this case affirm, that three things go to the making up of a minister, viz. 1. Natural parts, that he be not a fool. 2. Acquired parts, that he be learned in the languages, in philosophy, and school divinity. 3. The grace of God.

The two first they reckon necessary to the being of a minister, so as a man cannot be one without them; the third they say goeth to the well-being of one, but not to the being; so that a man may truly be a lawful minister without it, and ought to be heard and received as such. But we, supposing a natural capacity, that one be not an idiot, judge the grace of God indispensably necessary to the very being of a minister, as that without which any can neither be a true, nor lawful, nor good minister.

First then, as we said in the call, so may we much more here, if the grace of God be a necessary qualification to make one a true Christian, it must be a qualification much more necessary to constitute a true minister of Christianity. That grace is necessary to make one a true Christian I think will not be questioned, since it is by grace we are saved, Eph. ii. 8. It is the grace of God that teaches us to deny ungodliness, and the lusts of this world, and to live godly and righteously, Tit. ii. 11, 12. Yea Christ saith expressly, that without him we can do nothing, John xv. 5. and the way whereby Christ helpeth, assisteth, and worketh with us is by his grace: hence he saith

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to Paul, "My grace is sufficient for thee." Christian without grace is indeed no Christian, but an hypocrite, and a false pretender. Then I say, If grace be necessary to a private Christian, far more to a teacher among Christians, who must be as a father and instructor of others, seeing this dignity is bestowed upon such as have attained a greater measure than their brethren. Even nature itself may teach us that there is more required in a teacher than in those that are taught, and that the master must be above and before the scholar in that art or science which he teaches others. Since then Christianity cannot be truly enjoyed, neither any man denominated a Christian without the true grace of God, therefore neither can any man be a true and lawful teacher of Christianity without it.

Secondly, No man can be a minister of the church of Christ, which is his body, unless he be a member of the body, and receive of the virtue and life of the head.

But he that hath not true grace can neither be a member of the body, neither receive of that life and nourishment which comes from the head: Therefore far less can he be a minister to edify the body.

That he cannot be a minister who is not a member is evident; because he who is not a member is shut out and cut off, and hath no place in the body; whereas the ministers are counted

among the most eminent members of the body. But no man can be a member unless he receive of the virtue, life, and nourishment of the head; for the members that receive not this life and nourishment decay and wither, and then are cut off. And that every true member doth thus receive nourishment and life from the head, the apostle expressly affirmeth, Eph. iv. 16. "From whom the whole body being fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the body unto the edifying of itself in love." Now this that thus is communicated, and which thus uniteth the whole, is no other than the grace of God; and therefore the apostle in the same chapter, ver. 7. saith, "But unto every one of us is given grace according to the measure of the gift of Christ;" and ver. 11. he sheweth how that by this grace and gift both apostles, prophets, evangelists, pastors, and teachers are given for the work of the ministry, and edifying of the body of Christ. And certainly then no man destitute of grace is fit for this work, seeing that all that Christ gives are so qualified; and these that are not so qualified, are not given nor sent of Christ, are not to be heard, nor received, nor acknowledged as ministers of the gospel, because his sheep neither ought nor will hear the voice of a stranger. This is also clear from 1 Cor. xii

throughout; for the apostle in that chapter, treating of the diversity of gifts and members of the body, sheweth how by the workings of the same Spirit, in different manifestations, or measures in the several members of the body, the whole body is edified, saying, ver. 13. That we are all baptized by the one Spirit into one body; and then, ver. 28. he numbers up the several dispensations thereof, which by God are set in the church through the various workings of his Spirit for the edification of the whole. Then if there be no true member of the body which is not thus baptized by the Spirit, neither any thing that worketh to the edifying of it, but according to a measure of grace received from the Spirit, surely without grace none ought to be admitted to work or labour in the body, because their labour and work, without this grace and Spirit, would be but ineffectual.

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Thirdly, That this grace and gift is a necessary qualification to a minister, is clear from that of the apostle Peter, As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God if any minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever, Amen." 1 Pet. iv. 10, 11. From which it appears, that those that

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minister must minister according to the gift and grace received; but they that have not such a gift, cannot minister according thereunto. Secondly, As good stewards of the manifold grace of God: but how can a man be a good steward of that which he hath not? can ungodly men, that are not gracious themselves, be good stewards of the manifold grace of God? and therefore in the following verses he makes an exclusive limitation of such that are not thus furnished, saying If any man speak, let him speak as the oracles of God; and if any man minister, let him do it as of the ability that God giveth:" which is as much as if he had said, they that cannot thus speak, and thus minister, ought not to do it: for this [If] denotes a necessary condition. Now what this ability is, is manifest by the former words, to wit, the gift received, and the grace whereof they are stewards, as by the immediate context and dependency of the words doth appear. Neither can it be understood of a mere natural ability, because man in this condition is said not to know the things of God, and so he cannot minister them to others. And the following words shew this also, in that he immediately subjoineth, that God in all things may be glorified; but surely God is not glorified, but greatly dishonoured, when natural men, from their mere natural ability, meddle in spiritual things, which they neither know nor understand.

Fourthly, That grace is a most necessary quali