is, for the Publick Exercife of the Minifterial Office (which is the only point we are now upon) is Mat. 24. 45, 46, &c. The Words are these, Who then is a faithful, and wife fervant, whom his Lord hath made ruler over his houfhold, to give them meat in due feafon? Blessed is that fervant, whom his Lord when he cometh fhall find fo doing, &c. Mr. Baxter's paraphrase upon them is this, Thofe that are faithful and wife Teachers, and Rulers of bis Church, to give them meet, and feaJonable inftruction, as food for their Souls, fhall be found at their Lord's coming, Blef fed Perfons, and fhall be abundantly gainers by their labours and fufferings. They plainly fignify, that Faithful and good Paftours fhall be rewarded at the day of judgment. And the following words declare the intolerable punishment of those who make it their business to moleft and ruine their Fellow-fervants; and who give themselves up to Luxury, and Debauchery. But neither thefe, nor the following words, do give the least intimation, that there may not be, at any time, confiderations fufficient to determine a very faithful and wife Teacher, to lay afide the Publick Exercife of his

Function;

Function; or that there is an indifpenfable Obligation, in all circumftances, upon all, who ever devoted themfelves to the Ministry, to continue the open performance of their Office. They do not fay, or intimate, that he is no faithful, and wife Teacher, who for the fake of the Peace of the Church, and the edification of Chriftians in Love, leaves them to that provifion which is certainly fufficient for them; and rather fubmits to be filent in publick, upon fuch confiderations, than to give the least encouragement, by his Practice, to a Separation which must neceffarily divide the hearts of Chriftians from one another, and unavoidably contribute to the decrease of Charity, and the abounding of Strife, and Variance, and Emulation, and all the inftances of Uncharitableness in the world: refolving to do all in his power, for the promoting Godliness, and true Religion, in his more private Capacity. And fince thefe Texts fay nothing against the Principles, or Practice of fuch an one, I fee not how they come near the matter we are now confidering: which I must again tell You, is nothing but this, whether

there

there may not be Times, and Circumftances, in which the publick Labours of very good Men may not prove a greater difadvantage to the Chriftian Church, than their filence in publick, joined with their hearty endeavours to ferve the interest of Religion in private; and, if there may be fuch times, and fuch Circumftances, whether it be not, then, the Duty of every good Man to lay afide the publick Exercife of his Miniftry.

If the whole matter turn upon this (as it moft apparently doth) then, what fignifies it to produce fuch paffages of Scripture as thefe; which import nothing but that Christ hath appointed Paftours in his Church; That there is a Duty incumbent upon them, viz. the feeding of his Flock; that the Reward of fuch as are Good and Faithful, fhall be great, and the punishment of the flothful and Faithlefs intolerable; or the like? Who denies all this? or, who ever denied it? But doth it follow from hence, that a Paftour, for the advantage of the Chriftian Church, and when there is no necessity for his Publick Performances, may not turn all his thoughts upon more private ways of doing good, without incurring the guilt

of

of Perfidioufnefs, and Slothfulness? Not in the least, as I fee. And indeed, the very mention of this Confideration had been a fufficient return to your Argument taken from thefe Paffages of Scripture. But I was willing to examine particularly into them, That the Reader might fee what was in them, and be the more capable of judging whether they intimate fuch a Duration of the Ministerial Office as you contend for, viz. an abfolute Obligation upon Minifters to exercise their Office publickly. I have placed the words before his Eyes, left He should think either that there was more, or less, in them, than there is; And fo leave him to determine, whether I have dealt fairly with them, or no.

The Eighth Argument in defence of your Practice, is this,

Some Paffages of Scripture plead for the neceffity of Preaching, even when the Magiftrate forbids; as Act. 4. 19. 5. 28. 1 Cor. 9. 14, 16. Act. 4 29. 2 Tim. 4. I, 2. 1 Tim. 6. 13, 14.

Therefore, it is our Duty to continue the Publick Exercife of our Ministry.

I fhall

I fhall not be fo particular under this Argument, as I have been under the last, because there is no need of it. I know none who maintain, that the meer Com. mand of the Magiftrate is fufficient to oblige a Minifter to lay afide the publick Exercife of his Office. But then, i know none that think, there may not be Confiderations, fufficient enough to induce a Minister of Jefus Chrift to comply with fuch a Command of the Magistrate. And therefore, I fee not to what purpose it is to produce fuch Texts as have nothing in them against this. For ftill we are where we were before, and the Question remains the fame. Is your practice for the advantage of the Chriftian Church, all things confidered? And, Is there a neceffity for it? If there be, In God's Name let it be continued. But, as long as there appears to me no neceffity for it, and no advantage to the Church of God, comparable to the disadvantages of it, I cannot think it reasonable, or agreeable to the Precepts of the Gofpel. Whether it be fo, or not, nothing can be gathered from these Paffages. Your Obligations would not have been lefs, had there not been one of these in the whole New Tefta