore according to the Nature of Juſtice, which proportions Sinners Pains, according to the Number and Heinouſneſs of their Crimes, and the Declaration of divine Truth, you muſt expect an enſlamed Damnation: Surely, it ſhall be more tolerable for Sodom and Gomorrah, in the Day of the LORD, than for you, except ye repent.

And let gracious Souls be exhorted, to expreſs the moſt tender Pity over ſuch as have none but Phariſee-Teachers; and that in the Manner before deſcribed: To which let the Example of our LORD in the Text before us, be an inducing and effectual Incitement; as well as the gracious and immenſe Rewards, which follow upon ſo generous and noble a Charity, in this and the next State.

And let thoſe who live under the Miniſtry of dead Men, whether they have got the Form of Religion or not, repair to the Living, where they may be edified. Let who will, oppoſe it. What famous Mr. Jenner obſerves upon this Head, is moſt juſt, That if there be any godly Soul, or any that deſires the Salvation of his Soul, and lives under a blind Guide, he cannot go out (of his Pariſh without giving very great Offence; it will be tho't a Giddineſs, and a Slighting of his own Miniſter at home.— When People came out of every Pariſh round about, to John, no Queſtion but this bred Heart-burning againſt John, ay, and Ill-will againſt thoſe People, that would not be ſatisfied with that Teaching they had in their own Synagogues. Thus far he. But tho' your Neighbours growl againſt you, and reproach you for doing your Duty, in ſeeking your Souls Good; bear their unjuſt Cenſures with Chriſtian Meekneſs, and perſevere; as knowing that Suffering is the Lot of Chriſt's Followers, and that ſpiritual Benefits do infinitely overbalance all temporal Difficulties.

And O! that vacant Congregations would take due Care in the Choice of their Miniſters! Here indeed they ſhould haſten ſlowly. The Church of Epheſus is commended, for Trying them which ſaid they were Apoſtles, and were not; and for finding them Liars. Hypocrites are againſt all Knowing of others, and Judging, in order to hide their own Filthineſs; like Thieves they flee a Search, becauſe of their ſtolen Goods. But the more they endeavour to hide, the more they expoſe their Shame. Does 〈◊〉 the ſpiritual Man judge all Things? Tho' he cannot know the States of ſubtil Hypocrites infallibly; yet may he not give a near Gueſs, who are the Sons of Sceva, by their Manner of Praying, Preaching, and Living? Many Phariſee-Teachers have got a long fine String of Prayer by Heart, ſo that they are never at a Loſs about it; their Prayers and Preachings are generally of a Length, and both as dead as a Stone, and without all Savour. I beſeech you, my dear Brethren, to conſider, That there is no Probability of your getting Good, by the Miniſtry of Phariſees. For they are no Shepherds (no faithful ones) in Chriſt's Account. They are as good as none, nay, worſe 〈◊〉 none, upon ſome Accounts. For take them firſt and laſt, and they generally do more Hurt than Good. They ſerve to keep better out of the Places where they live; nay, when the Life of Piety comes near their Quarters, they riſe up in Arms againſt it, conſult, contrive and combine in their Conclaves againſt it, as a common Enemy, that diſcovers and condemns their Craft and Hypocriſie. And with what Art, Rhetorick, and Appearances of Piety, will they varniſh their Oppoſition of Chriſt's Kingdom? As the Magicians imitated the Works of Moſes, ſo do falſe Apoſtles, and deceitful Workers, the Apoſtles of Chriſt.

I ſhall conclude this Diſcourſe with the Words of the Apoſtle Paul, 2 Cor. 11.14, 15.

And no Marvel; for Satan himſelf is transformed into an Angel of Light: Therefore it is no great Thing if his Miniſters alſo be transformed as the Miniſters of Righteouſneſs; whoſe End ſhall be according to their Works.