Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The two and fortieth common Place. Of the Ministerie.

ƲƲhence comes this word Ministerie?

OF the Lattin word Ministre, to minister, or ferue. The greeke name for Ministery, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de∣riued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying dust, whēce is this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to serue, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to minister, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Minister, or seruant, who labours til he be as of a dusty sweat.a hence is it, that in the new Testament this word is takē for any person labouringb painfully & earnest∣ly in any seruice,c for the, com∣mon-wealth, family, or Churchd. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is all one with this word Ministerie, signifiing both the office ofe ••eaching, and al∣so the performance of any Ecclesiasticall function, There are di∣uersities of Ministeries, but the same Lord. 1. Cor. 16.

Not vnlike to this is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Liturgia comming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to doe, minister, or doe ones duety: so it is vsed Acts. 13, 2.f whilest they ministred, that is, as Chrisostome expounds it, preached, not sacrificed, except, as the words Liturgia and sacri∣fice are vsed for the publick functions of the Church. As Phil. 2 17. Though I be offered vp vpon the sacrifice, and seruice of your faith. And for this cause the Fathers called the Lords Supper, a Liturgy and Sacrifice (whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sa∣crificed,) Hence also was it that publick officers, bothg ministers

and Magistrates were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ministers and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deacōs. Yea, Heb. 1.7. Angells are called Ministers, and ministring spirits.

Hence also was the publick seruice of the Church called a Leiturgie, as Luk. 1.23. Yea, and the verie execution of that ser∣uice was so called, as if a man should haue giuen that name to the Leuiticall sacrifices. Heb. 10.11. euery high Priest standeth daily to Minister; So that this action of his, were it of preaching, or per∣forming holy mysteries, might be called a Liturgie. Furthermore, this name of Liturgie, Oblation, and sacrifice began to bee giuen Metaphorically to Almesh. The Gentiles ought to Minister car∣nall things to the Saints at Ierusalem. By the like reason all Chri∣stians may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ministers, as Paul called Epaphroditus Phil. 2.25. To conclude, in the Ecclesiasticall storie, certain formes of seruice at the Church were called Liturgies, as the Liturgy of Basill, Chrysostom &c.

Againe, each professor of Christ hath the name of Deacon or minister giuen vnto him. Ioh. 12.26. If any man wil be my Mini∣ster let him follow me. But more specially this word Diaconia, doth signifie prouision for the poore, and that collection it selfe is so calledk: and properly, men Deacons were such as were ouer∣seers for the poore: and women Deacons in the Ecclesiasticall Historie, who looked to the poore being sick, or who were as the publick hostes to entertaine Christian strangersa.

But Christ he is called the minister of Circumcision. Rom. 15.8. Not of circumcision it selfe, or of the Lawe, which he by his comming did abrogate, or rather fulfill, but of the Circumcised Iewes, amongst whome, he onely liued, so long as he vpon earth liuedb. Hee is called the Apostle of our profession, that is of the Gospellc, as he who immediatly (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was himselfe sent frō the Father. Now, in this place wee take the word Ministerie as it generally signifieth, for an Ecclesiasticall function.

ƲƲhy doe you call this Function a Ministery?

Because it is not a chiefdome, Dominion, Magistracie or imperious office: but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 care, and Diaconia ser∣uice

yea a painfull seruice, and ministerie. Neyther are the Ministers of the Church (as Ministers) such rulers or Lords as may chalenge to themselues dominion ouer eyther the Cleargy, or mans conscience, or the members of the Church, or vnto ought to haue power to make lawes, and translate kingdomes, but they are the seruants and ministers of that one Prince and Lord of Lords Christ Iesus. For after this sorte to domineere, Christ expressly forbiddeth his Disciples both by word, and ex∣ample; by word. Luke. 22.25.26. The kings of the Gentiles rule ouer them, it shall not be so with you: and by example, verse. 27 and Iohn: 13.4. and. 13. yea and Peter himselfe exhorteth all Pas∣tors to be not as Lords, &c. but as ensamples to the flock of Christ. This made Bernard writing to Eugenius the Pope, to say, Dominion was plainely forbidden the Apostles, be not thou ther∣fore bold to Challenge to thy selfe either ruling Apostleship, or being Apostolicke, rule: Thou art quite forbidden both. If thou wilt needs haue both together, in the end thou shalt loose both.

What is Ministerie?

It is an Ecclesiasticall function vpon earth, assigned, to preach the worde, to administer the Sacraments: & to pra∣ctise Christian Discipline, and things which are called Eccle∣siasticall.

What is a Minister of the Church?

He is a person lawfully called to teach Gods word, ad∣minister the Sacraments, Church gouernment, and things ec∣clesiasticall, according as they are prescribed in the word of God.

How many sorts of Church Ministers are there in the scriptures?

Two, some of the olde Testament, others of the new: and a∣gaine the Ministers of the Church of the Old Testament were some perpetuall, and as it were ordinary, as Patriarchs, Leuites, Priests, Scribes: others, Temporarie, and (as I may say) extraordi∣nary as the Prophets were. As for the Pharisees, and Saduces, they were rather names of Sectes, then publicke functions as ap∣peareth: Act. 23.9.

What were the Patriarckes?

The heades of Families, or heads of Fathers in their kin∣redsa: or they were men of the Olde Testament, before and after the Deluge till Moses, vnto whom God reuealed him∣selfe, by Angels, Visions in the night, apparition by day, and by dreamesb. And that by a voyce perceptible to man, and framed to the speach vsuall amongst men. And by these onely in liuely tradition, hee taught their families religion, they being in the families as Prophets and Priests. Thus Adam, whilest hee exp••unded to his wife and children the promise of that seed of the woman, taught them a twofold ser∣uice of God, and offered Sacrifices vnto Godc. And Henoch the seauenth from Adam, is thus said to haue propheciedd. And so Noah is called a Preacher of Repentancee, Righteousnes, the Gospell, and of Christ, because all those hundred and twentie yeeres before the floud be ceased not by words and works, to ad∣monish that wicked world, how great a measure of Gods wrath did hang ouer their head. After this the chiefe in each family are said to haue been teachers, and Priests. So in the land of Canaan at Salem (which was after called Ierusalem) Melchisedeck (who as some thinke was Sem) a Priest of the most high God, and who was also King of Salemf: so Abraham performed the office of a Doctor, and a Priestg, and by faith is said to haue offered sacri∣ficeh. After Abraham, Isaacke, after Isaacke, Iacob, who him∣selfe as a prophet instructed his people, & at diuers places erected diuers Altars, and offered sacrifices ⁱ.

At the length when it was now time, not to teach onely pri∣uate families, but many people in the true knowledge of God, Moses being stirred vp by Goda, did establish a seruice and Church among the people: and to this purpose he ordai∣ned Priests and Leuites, to whom from God he prescribed certain Lawes, according to which God would haue the people of Israel gouerned, not onely by liuely voyce, as before, but by writing, and at Gods commaundement he deliuered the word of God. For be∣fore Moses, we read not of any Scripture, giuen by inspiration from God.

What were priests?

They were men immediatly called out of Aarons posteritie (for they onely were Priests, and were called the sonnes of Aa∣ron) and annointed with oyle, and consecrated in the sight of the peopleb, that they might teach others the doctrine mediatly receiued from GOD, offer sacrifices, blesse the people, and might make intercession for themselues and the peoplec: and these were superiours who ministred to the people in the Ta∣bernacle: among whom some were called High Priestsd, these were the heads of their families. For the which cause they were called Princes of the sanctuarie, and deuided into twentie foure ordes or classese, all which were figures of Christ, but yet was there euer some one aboue the rest, he was the eldest of Aarons sonnes and posteritie, who was called the high Priest, and was especially in his function a figure of Christ, the head of his Churchf, he alone might goe into the Sanctuarieg, and he alone might appeare before God, hauing a couering on his head, in which was granen, the holines of God, that God might be plea∣sed with them, Exod. 28.6. Although it appeareth, and that by ancient institution. 1. Chron. 24.2.3. that there were two priests who in course did exercise the Priesthood: yet so as one was chiefe, and the other next vnto him, as it is plaine out of 1. Kings. 25.18. and Luke. 3.2. note we heere, that it was not vnadui∣sedly done, that the holy Ghost doth neuer in the New Testament giue the name of Priest, or Priesthood peculiarly to the Mini∣sters of the Gospell; for Christ being made a Priest for euer ac∣cording to the order of Melchisedech by the oath of God, Hebr. 7.21. hath no companions of his Priesthood: neither left he to his a Priesthood, but a Ministerie: and that because there remained for vs no such propitiatorie sacrifices, to be performed, as that was which was procured by the Priests in the law: yet by a cer∣taine similitude, as they who preach the Gospell, do kill with the spirituall sword, and consecrate men to God, they may be cal∣led Priests: as also sometimes all the godlly are so called, to whom it is said, If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests, Exod. 19.6.

What are Leuites?

They were inferiour Priests, comming from, and called so of

Leui Iacobs sonne by Leah: of whom some serued vnder the Priests in the Tabernacle, and after in the Temple: and they be∣ing purified by a holy water and sacrifice before the Churchb, did carie the Tabernacle, which was portable, and other things of vse, and did minister to the high Priests as they sacrificed, ser∣uing them in the whole administation of sacrifices, but they had not authoritie to sacrificeb, and they themselues did pay tythes of their tythes to the Priestsc, for this cause the Deacons of the New Testament, properly so called, are (by the ancient) com∣pared with them. But of these afterward Dauid appointed ho∣ly Singers, Treasurers for holy things, Ouerseers, and Porters, and these from twentie yeares til 50 killed the sacrificesd, but o∣thers being dispersed through diuers countries partly did seruice in the Synagogues, and partly did sit in iudgement with the el∣ders in the gatee.

What were Scribes?

Of them there were three sorts: one which stoode before Kings as 2. Kings. 12.10. another who did write priuate con∣tracts and instruments such as we call Notaries or Scriueners: such were Cinneyf, and in a word, they were called Scribes being more skilfull then others in Gods law, and they especially were of the Tribe of Leuig, who both in the Synagogues, and in the Temple did teach the law: for the which cause they were called Lawyers and Teachers of the lawh, so also they were called Scribes, because they did write and interpret the law, as it were kee∣pers and teachers of the holy Tablesi.

What were Prophets?

They were persons immediately, and extraordinarily cal∣led by God, who should speake,k by an extraordinarie instinct of Gods alone Spirit, those things which they did vnderstand; that is, such as were extraordinarily raysed vp for the gouern∣ment of the Church, to aske God vpon present occasion con∣cerning her present calamitiesl, as also in want of Priestes to deliuer to others doctrine immediately receiued from God, to interprete the Lawe, to restore Gods worshippe, and

as often as the people fell awaie, to reprooue with great zeale and sharpenes of speach, the Priests and Kings, sinning or neg∣ligent in their officem, and so should instruct them, and stirre them vp to good workes, foretell certainly things to come, as the mutation of Empyres, punishment of sinnes, speciall euents, and deliuerance to the glorie of God, and good of the people; and which was most principall to comfort the people, with the hope of the Messias to come, and therefore being mooued by diuine inspiration, they prophecied in seuerall prouinces assigned them, of his Conception, Natiuitie, Passion, Death, Resurrection, comming to iudgement, and euerlasting kingdome ^a. These were called Prophets, of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to foretell, to which answereth that Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mantenesthai, yet so as this belonges to profane prophets, that to holy pro∣phets.

Yet this is also true that they also are called prophets, but distin∣guished from these, who were ordinarie teachers, and brought vp in the doctrine of the Law by menb; whence it is, that Paule sometime vseth the word Prophecie for the interpreta∣tion of prophecies, euen without the Spirit of fore telling things to comeb But by way of excellencie Christ, the heade of all Prophets, is called that Prophet. Deut. 18.15. Iohn. 1.45 Acts. 3.12.c

Hovv vvere true Prophets made to prophecie?

Eyther by Visions and figures, or Images offered to their minde or eyes.d Whereupon they were called Seerse. Thus Ieremie sawe an Almonde tree, and a seething potf, Ezechiell foure beastes, and so many wheelesg, Daniell the handwriting on the wall,h, Zacharie a man riding vpon a red horse, betwixt the Myr••le trees, and foure hornesi: or by Dreames sent from GOD: or by inward inspiration of Gods Spiritk: or by expresse word, by the apparition of an An∣gell, representing GODl, or by God himselfe, speaking face to face with them, that is, familiarlie, as hee did with Mosesm.

How did prophets differ from priests?

1 Priests were euer of the tribe of Leui: but prophets also of other trybesn, 2. The Priests duety was not onely to pray and teach, but also to performe holy rites, which prophets did not; for in that Elias sacrificed, and that out of that place chosen by God,o it was extraordinary, because he was moued by a pri∣uate inspiration from God, contrary to the generall law, as Au∣gustine saith in his 56 question vpon Leuiticus. The lawgiuer when he commaundeth any thing contrary to his lawes, his commaundement is to be reputed as a Law. 3. Priests were cho∣sen only by succession, and had an ordinary ministery, but pro∣phets were sent by god at his pleasure, after an extraordinarie sorte, and inspired by his spirit without respect had euen of sex.a. fourthlie priests might erre as Aaron did: but true prophets, to witt inspired by god, as they were prophets, did not erre.

How many kinds or sortes of ministery are there of the new Testament?

Paule, Rom. 12.6 7, maketh two, to wit Prophecy and ministery, vnder the name of prophesie comprehending their office who labour in teaching and exhorting, whether it be in speech as pastors, or instruction as Doctorsb. But vnder the name of mini∣sterie he vnderstandeth their office who had another seruice, as distribution of almes, censure of manners, prouision for the poore, or other ecclesiasticall offices from which the Apostles exemp∣ted them selues.c

The like distribution he hath. Philip. 1.1. Tim. 3.2.8. calling them Bishops whome Rom. 12, 6.7. He calleth prophets, name∣ly to whome is committed the ministerie of teaching, vnderstan∣ding the rest by the name of deacons. So Peter. 1, pet. 4.11. saith if any man speake, let him speake as the words of God, if any man mini∣ster &c. So then of them that beare Ecclesiasticall office, some are teachers, others are ministers.

How many orders of teachers are there?

The same Paul. Ephes. 4.11. Numbreth fiue, Apostles, Prophets, Euangelists, Pastors, and Doctors. Of whome Apostles, Prophets, and Euangelists had a temporarie and extraordinary calling, and therefore are now ceassed; but pastors and doctors, which are ordinary callings are to continue for euer, to the comming of

Christ for prophecie and knowledge, that is the giftes of teach∣ing & prophecying, being instituted of God for the collecting of a church and nourishing it in this life, are therefore said to be a∣bolished, and of no vse, 1. Cor. 13.8. because god by himselfe tho∣rough an inward power, shall effect that in the life to come, which he hath begunne in vs in some sorte by his ministers in this life.

What were Apostles?

Peculiarly and by way of excellencie those that were called the first Apostles, as also those eleuen elected & called out of the world, not by men, or from men, but immediately by Christ liuing yet vpon earth before his manyfestation, that as hearalds they might stir vp onely their owne nation, and being sent pre∣pare them to harken to Christ.a. And in the end after his resur∣rection, being confirmed by him to the same apostleship, they might publish the doctrine committed to them through the whole worldb.

But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue,c after his ascention in the same place, and at the same time, to wit on the day of Pentecost, they were by the visible gift of the holy Ghost, as it were by a solemne inauguration, Mathias being ioyned with thē, before the whole people of Israell, confirmed in their appostle∣ship, and declared to be the apostles of Christ. in which respect they are said then to be giuen of Christ, from heauend.

By this it appeareth that this solemne sending of the holy Ghost, did appertaine to none other but to those twelue, desti∣ned by so peculiar aboundance of Gods spirit to plant churches through the whole world: euen as to them properly and peculi∣arly the promise was madee, and as the Apostleship was proper to them.f, To these adde we, those two called by Christ after his ascention, Matthias by lot,g, and Paul from heauen.h. Al which as builders and founders of the future edifices of the church, & as it were patriarkes were sent, not to teach onely in certaine places, but to plant churches through the whole world: when also they were called apostles, as it were the lords legates, who also being inspired by God did deliuer the doctrine of the gos∣pell both by word and in writing, so as their doctrine is the ca∣non

and rule of all christian religion, which must be shewed to the end of the worlde: and being indued by Christ with ver∣tue of doeing miracles, they confirmed their doctrine by mi∣racles and sealed it by the administration of the sacraments.i & which was principall in them, they alone in the infancie of the church; by a visible signe of Imposition of hands gaue the holy Ghost: and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues, in a primary & principall, but yet a spirituall power, but not in regarde of the giftes of the spirit, for although the same talent was giuen to all, yet it was doubled vpon some, and tripled vpon o∣thers: so as one excelled an other in labour and eminencie of gracea

This office after they had well discharged, together with thē, that apostolicall function ceased, not in regard of their doctrine to which the church is perpetually obliged, nor in regard of their ministery to preach the gospell, and administer the sacraments. But in regarde of apostolicall excellency, plenary authority, for it selfe to be belieued, (so as he that should resist their doctrine, did not resist man but God) and that it was not circumscribed within any confines of the world, but to be diuulged through the whole earth, as also to found and plant churches, & to conferre the giftes of the holy ghost by Imposition of hands, to constitute perpetual functions in the church, and in a word to prescribe rules for church gouernment; for thus their office was temporarie: for that of Christ at this departure. Iohn. 20.21. as my father sent me, so I send you, is to be restrained to their apostleship onely: & they were as we may say, successers of the prophets: but the prophets were Sovvers; the Apostles reapers,b c they preached Christ to come, these Christ already come.

Who were called prophets?

Specially they who about the beginning of the gospel prea∣ched and excelled in a singuler gift of reuelation and wise∣dome by the instinct of Gods spirit, and were sometimes able to foretell matters of great moment concerning the Church, or such as should be tide some of the faith full, whome GOD adioyned to the Apostles, though

they also were indued with the spirit of prophecie, ^c that by this supernaturall grace of the spirit, he might also confirme the A∣postles preaching: by which grace it pleased him to adorne & confirme that then breeding church, such a prophet was Aga∣bus, and the foure daughters of Philip theuangelist.d hence to prophecie, is to interpret prophecies. 1. Cor. 11.4.5. And the spi∣rit of prophets. 1, Cor. 14.32. Is for the doctrine which prophets indued with gods spirit do bring; notwithstanding in general they were called prophets who had a singuler gift in interpreting scrip∣tures, such are now adaies, the learned interpreters of scriptures,

Who are Euangelists?

1 Companions, fellowe laborers, and fellow ministers of the Apostles, not chosen by Christ himselfe, that is without mannes ministerie, but by the Apostles delected as associates, to performe their office, in watering their plantings, building vpon their foundations, perfecting their worke: and were in preaching the gospell, sometimes in one, sometimes in another place, as it were subsidiarie, and certaine secundarie apostles, not in one onely, but in many churches, and who should haue power and autho∣rity to set pastors, and orders in particular churches, to which they were sent, and that till such time as they were recalled by the Apostlesa: such were Timothyb, Luke, Mark, Tichicusc, & Ti∣tus,d Philipe and others, whether they were called out of those 70 disciples whome Christ apointed besides the 12.f or from a∣mong others.

2 In a more strict signification those foure penmen of the ho∣ly Ghost, whose labour the Lord vsed to publish the Euangeli∣call historie of Christ, and to describe the beginnings of the chri∣stian church, are called Euangelists: of these two, Marke & Luke were companions of the apostles and Euangelists: The other two Mathew, and Iohn, were Apostles, and Euangelists,

May not other pastors and doctors of the church be called Apostles Prophets and Euangelists?

No, but abusiuely, for concerning the appellation of an Apo∣stle, Andronicus, and Innias, are said to be famous among the A∣postles, that is of note with those ancient Apostles, but yet they are not called Apostles.g, besides the name of an Apostle is giuen

to Titus his two companionsh, yet not simply but with addi∣tion, as they were sent by certaine Churches to collect almes. And Epaphroditus is not simplie called an Apostle of Christ, but of the Philippians, sent by them to relieue Paule,i thus that great name was so peculiar simply to those chosen Apo∣stles, that Paule saith not without aduise, All are not Apostles, 2. Cor. 12.29.

As for Euangelists, to preach is proper indeed to all,k but the appellation of the Euangelists belongeth to none but them whom the Apostles ioyned vnto them; as occasion serued in watering those Churches which they had planted, and whom they ap∣pointed not ouer one Church, but ouer Prouinces and that onely for a time.

But the name of a Prophet is sometime generally giuen to all the interpreters of Gods word, as Rom. 12.6. 1. Corinth. 14.29. sometime it doth distinguish them peculiarly from Doc∣tors, as when difference is made betwixt doctrine and Reuela∣tion. 1. Corinth. 14.16. and also when Doctors are distin∣guished from Pastors by Doctrine and Exhortation, as Rom. 12.7.8.

Who are are called Pastors?

Surely they who may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉l. exhorters, that is, who being lawfully called, doe preach Gods word, and in preaching doe not simplie explaine it, but by teaching, ad∣monishing, reproouing, correcting, informing, exhorting, and comforting, doe publikely,o and priuately apply it to the vse of the Churchm, and besides doe labour in the administration of the Sacraments, conceiuing publicke prayers, and are watchfull to take away offences, and to gouerne the Churchn. These by a ge∣nerall name are called Elders, and Deacons,p such as are ouer vs.q And Hebr. 13. Guides: to conclude the chiefest of them were called Episcopi, Bishoppes of a Greeke word, which signifies to looke into, that nothing be wanting to the people of their Dio∣cesse, because it is the dutie of Pastors as it were spies to looke

narrowly into the doctrine and manners of the flocke com∣mitted vnto them:

What were Doctors?

Who onely applied themselues to the faithfull and plaine interpretation of the scriptures, and to rule ecclesias∣ticall scooles, to the ende that sincere doctrine might be keept in the Church: or they who onely explained the word of God, to deliuer true doctrine and confute false. Such were Catechizers as Origen in the Church of Alexandria, and Clemens, and the like.

Are not Doctors and pastors all one, as Augustine thought?

No, because Paule giues them diuers names. Ephes. 4.11. And Rom. 12.7. he distinguisheth teachers from Exhorters, and speech from knowledge it selfe of holy things; or he thus distinguisheth Pastors from doctors.

What degres were substituted vnto these?

Rather for exercise then for office sake. 1. Porters, who kept the gates of the Church, that they might let in penitentiaries, and keepe out wicked men from the Church, and such as were excommuni∣cated from the Sacraments.

2 Acoluthoi, followers, attendants and as it were, pages of Bi∣shops, being witnesses and imitators of all their speaches, and withall most readie seruants vnto them.

3 Lectores, or Readers, Ministers of Pastors and Doctors, rea∣ding so the Scriptures out of some high place, that within one yeare all the books of the Bible, for the more familier knowledge of the Scripture, might be read ouer.

4 We read also in very ancient writers of Exorcists who vsing the name of God, and hauing the gift of miracles, by calling vpon Christ, and imposition of hands, cast out diuels Act. 19.23. But this office is ceased with the gift of miracles.

5 In the Scriptures they are called the Cleargie who are the congregation of the faithfull, and flockes of sheepe, or the members of the Church,a because they are the portion and inheritance of the Lord, 1. Pet. 5.3 but afterward the antient fa∣thers, did translate the name of Cleargie to the Colledge of Ec∣clesiasticall ministers, so as all students were called Cleargie men, who are maintained of their parents, or the Churches cost to be∣come ministers.

How do Pastors and doctors differ from Apostles, Prophets, and Euangelists?

Nothing at all in respect of the Essentiall parts of the Mini∣sterie, which are the sincere preaching of the word, the admini∣stration of the Sacraments, and correction of manners: but in respect of thinges peculier to the calling of Apostles they differ much: for 1. Cor. 12. the Apostle Paule hauing deuided the mini∣sterie of the word, into the word of wisdome, and the word of know∣ledge; to Apostles, Prophets, and Euangelists he doth attribute wisedom, to wit, that more excellent, and without al controuersie, greater knowledge of the mysteries of God, that hath with it the greatest authority, and is giuen by the peculier inspiration of the holy Ghost, namely by Reuelation and as a for knowledge, which is the vnderstanding of the Gospell, that is gotten by hearing and reading of the holy Scriptures, that is to say, by studying and learning, that he referres to ordinarie Pastors and Doctors.

But the personall gifts of the Apostles, that is,c such as were gi∣uen properly to the Apostles alone. as 1 prophecie by singuler reue∣lation:

2 Discerning of spirits, the gifts of tongues, & of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their hāds, & of most seuer reuēging of cōtumacy by extraordinary punish¦ments

as it appeared in Ananias and Saphira, and Elimas. The sorcerer.

3 The testimonie of the holy spirit, that they should not e••re.

4 The verse authoritie of their Apostolicall office, superi∣our to all others, not onely in order, but in degree also and in power; and their charge, that was extended ouer the whole earth, and not tied to one flocke alone, or to one Church, as it appeareth, Math. 28.19.e These personall gifts I say, and this Apostolicall authoritie was not passed ouer neither vnto Pastors nor yet vnto Doctors of the Church, but ceased with these men of the first time.

What be the orders of them that minister?

There be 2. orders of them, the one of Elders, the other of Dea∣cons. The elders are of two sorts: Some are Pastors and Doctours, which ought to spend their time in the word and Doctrine; others whose office is to gouerne. 1. Tim. 5.17. The Elders which rule well, are worthy of double honour: but most of all they which laboure in the word and in Doctrine. Elders properly so called, rather of man∣ners, then of age as farre forth as they are distinguished from Pa∣stors, and doe not preach the word of God, are men of approued godlynesse, appointed to euery Church, in the peculiar censure of manners, and gouernement of the Church, to obserue diligent∣ly the manners of the flock ouer which they are appointed, & con∣stantly to admonish euery one out of the word of God, if they shall espy any fault or offence, either in doctrine or in life: of whom Act. 14, 23. Whom Paul. 1. Cor. 12, 28. Termes by their peculiar name Gouernments, in the abstract for Gouernours in the concrete, distinguished from Pastors and Doctors properly so called; and also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rulers. Rom. 12.8.

Sometime they are called by the generall name of watchmen and Bishopps that is ouerseers, whome we may call the Censors of manners, vnto whome also was committed the cure of eccle∣siasticall discipline.

ƲƲhich be the deacons?

The stewards of the house of God, lawfully chosen out of the common assembly of the Church, were properly called Dea∣cons, which had the charge of the Ecclesiasticall treasure or the office of assistance, that is, who were set ouer the receipts, and also the orderly laying our, and distributing of the holy almes and collections, and other goods of the Church which were to bee administred, as themselues, the Pastors, and the Elders should thinke good, and to the reliefe of the poore, the Orphans and ƲƲi¦dovves, and Strangers, but especially of such as were of the house∣hold of faith, and to other holy vsesc, vnto whom it is therefore thus commaunded, Rom. 12.8. He that distributeth, let him doe it in simplicitie, that is, in sinceritie of heart & without respect of per∣sons. And in veery deed they tooke the name of Deacons from their seruing at tables, because vpon them was laid the labour∣some charg of gathering and disposing the Collections and Offe∣rings, whereof the Loue feasts were made, which consisted partly in receiuing of common meatd, but especially in the ce∣lebration of the Lords Supper, and partly in holy speeches and the conferences at, and after meate: Tertul. in Apolog. cap. 39.

And when these Loue feastes were growne out of vse, yet there remayned the same charge of Deacons still in the admini∣stration of the Sacraments, but chiefely in the giuing about of the Cup, But they were neither Pastors nor Doctors, because the Apostles themselues professed, that they were not able to attend, both seruing at tales, and preaching, Act. 6, 2.

And Paule would haue Pastors, to bee apt to teachc: but in Deacons hee onely requires, that they hold the mysterie of the faith. And Stephen, Act. 6, 8, Because hee was a Deacon onely, hee is not said to haue taught in the Church, but in the Synagogue of the Iewes, where euerie one might speake as it appeareth, Luke. 2.46,d, And Philip being no longer a Deacon of the Church of Ierusalem, but of a Deacon made an E∣uangelist preached the Gospell, yet if such be found to be fit

for the Ministerie of the word, we must not denie, but that they are to bee preferred before others, of whome there is not so good proofe. Furthermore, since the Censuring and Iudgment of man∣ners is not a daily function, it cannot be denied, but that these two offices of Eldership and Deaconship may easily bee execu∣ted.

Further, the Church hath alwaies had a publike stocke, col∣lected iustly and certainely among the people, for the retayning of the holy exercises of Religion and faith. Hence it came that there was a treasurie in the templee, and God in times past ap∣pointed a taxe to be raised vpon the people, for the repayring of the Tabernacle, and the templef. And the tithes hee comman∣ded to be paid to the Priest, Deut. 14.28. yea and the Apostles themselues had a care to constitute a common treasurie of the Church, for the reliefe of the poore, and for other necessities of the Church. Heerupon Paul appointed, that Collection should be made vpon the Lords dayh, and afterward Churches waxed rich by the liberalitie of diuers Godly people: And lastly the paying of Tythes was againe restored. And these riches of the Church are honest and iust; considering that they are giuen of such, as had right to giue, them and whom the feare of God stirred vp to be∣stow them.

Further, Ecclesiasticall goods were deuided into foure parts: One part was distributed to the Cleargie, that is, to those which gaue themselues to the seruice of the Church, aswell in learning as in teaching. 2 Another part was giuen to the reliefe of the poore, who are members of the same bodie with vs vnder Christ our head. 3 A third part to the keeping of the buildings and vessels of the Church. A fourth part went to the Bishoppe, or to the Ruler, that therewith they might entertaine poore straun∣gers, and also comfort their brethren that were in Captiui∣tiei.

Vnto these Deacons there were adioned Deaconesses, or Wi∣dowes of three score yeares olde, appointed espetially to looke to the sicke, to receiue trauellers that were brethren, and for the ne∣cessities of others, vnto whom it is commaunded, Rom. 12.8 thus, He that shewes mercie, let him doe it with cheerefulnesse. The

vse of which office, if for the weaknesse of that sex, and other discommodities and inconueniences, it may not well be restored, yet it may be supplied by the bountie and godly care of holy women towards the poore, whether they be Noble, or of mea∣ner estate.

Doe you denie that the Pastors had any care of the poore imposed vpon them?

In no wise: For this care is twofold. The former consisted in the charge of gathering & distributing the holy beneuolēce, which is proper to deacons. 2 The other was only both in exhorting of the Churches to shew themselues bountifull to the poore; and also in the ouerlooking of the Deacons, which things did onely per∣taine to the Pastorsm.

ƲƲho is the Author of the Ministerie?

The principall cause is God himselfe, who first immediately prea∣ched vnto our first parents in Paradise, giuing the promise of the blessed seedn, which promise it was his pleasure should bee propagated successiuely by the Patriarcheso. Afterward he in∣stituted Priests among the people of Israell, choosing the Tribe of Leui for that office, yea further it is God which both cals himselfe the Lord of the haruest, and also thrusteth forth labourers into his haruesta. And 1. Cor. 12.28. God hath ordained some in the Church, as first Apostles, secondly, Prophets, thirdly, Tea∣chers.

2 The helping cause is Christ, as being the Sonne, and Lord of his Fathers house by full right, who also called Apostles and set them ouer the Ecclasiasticall ministerie. Iohn. 20.21. As the Father hath sent mee, so send I you also. And Marke. 16.15. Goe saith hee, into all the world, preach the Gospell to euerie creature, and baptise them. And Ephe. 4.11. And he (Christ) gaue some to bee Apostles, others to be Prophets &c. Gaue I say not onely in in that he chose them, but also in that he made them to be such as they ought to be.

3 The holy Ghost in respect of his necessarie gifts for the hap∣pie execution of the Ministerie. 1. Cor. 12.11. All these thinges worketh ond anh the same Spirit, distributing vnto euerie one as he pleaseth. For all thinges ate common to the holy and blessed Trinitie.

And is not the ministerie of teaching taken away in the church of the new testament by the saying of Ieremie chap. 31.34. A man shall not any more teach his neigh∣bour, but all shalbe taught of God?

No. 1. because Oratione Ecliptica, by this defectiue speech (as is that also. Gen. 32.28. Not Iacob shall thy name be called, but Israell) is signified, that the Elect shall not only be taught out∣wardly by the ministery of the word spoken, but also inwardly of God by the holy ghost, as it is said. 1. Iohn. 2.27. Ye haue noe need that any should teach you, but the annointing, that is the holy spi∣rit doth teach you all things, to wit by Pastors and Doctors.

2 Because the prophet speaks not simply, but by way of com∣parison. For in the old Testament, by Moses and the prophets were most things propounded obscurely, and vnder shadows and Types, and ••ccording to the letter onely, so that it was need∣full to demaund, what those Ceremonies meant, and when Christ shall come.

But in the new testament Christ being already exhibited, is plainely preached, and the vaile of the temple being rent, & the way into the holiest of all being opened, all these tipycall things are made manifest. Heb. 9.8. And they that haue the spirit of Christ do know all things, insomuch that now a childe of ten yeares old, to whome it is giuen to here and learne, doth more clearely vnderstand those things, then many priests did in times past, because the earth is full of the knowledge of the lord. Isa. 11, 9

What is the forme of the ministerie?

A lawfull calling, and also a faithfull execution of the function.

What doth calling signifie?

Not actiuely, the very action of calling, but passiuely that kinde of life and function, as well priuate as publick, vnto which any one is appointed of God, because in the Hebrew phrase he is said to call those, whome he makes to be: and in like sorte they are said to be called of the Lord, who doe begin to bee, whether that be referred to the verie sub∣stance and subsistancec, or to the manifestation of the

thing alreadie beingd, or to the publike and reall nomination which agrees with the thing it selfee, or to the qualitie and attri∣butes or conditions of lifef, or vnto the gracious adoption, or vnto the publike declaration of the eternall counsell of God, where∣by when when we are ordained to a certaine office, and as it were a scope or marke in this world, wee are put inro the possession therof.

This borrowed speech comes I from hence, that when any one begins to be, then he receiues his name, and when he puts on a new qualitie, then also he takes a new surname. Secondly from Princes, who call such vnto them, whose seruice they pur∣pose to vse, vnto whom it is inough onely to haue com∣maunded.

How manifold is Ʋocation or Calling?

Twofold. The one Generall, which is done commonly by the outward preaching of the word: And this is eyther Effectuall, of which Rom. 8.30. or ineffectuall by mens fault, which will not heare the word of God, of which Mat. 22.24. The other Speci∣all, which respects a peculiar function, and it is eyther Ecclesiasti∣call, or politicall, or Domesticall.

Is the Calling to the Ministerie necessarie?

Yes verily. 1 For the glorie of God, the honour of the Mini∣sterie, the securitie and comfort of the consciences of the Mini∣sters: and also to the end that the people may know, that they haue lawfull Ministers, and that they may obey their Mi∣nister.

2 Because none must thrust in, or choose himselfe to the Ec∣clesiasticall ministerie, but ought to be called of another that hath power to call him. For none must vsurpe vnto himselfe that ho∣nour, but hee that is called of God, as Aaron was Hebr. 5.5. And he that hath either no calling at all in the Church, or no lawfull calling, cannot execute any Ecclesiasticall office in the Church lawfully with a good conscience. Therefore saith Paule. Rom. 10 14. How shall they preach vnlesse they be sent. And the Lord himselfe standes against such as were not sent of himselfe Ierem. 23.21 They did runne and I had not sent them. And for this end Paul, that he might approue his Apostleship, doth so oft in his Epistles alleage his calling. And whereas it is said. 1. Cor. 16.15.

That the family of Stephana, and Fortunatus ordained them selues for the Ministerie of the Saints (whereupon Ecclesiasticall callings began to be called Orders) It is not meant, that they did of their owne mindes call themselues, and so began to serue in the Ministerie, but that after they were lawfully called, then they did willingly giue themselues to the Ministerie of the Saints, whether by preaching, or by helping.

What is lawfull calling?

That which is done by Right and Law, that is, which is done by such a one which hath power to cal, & to constitute another in a place and office, as is the Lord of that place, or he that hath right and power from him to make choyse. But God alone is the Lord of his true Church,b as also Christ alone is the heada, and re∣deemer or defender thereof. Wherefore it belongs to God a∣lone and to Christ, to set Ministers ouer his Church. And there∣fore they onely that are called of him, are to be accounted law∣full, but whosoeuer are not called of him, are all vnlawfull.

How many sorts are there of lawfull calling?

Two: The one Internall, or secret, which is done by the holy Ghost, and of this euerie Minister ought to be priuie to himselfe before God, that neither Ambition, Auarice, or any other sinfull desire, but the syncere feare of God, and endeauour to edifie his Church, mooued him to enter into this Office offered vnto him. The other Externall, and solemne, which belongs to publicke or∣der, which againe is twofold, Mediate, which is also called Ordi∣narie, and Immediate, which is termed Extraordinarie and Spe∣ciall.

Which is the Mediate or Ordinarie Calling?

Ordinarie is said to be two waies: eyther properly, and then it signifies that which is done by lawfull course and order, and which hath his dependance of God: or else abusedly, as that which consisteth in fashion, vse and custome. After the first ma∣ner therefore, Ordinarie Calling is that, which is administred of God by man, that is, whereby any man according to the order instituted of Christ, after he hath beene exactly examined, and approoued both for life and doctrine, is chosen by the voyces of the godly, whom God commaunds to be vsed herein, after due inuocation of the name of God, with all simplicitie and synce∣ritie,

as it were by the voyce of the holy Ghost himselfe speaking by the mouth of the godly, and also confirmed and ordained, to exercise Ecclesiasticall Office in some certaine place, and is accep∣ted of the flock vnto which he is appointed, and behaues himselfe in his place, as it is prescribed in the word of God.

What manner of men are to be called and Elected?

Bishops or Pastors, and also Doctors, which are first of sound doctrine, or sound in the faith, and which firmely hold that faith∣full word, which makes for doctrine, that they may be able both to exhort with sound doctrine, and also to conuince the gaine∣sayers.

2 Of irreprehensible life, that is, not notorious for any fault, that may eyther diminish their authority, or be a blot to their Ministerie thereby.

3 Which are meete and apt to teach, and which haue knowledg rightly to deuide the word of Trutha.

Deacons also and Elders in like sorte, who are not only ador∣ned with holy life, but also doe hold the Mysterie of faith, and are furnished with wisedome necessarie for the execution of their officeb

How, or after what manner are they to be chosen?

With a religious feare, which the faithfull in times past did testifie by laying aside all priuate affections, with fasting and prayers, in which they desired of God the Spirit of Councell and discretionc, and with examination afore-hand of their life and doctrine.

Of whom ought they to be chosen? Of the Bishop and gouernours of the Church.

1 And first they ought to be examined not of all and singuler the inhabitants of the Church, for the which he is to be proui∣ded, for the auoyding of confusion and ambition, but of the Doctours, and Pastours of the Church adioyning, to witt, both leaders of the flocke, and also in all probabilitie of more graue iudgment in discerning of Doctrine. And whereas in the begin∣ning the whole congregation was called together, and their voi∣ces

also takend, that was accidentall, namely because that then was the order of Deacons first constituted in the Church, and it was expedient that the cause thereof should be once ioyntly vnder∣stood of all: and because that otherwise that murmuring of the Greekes against the Hebrewes could hardly haue beene pacified by any other course.

2 They ought to be approued of the chiefe men, which do ex∣cell others both in piety and in dignity in the Church, as of the Magistrate, if he bee godly, Christian, or an allower of the Chri∣stian Religion: yet not excluding the consent of the people, but giuing them power, if they haue any reason to dissent, to declare the causes of their lawfull refusall, so that none be admitted to Ecclesiasticall functions without the priuity, open notice giuen, and the acceptance of the whole Church. So Paul and Barnabas are said to haue appointed Elders in the Churches, not according to their owne priuate pleasures, but by aduisement of the people, first by wholsome counsell, and yet the people declaring their voices or consent by holding vp of their hands. And when they had ordayned them Elders by voices, (or holding vp of hands) in the Church saith Luk. Act. 14.23. And. 2. Cor. 8.19. Luke himselfe is said to haue beene chosen by voices of the Churches to be a fel∣low to S. Paul in his iourney.a

And the laying on of handes (by which the whole election is sig∣nified) was not done of one, but of many. So vpon those seuen men whome we call the first deacons, not one onely of the Apo∣stles, but all the Apostles laid their hands. Act. 6, 6. So the gouer∣nours of the Church of Antioch laid their hands vpon Paul and Barnabas. Act. 13.3. So not Paule alone, but also the company of Elders laid their hands vpon Timothie. And in this sence. Tit. 1 5. For this cause (saith he) haue I left thee in Creta, that thou migh∣test ordaine Elders in euery towne, as I haue commaunded thee. And. I. Tim. 5.22. Lay hands sodainly on no man. In the person of Timothie he admonisheth all Ecclesiasticall gouernours, that they ordain on¦ly such, as farr as lies in them, which are fit for so great an office, as neere as may be, but yet alwaies making the Election with the consent of the Church. So in the Election of Am∣brose, respect is had first of the people that desired him vn∣to

whose iudgment the Emperour Ʋalentinianus yelded, as also the Bishops that were present. And the people, saith Cyprian haue power especially, either of electing worthy Priests, or reiect∣ing vnworthy; for they best know the life and manners of euerie one.

And Theodoret when he reports how Peter was of Athanatius nominated his successor, hee adds by and by that, The Sacerdotall order ratified it: The Magistrate, the chiefe men, and all the people, with their acclamation approued it. Yet when as afterwardes the people did seditiously desire oftentimes euill and vnworthy men; It was decreed in the Counsell of Laodicea Canon. 13. That the multitude should not haue power to make election, not because the peoples consent should bee excluded, or any thrust vpon them against their mindes, which was forbidden in the Counsell of An∣tioch, but that the chiefe men of the church might by wise proui∣sion represse the foolishnesse of the people. And this order Leo also sets downe The wishes of the Citezens, the witnesses of the people, the pleasures of the honorable, the election of the Clergie are to be stai∣ed for. And there is, saith hee, no reason it should bee otherwise.

And at Rome, in times past so powerfull was the authority of the Emperour in creating of the Bishoppe, that Gregorie Epist. 5. lib. 1 saith That himselfe was constituted in the Gouerment of the Church by the commandement of the Emperour, when as yet after the solemn manner he was desired of the people. Otherwaies there are de∣crees extant in Gratian, that the king shall not at his owne plea∣sure constitute a Bishope, taking a way the Canonicall election, and that such a one shall not bee consecrated of the metropolitans which shall bee promoted by such violent command.

With what right or ceremonie are Ministers to be ordained or consecrated, and put into possession of their office?

In time past vnder the Law, laying on of hands was vsed, First in consectating of sacrifices vnto Goda. Secondly, in prayers and priuate blessingsb. Thirdly, In the consecrating of Magistrates, Le∣uites, and Priestsc, Christ also, adding prosperous prayers, vsed the samed. The Apostles therefore, and Apostolicall men, whether one as the chiefe, in the name of the Eldershippe, or moe did or∣daine Ministers after they were elected, by solemne prayers, and laying on of hands, and did, as it were, offer and consecrate them

vnto God. Whereupon the Latines called this solemne ordination, and consecration. The Greekes of the Ceremony did name it Lay∣ing on of hands, obserued of the Apostlese, where there is no men∣tion made of Chrisme, shauing, wax-candles and such like toyes. Yea, further the Apostles vsed also a miraculous laying on of hands both in curing of the sick, of which Christ speakes, They shal lay hands vpon the sick, and they shall recouer. Mar. 16.18.f and also in bestowing the visible gifts of the holy ghostg, the vse whereof to∣gether with other miracles hath now ceased.

Yet it is thought good, that the former sort of laying on of hands should still be vsed, not onely for decencie, but that by the symbol or token of such blessing, both the dignitie of the Ministery may be commended to the people, & also that he who is so ordained & put into possession of his office, may be better assured of his voca∣tion & put in mind. First that he is not now his owne, but adiudg∣ed to the seruice of God and his Church. Secondly, that a great charge is laid vpon him, and therefore that he ought diligently to call vpon God, that he may be able to discharge his duety. Thirdly that he ought to aske and expect from God blessing, helpe, defēce perseuerance, patience, counsell, comfort, more full vnderstanding of the Scriptures, and other gifts of the spirit. 4. That he is offered vnto God for a cleane, pure, and chast sacrifice, and therfore that he ought to endeauour to be pure both in bodie and soule.

But farre be all conceipt of necessity and worship, for the auoi∣ding of which, many had rather vse in stead of laying on of hands, the holding vp of hands, or giuing of hands in token of faith, loue society, and consent in doctrine after the example of the Apostles which gaue vnto Paule and Barnabas, the right hand of fellowship.

How long must we obserue the visible and ordinary calling and succession of pastors?

As long as order, and the lawfull state of the Church shall stand & be euident, so that it is not lawfull for euery one rashly and with∣out lawfull and ordinary calling to thrust himselfe into the Eccle∣siasticall Ministery. But when as that same order & state is fallen and broken, God doth himselfe extraordinarily, or rather besides the wonted fashon, restore the order of the Church

by those whom in his vnsearchable counsell, hee doth choose and stir vp for the performance of that worke.

What is extraordinarie calling?

That which is done by God himselfe, or the son of God imme∣diatly without the work, & ministery of man: or wherby God doth of himselfe cal any to any Ecclesiastical office, which is done three waies. 1. Without vsing any mans seruice or suffrage, but his own voice only, of this sort was the calling of Abraham, Moses, the Pro∣phets vnder the Law, of Iohn Baptist, and the Apostlesh.

2. When God vseth some, but yet as messengers onely, shew∣ing the calling and commandement of God, as Aaron and the tribe of Leui, by Moses the messenger between,a and Elizeus by Elias sent vnto him: After which sort we do not read that any was called of Christ, as vnto the function of the ministery, but onely in respect of some other certaine worke, as Philip was called by the message of the Angell, to Baptise the Eunuchb, Ananias sent to Baptise and comfort Paul the Apostle, ordained by God to bee an Apostle. Act. 9.10.11. And so also were Barnabas and Paul by the denunciation of the Prophets, not vnto the Apostleship, but vnto that first iorney out of Antiochc.

3. By his inward inspiration he sends hither and thither: of this kind was the iorney of Philip before that time a Deacon onely, in∣to the citie of Samaria, without the priuity of the Apostles, after the scattering abroad of the Church of Ierusalemd: of this sort al∣so was the calling of those men out of the saide scattering, who first preached the Gospell in Phoenicia and Cyprus, and did happi∣ly begin the Church of Antioch without the knowledge of the A∣postlese, and of this manner, and sort also was the calling of many in Fraunce, and the lowe contries, whose calling the crowne of Marterdom hath confirmed.

What if any do bragge that he hath an extraordinary calling by the inward inspiration of God alone, is he therfore, presently to be heard?

No: but that wee may discerne that true and lawfull extraor∣dinary calling from the counterfait, three rules are to be obserued.

1. First, that there only it must haue place, where there is no vsing of lawful ordinary vocation, which any such teacher may seeme to haue contemned.

The second, that the spirit of such a man be proued, before it be admittedf. that is, that both his doctrine be tryed by the rule of gods word, as neere as may be, which Christ commaunded to be done in himselfeg and which is commended in them of Be∣raeah, and also that his manners and disposition be diligently looked into, as Christ admonisheth. Mat. 7, 20. And that they be not such as are described. Rom. 16.18. vvhich by faire speech and flattering do deceiue the hartes of the simple.i.

3 The third that being thus tryed, they be lawfully ordeined of that church, of which themselues haue laid the foundation. And within these lists doe we inclose that extraordinary calling, and otherwise must we neuer approue it.

What, when ordinarie calling ceaseth, ought euerie christian, that hath skill in the scriptures to impugne false doct∣rine, and to deliuer the true, for that cause goe vp into the Pulpit?

God forbid, for this were to open a dore to euerie one euerie where, which esteemes himselfe a wise man, vnder pretence (true or false) of withstanding corrupt doctrine, to haue priuate con∣uenticles: which is the practise of the Anabaptists, and Libertines following the bad example of them, which priuily crept in and made so great stirres first at Antioch, and after that in Galatia, & elsewhere of whome the Apostles write thus. We haue heard that certaine which departed from vs haue troubled you with wordes, and combred your mindes, commaunding you to be circumcised, and to keepe the law, to whome we gaue no such commaundement. Act. 15.24.

Which be the testimonies or notes of extraor∣dinarie calling?

Not the gift of miracles. For Iohn Baptist being extraordinari∣ly called did no miraclea, for although he was the sonne of a Priest, yet in the Temple did he not exercise the priesthood, but his propheticall office without the temple. So also neither Oseas nor Zephany, nor Aggeus nor other prophets albeit they were extraordinarily called of God, were euer famous for miracles. Neither is it necessary that a vocation or succession extraordinary, in respect of the order publickly receiued, should be confirmed with miracles. For Antichrist is not to be killed with miracles, but with the spirit of Christ, that is, with the voice of the Gospell. 2,

Thess. 2.8. And as for the faith which wee teach, Christ and his A∣postles did sufficently confirme it by miracles, because they were sent by a new order instituted of God, to change the gouernment of the Church.

Neither do we now bring forth any other bookes or any other writings then of the law, of the Prophets, and of the Apostles. And Christ hath tolde vs that false teachers must be discerned from true ones, not by miracles, but by their fruites, to wit, of learning, and of life Mat. 7.16.

But these three are the signes of lawfull extraordinary calling.

1. That he that doth alledge it, do plainely preach the word of Godb.

2. That he who is sent of God extraordinarily, haue the neces∣sarie, and manifest extraordinary gifts of the holy Ghost for the execution of that his office: as first of all, the gift of the true wis∣dome of God, and the knowledge of his heauenly Doctrine. Se∣condly, the gift of speaking and teaching. Thirdly the gift of vn∣daunted constancy in the true Doctrine of the true God, after the example of Esayc, of Christd and of Paule.

3 Gods incredible, vnexpected, and right maruellous blessing of the labours of such a calling, the manifest successe, fruite, and effect of it, shining in the miraculous reformation of life, the most plentifull profit of the Churches, and the propagation therof en∣creasing daily, although the Diuell and the whole world doe set themselues against itf.

May not they that are sent extraordinarily of God, erre and slide in their doctrine.

They may: for Aaron erredg, and Peter in the beginning did not know that there should be a calling of the Gentiles, but was to be taught this same by a heauenly visionh.

Of what sort is the calling of the Preachers of the Gos∣pell in our age?

The calling of the first reformers of the Church, if wee take the order 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the common manner and vse, was ordinarie. For they were Doctors, Pastos, and Elders from the institution of the Church of Rome: But when the filthinesse of that Church, was wipt away: it was also lawfull, although extraordinarie, as might easily be gathered from the former rules, & signs, namely

excellencie, & might, and also example of right Christian life. And because their Pastours were both acknowledged and ordained of their people, of their flockes, and of the lawfull Magistrate, there∣fore were they lawfull Pastors.

The calling of the later men, and of such who haue and do suc∣ceed the former is also of God & lawful, but yet ordinary, because they are called by the ordinary way, and that same maner, which is prescribed in the word of God, & are receiued of those congre∣gations, which, as is apparant by manifest signes, are the true Churches of God, which haue the right of choosing Pastors. Ther∣fore the Antichristians, who when they cannot conuince the Do∣ctrine of the Gospell, restored of our men, of any falshood, doe aske vs of our calling, are by the example of Christa to bee sent back againe of vs to the Doctrine of Christ and his Apostles.

VVhat if the Romish Bishops should free themselues, and their Churches from the Tyranny of the Pope, and should purge them from all Idolatry, and would purely, preach the word of God in their Churches, thus reformed, haue they need of any other calling, saue that which they haue already?

Yea verily, because the Papisticall Ordinations, in which there was no examination first vsed either of life or learning, nei∣ther any conditions obserued in their elections, which are prescri∣bed out of the heauenly lawe, and in which moreuer, all pure Ca∣nons haue beene violated, are nothing else but most filthy profa∣nations. And if any shall truely detest Popery from his heart, veri∣ly he will renounce his most disorderly Ordination, neither will hee from the right thereof chalenge vnto himselfe any authoritie. Neither yet do I deny, but that of the false bishops, if they are such as be learned, godly & meet, new Pastors may be lawfully ordained; prouided alwaies that that commaudement of the Apostle concer∣ning young plants be obserued, which is in 1. Tim. 3.6.7.

Are there any certaine testimonies in the Scriptures, that after the comming of Christ there should be extra∣ordinary callings for the restoring of the Church?

There are: For first Iohn, Reuel. 11.3. and 14.16. entreating of

the generall corruption of the Church, which should come after, doth foretell that God will st••rre vp witnesses, which may pro∣phecie against the corruptions of the Church, and the Beast ascen∣ding out of the deepe; and Angels, that is some holy men, which shall preach the Gospell to the inhabitants of the earth, that they may giue glorie to God alone, vtterly reiecting all Babilonish er∣rours.

And Paul. 2. Thess. 2.2.8. after he had foretold that there should come a generall Apostasie or falling away, he addes that it shall come to passe, that the Lord shall consume that Sonne of perdition, with the breath of his mouth, that is with the pure preaching of the word of God, which seeing it is not with him, which hath corrup∣ted the Church, it followes that the Pastors and Preachers there∣of shall bee raised vp of the Lord extraordinarily. For the verie word of God, or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery. Therefore there are expresse places for extraordinary vocations to ground vpon.

Why doth not the Lord rather teach by himselfe, or by An∣gels, then by men?

1 He prouides for our infirmity, while hee chooses to speake vn¦to vs by interpreters, after the manner of men, and so allure vs vn∣to himselfe, rather than to driue vs away by putting on his Maiestie or thundering from the heauens.

2 That hee may make tryall of our obedience, when wee doe heare his ministers, who are like vnto our selues, and sometimes inferiour, no otherwise then if he himselfe did speake vnto vs.

3 That he may declare his fauour towards vs, when hee conse∣crates the mouthes and tongues of men to himselfe, that in them his very voice may found out vnto vs.

4 Least without the outward word, we should expect the hid∣den reuelations of the spirit, or the preaching of Angels from the heauens, but that wee may bee content with the Gospell, which is preached by men, which is so certaine, that wee ought not to beleeue an Angell preaching any other Doc∣trine.a.

Lastly we haue this treasure in earthen vessels, that the excel∣lencie of the power thereof may be of God, and not from our seluesb

Are there or ought there to be degrees among ministers?

Ye•• doubtlesse, for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders.

And for order and policie among vs vnto whome the office of teaching is ioined, teacheth that one may goe before others, who ought to be the chiefest among his fellowes, And so the Elders, who were both pastors and doctors, did in euerie City choose one president to whom they gaue the speciall title of a bishop, and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action, or be as it were moderator, or president of the Eldership, & conuēt of the Pastors, who also himselfe should be directed by the assembly of his bre∣thren and fellowes, according to that generall and most true Apos∣tolicall rule, which appointes, that all things should be done in or∣der in the house of the Lord. 1. Cor. 14.40. Vnto whome after∣ward the councill of Nice gaue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as P••utarch witnes∣eth, properly primacie, by reason of his time or age (which is that honor of prioritie, which vseth to be giuen to old men) in honour of their age, because counsel belongs to old mē) which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity, and which he is honoured with, that he may haue precedencie and worship. And which the generall councell of Ephesus in the yeare. 435. calls that due which euery one ought, to haue And so we hould that Peter went before his fel∣lowes in orderc.

But we do deny a••y tiranizing degree of dignity & power, or Gē il. like eminencie to be among ministers as they are ministers, 1. be∣cause christ doth purposely fight against such primacie. Luk. 22.25 Iohn. 13.3. And he that wil be great, let him be your seruant, saith he, Math. 20.26.2, because the same right & power is granted by Christ vnto alla. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto Godb and when he reckōs vp the ministers,c he setts down no monarchy among ministers, 3. be∣cause

by the bringing in of superiority, first the gouernmēt of few and straight waies tyranny by false bishops, and false Patriarches ouerthrew all Ecclesiasticall good order, and lastly the Church it selfe.

We doe verely confesse that there is and hath beene among the holy orders imparity, and not onely a simple order or ranke, but degrees. For it is certaine that Pastors haue their charges ouer pe∣culiar Churches, are eminent both aboue Deacons, & also aboue their flock, & also teachers aboue their Schollers. But we deny that there hath been or is any superiour degree between Colleagues of the same function, as of an Apostle ouer his fellow Apostles, of an Euangelist aboue his fellow-Euangelists, of a Doctor aboue o∣ther Doctors, of an Elder ouer his fellow Elders, of a Bishop o∣uer his fellow-Bishoppes, and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince. For the Apostles are called the master builders of the city of God, as Preachers and Embassadors of that onely Emperour, not ouer their Colleagues, but ouer the flockes committed vnto them.

Did our Sauiour Christ, when hee added 70. other Disciples to the twelue Apostles, Luk. 10, 1. ordaine two orders of the Ministers of the Gospell, and diuide them into two Classes or formes, dif∣fering in dignity and authority?

No verily. For euen that first emission of the twelue Apostoles mentioned. Mark. 10.1.5, and Luk. 9.1. was not properly and peculiarly called Apostolicall. For those twelue were as yet vnapt for it, but it was after instituted, both before the ascention of Christd, and especially on the day of Pentecost. As for the seauentie Disciples, that they were immediatly sent by Christ, after his ascention, to preach the Gospell with the twelue Apostles, it cannot bee proued by any testimony of Scripture; notwithstan∣did that the Apostles by the eminencie of their owne function, were preferred before the rest, we do not deny.

Wherefore that Peter is termed by the Fathers, Prince of the A∣postles, Bishop, and prince of priests, it is spoken by a daungerous Catachresis; yet by latine signification, whereby hee is in the La∣tine phrase so called, who is first in order, though not superiour

in degree.

With what titles are the ministers of the word adorned in the Scriptures?

With many and sundry, wherby they are admonished of the dignity and duety of their charge, for they are called.

1. Angelsa, because being sent vnto vs by God, they declare vn∣to vs the will of God.

2. Seersb and Prophets, because they foretell of things to come, concerning the saluation of the beleeuers, and the damnation of the reprobates: they expound vnto vs the Oracles of God, pro∣pound nothing of their owne, but onely that that God hath spo∣ken vnto them.

3. Bishops or ouerseers and watchmenc, because they are set as Centinels and scoutwatches, that they may watch for the sal∣uation of the people.

4. Embassadorsd, because they ought onely to deliuer those things which they haue in commandement from God and not their owne.

5. The seruants of Gode, and seruants of Iesus Christf, because they must regard and doe those things that are Gods, and not their owne.

i6. Gods witnessesg, because they haue beene vnto God truely, vndoubtedly, conscionably, and faithfully, a sure witnesse, ap∣proued by the word of God, and that not in words onely, but in life and death, yea and with their bloud if neede be.

7. Preachersh, because they preach and proclaime the Gospell, concealing nothing thereof.

8. Faithfull disposers and Stewards of the mysteries of God, because they giue euery one their portion in due season, andk dispose all things according to the will of their Lord: that which the Lord hath committed vnto them they deliuer from hand to hand; And because they haue receiued the keyes from the Lord, wherby they open the kingdome of heauen to the beleeuers, and shut it to the vnbeleeuers ^l.

9. The light of the worlem, because they should shine before o∣thers in doctrine and manners.

10. The salt of the earth ⁿ, because they should not be themselues

foolish and vnsauorie, but ought to season others with the salt of Doctrine and life.

11. Husbandmeno and sowersp, and planters, and reapers, because they shouldq plow vp the hearts of men by the preaching of the lawe, and fit them for the receiuing of the seede of Gods word, and throw this seede into mens hearts, the force and increase whereof is onely from God alone.

12. Leaders, andr Sheepheards of soules, because they must feede nourish, and refresh the flocke of Christ with heauenly foode, gouerne them with the sheepehooke of Ecclesiasticall discipline, and take care that the sheepe be not deuoured of the wolues, nor infected with the poyson of peruerse Doctrine, nor with the con∣tagion of euill manners.

13. Priests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in that they offer vnto God either Christ or any other propitiatorie sacrifice, but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world, and offer and present them before God, and set them v∣pon the Altar Christ Iesus, by whose obedience they are iustified, and by whose spirit they are sanctified, to the end, their oblation may be made holy and acceptable before God through Christ. Rom. 15.16.

14. Begetters and Fathersa, for honours sake, in respect of them whom they teach, and Sauioursb, in which sence they are said to remit sinnes, which otherwise is proper to God aloned: but in∣strumentally, because the spirit of God in the preaching of the word is powerfull in the regeneratinge of the elect.

15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fellow workers with God, ministers, andf builders.

16 The trumpetg of God, because they must proclaime perpetual warre to the wicked, and must stirre men vp to warre against the deuill and sinne.

17. The voice of Godh.

18. Fishers of meni.

19. The feete of those that bring the glad tidings of peace and good thingsk.

20. Presbyters, that is to say, Elders, because they must auoide youthfull inconstancie and lightnesse, and embrace and vse such grauity, as may procure them authoritie, and credit among the people.

21. Lastly, Christ could no way more honorably set fourth his ministers, then when he saith of them. Luk. 10.16. Hee that heareth you heareth mee; hee that despiseth you despiseth mee. And Paul 2. Cor. 3.8. could attribute nothing more glorious and ex∣cellent vnto the ministerie, then when he said, That it is the mini∣sterie of the spirit, of righteousnesse, of life eternall, and of reconciliati∣on. 2. Cor. 3.8.9.

What is the office of pastors?

lTo speake in the name of God, or to feede the flock of Christ, with the pure (that is) the onely word of God, and that learnedly, faithfully, sincerely, constantly, freely, without respect of per∣sons, or any euill affection of the mindea, teaching modestlyb, defending the trueth, reprouingc errors, not with scoffes, but with argumentes, rebuking offences, admonishing all and singuler, of the calamities and tribulations to come, which accompany or follow the preaching of the Gospell. By the example of Christd, and of Paulee, comforting the heauie hearted, confirming those that are readie to fall, prouoking those that are sloathfull, often to beate vpon righteousnesse, faith, hope, charity, and good workes, both in publick, and in priuate.

2. To administer the Sacraments according to Christs institution.

3. To gouerne his flock with spirituall discipline.

4. To pray for the flock.

5. To haue a care of the poore.

6. To be themselues the patterne of the flock, in Doctrine, in life, and in the crosse; and to beware, that they do not pull downe that with their euill maners, whith they build vp with sincere and wholsom Doctrine, or as the prouerbe is, that they build not hea∣uen with their words, and hell with their workes; and that they be not like the Carpenters, which built the Arke of Noe; for they pre∣paring an Arke for others, whereby they should be freed from the Deluge, perished themselues in the midst of the flouda.

What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ?

The loue of the Prince of Pastors, our Lord Iesus Christ, who gaue himselfe for his sheepe; for he Ioh. 21.15. saith to Peter, Lo∣uest thou mee? and hee making answere, I loue thee,

hee addeth againe, Feede my sheepe; and so againe, and so the third time; signifying that no man is fit to feede Christs sheepe, but he that is led with the loue of Christ.

2. Moreouer the glorie of God, which is to bee preferred be∣fore all the things of this world, and likewise the saluation of the sheepe.

Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke?

There is an example of such flight in Christ himselfeb, in Da∣uidc, in Pauld, and Christ teacheth it to bee in some respect ne∣cessarie, Mat. 10.23. VVhen they persecute you in one citie, fly into a∣nother; although Christ in that place speaketh rather of their per∣seuerance, and swiftnesse in executing their office, then of the a∣uoiding of persecution. But Augustine prescribeth this modera∣tion to Honoratus; Let no man cowardly leauing his place, either trai∣terously spoyle his flock, or giue an example of sloathfulnesse. And yet let no man vnaduisedly cast himselfe headlong into danger. If ei∣ther the whole Church bee set vpon, or any part of the Church be sought to be put to death, the Pastor shall preposterously with∣draw himselfe, vnlesse the flocke fly: for it were his part to lay downe his life for euery paaticulera. But it may sometimes happen that (the flock not desiring one ouer them) he by his absence ap∣peasing the rage of the enemie, may so much the better prouide for the Church.

But hee that winketh at false Doctrine, he that doth not oppose himselfe against sinne, by reproouing and correcting it, hee that dares not with the Prophets and other true Pastors rebuke offen∣ders to their faces; he that dares not offend any man, for feare of procuring the hatred of men, although hee doe not change his place, yet in minde he is a fugitiue. Because thou heldest thy peace (saith Augustine) thou stedst, thou heldst thy peace, because thou wast afraid. But hee that flyeth from place to place, either to augment his substance, or by reason of wearinesse, or for mens vnthankful∣nesse, that man surely is a hireling.

Is it lawfull to seeke an Ecclesiasticall function?

It is lawfull for him that hath gifts, but yet not rashly, but cir∣cumspectly, & moderately, and with a mind prepared to aduance

the Church of God, when and where it shall seeme good vnto God, and with this condition, that he doe not ambitiously seeke, or by force occupie the Calling, that hee do not hinder the iudge∣ment, but leaue it freely to those to whom it belongeth: for this is nothing else, but to offer his paines vnto the Church, that the talent committed vnto him may not bee buried; for the gifts of the spirit are giuen for the edification of the Churcha. And 1. Tim. 3.1. If any man desire a Bishoprick, he desireth a worthy worke. And 1. Cor. 14, 1. Desire spirituall gifts, and rather that yee may prophecie, that is, that for the time ye may teach the Church.

May hyre bee lawfully required and receiued of godly Pastors, seeing that Iohn. 10.10. hirelings are reprehended?

Saint Paul maketh answere 1, Cor. 9.14. So hath the Lord ordained, that they that preach the Gospell, should liue of the Gospell that is to say, by the preaching of the Gospel. Mat. 10.10. Galath. 6.6. Let him that is taught in the words, make him that hath taught him, partaker of all his goods. So that godly Pastors are not reprehended, who require the wages ap-apointed for them, but those only, who looke vnto the reward as the scope and end of their labors, and fly or keepe themselues si∣lent, or change their notc, when the wolfe commeth, that so they may prouide for their owne liues; and seeke their owne, and not the things that are Iesus Christs. Phil. 2.21.

What is the end and vse of the holie Ministerie?

1. That the goodnesse of God may bee reuealed, in sauing men by the free couenant in Christ.

2. That the pure word of God may be preached, & being prea∣ched, and vnderstoode of the hearers, may bee put in pra∣ctise.

3. That it may be as the sheepheards Crooke, wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus, and so refreshed and nourished with the food of the worda.

4. That those that beleeue might bee saued, the kingdome of Christ might bee enlarged, and the Church preser∣uedb

5 For the gathering togither of the Saints, for the edification of the bodie of Christ, till we all meete together, in the vnity of faith and knowledge of the sonne of God vnto a perfect man, vnto the measure of the age of the fulnesse of Christ. Ephes. 4.12.13. and that we may increase in that eternall and spirituall life, til we grow ripe in Christ, and Christ in vs. Neither is the light or heat of the sunne, or meate and drinke so necessary, for the maintenāce and sustentation of this present life, as is the Pastorall function necessary for the conseruation of the Church vpon earth.

What end ought the Minister to propound vnto himselfe?

The glory of GOD, and the edification and saluation of the Church.

What are the things disagreeing hereunto?

1 The errour of the Swinkfeldians, who call the outward mi∣nistery of teaching a dead letter, and therefore say, that inward re∣uelations of the spirit are required also.

2 Of the Donatists, who denie, that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments, ac∣cording to Christs institution. And of the Anabaptists who hold that all who of themselues will, of what estate soeuer they bee, without any sending, ordination, examination, choyce, and te∣stimonie of a lawfull calling, euen women if they be learned, may teach, either by word or writing, after the example of Holda, De∣borah, and the fower daughters of Philip, which did Prophecie; whereas this nothing toucheth the ordinary function of teachers in the Church.

3 Of those which either goe about vtterly to put downe the ministery, or else make light of it, as not verie neces∣sarie.

4 False Prophets, which preach the fancies of their owne brain and not the word of God.

5 Hirelings, who runne, neuer looking for a lawfull cal∣ling, and enter in by the windowe, seeke their bellie, and the things that are their owne, and not the things that

are Christs, which striue to get into the ministerie, not with a sincere loue of Christ and his flocke, but in a desire of their owne priuate commoditie; and insinuate themselues, not onely with Simoniacall subtiltie, but with base obsequies, and in seruile man∣ner flatter all men by whose helpe they thinke they may bee ad∣uanced.

6 The contempt of the ministerie in them, which doe not maintaine with their conuenient charge, the teachers and lear∣ners of the word of God; And which despise the ministers, and giue not that honour vnto the holy and sacred ministerie that is meete.

7 The Symony of the Papists, and their buying and selling of holy orders, all neglect of law Diuine and Ecclesiasticall in the popish elections, as namely, that they haue no regard of learning or life, but promote rude asses, and those of most filthy & wicked life. They vse vaine ceremonies of annointing, shauing, wax can∣dles and such toyes: they attribute that to the ministerie of men, which is only the worke of God alone, they transforme the ordi∣nation of ministers into a sacrament. They doe no more thinke of feeding the flock then a cobler doth of ploughing.

8 In conclusion, all the popish hierarchie and the primacie of the Pope of Rome, contrary to the word of God. First, that from the authority of saint Paul, they make Peter the Bishop of Rome. Secōdly, the Romane Bishops, which would be thought to be the successors of Peter, call thēselues indeede the seruants of seruants, yet are not saluted by any other name, then our most holy Lords, they translate Empyres and Kingdomes, and finally, they vsurpe vnto themselues all gouernment, pure and mixt, they domineere in manner of Kings, they boast of the patrimony of Peter, v∣surpe a double sword, spirituall and temporall (and yet haue neyther of both) and chalenge vnto themselues power, to draw all men to hell without cause, and cause euen Kings to kisse their feete. 3 They alleadge, that the Priests of Moses law were a figure of the Pastors of the Church of Christ, and their Masse-priests, they tearme by a false name of Presbyters or Priests

9 All those proud and arrogant titles of the Antichristian coun∣terfeit Cleargie, of Patriarches, Princes, and such like.

10 The errour of them which make an equalitie betweene the Ministers of the Gospell. In holy functions they make no dif∣ference betweene those that are temporarie, and those that are perpetuall, they that acknowledge no Priestes, but those that haue charge to teach publikely.

11 Those that vsurpe that authoritie in the Church, which was peculiar to the Apostles; for this is that which the Apostle ^a com∣plaineth to be then done by some, who boasted themselues as if they were Apostles.

12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie.

13 The subuersion of the christian ministerie, the confusion of Ecclesiasticall offices, the robbing of the Ecclesiasticall possessi∣ons, the end whereof what it is like to be, the historie of ^b A∣chan teacheth vs.

14 The sinne of those who make no difference, betweene the distribution of the Churches stocke, and the disposing of our pub∣like goods, which is a thing meerely ciuill, but confound these two treasuries, the naming of all which things, is the confuting of them.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Math. 20 26.27
• b

  Rom. 16 11.
• c

  Rom. 13.4
• d

  Mat. 22, 15
• e

  Act. 6.4 2 Cor. 6, 3 Ephe. 4.12
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g

  Rom. 15.16.
• Rom. 13.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h

  Rom. 15.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  2. Cor. 9. Diaconissa
• 1 Ro. 12.7.
• a

  Rom. 16.1. 1 Tim. 5.9 10.
• b

  mat. 15 24.
• c

  Heb. 3.••
• Rom, 1.1. Phil. 1.1 Iac. 1.1. 2. Pet. 1.1 Iude. 1.
• a

  Exo. 6.13 2. Chro. 8.10. Act 7.9.
• b

  Gen. 8, 16 6.13.14, 12.7.20.13.28 12.46, 2, Num, 12.6
• c

  Gen. 4.4
• d

  Gen. 5.22 Gen 14 ••
• e

  1 Pet. 3.19 4.6. 2. Pet. 2.5
• f

  Gen. 14.18 Heb. 7.1
• g

  Gen. 13.18 17.23.20.17 22.10, 13
• h

  Heb. 11.7, Gen. ••3, 20 35.7 49.2
• a

  Exod. 3.2
• b

  Exod. 41 29. Leuit. 8, 2
• c

  Leuit. 9, 7 16.6. Num. 17.6.24 2. Chron. 1.4 Mat. 2.4
• d

  1. Chron. 1.
• e

  Hebr. 5.6.
• f

  Heb. 6 & 5
• g

  Hebr. 9.11. Leuit. 16.2.
• Num. 8, 7,
• b

  Num. 18 6.3.6
• b

  Num. 18 6.3.6
• c

  Num. 16.26.
• d

  1. Chro. 23 35.
• e

  EZec. 44.15
• f

  1 Chro. 2.55. Ierem. 32.1•• Psal. 45.2.
• g

  Ioh. 1.18 Esd. 7.6
• h

  Mat. 17.29.23.2 Mark. 12.18
• i

  Iere. 8.8
• k

  Mat. 13.52. Hebr. 1.1.
• l

  1. Sam. 2, 27.
• m

  2. Sam. 12.7. Exod. 22.21
• Isay. 1.6 er. 14. &c. Ez••ch. 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai, 7.14 9 5.6 Mich. 5.2. Esai. 53. Luke. 24.27
• b

  Ier. 26.11.29.1.
• b

  Ier. 26.11.29.1.
• c

  1. Cor. 14.29
• d

  Num. 12.6.
• e

  1. Sam. 9.9
• f

  Ier. 1.11.13.
• g

  Eze, 1.
• h

  Dan. 5.24 25.
• i

  Zach. 1.8.20.
• k

  2. Pet. 1.21.
• l

  Gen. 18.13
• m

  Num. 12. & 16.20.20.
• n

  Esa. 1.1 20.2. Dan. 1.3. Amos, 7.14.
• o

  1. King, 18 38.
• a

  Iud. 4.4 2. King. 2.15
• b

  1 Timo. 5 17
• c

  Act. 6.2.3, 4.
• a

  Math. 10.6.7.
• b

  Mat 28 19.20 Mark. 16.15 Iohn. 20.21.
• c

  Act. 1.24
• d

  Act. 2.1. &c. Ephes. 4.11
• e

  Luk. 24.49 Mat. 28, 19, 20.
• f

  Act. 2.22.
• g

  Act. 1.16.
• h

  Act. 9.3. Gal. 2, 1.
• i

  Math. 28.19.
• a

  1 Cor. 15 20,
• b

  Iohn. 4.35
• c

  ••ct 11.28 2••.10.
• d

  1. Cor. 14, 29.31.
• a

  Tit. 1.4
• b

  Act. 16.3
• c

  2. Tim. 4.11 12
• d

  2. Cor. 8 23.
• e

  Act. 21.8
• f

  Luk. 20, 12
• g

  Rō, 16, 17
• h

  2 Cor. 8.23
• i

  Phil. ••.25.
• k

  1, Cor. 12.
• l.

  Rom. 12.8
• o

  1. Pet, 5, 2
• m

  Act. 14, 13 1. Cor, 11, 18 1. Tim. 3.16 Tit, 1, 5.9
• n

  Rom. 12.7
• p

  1, Cor, 13, 5 Col, 1, 7
• q

  1, Thes. 5
• In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• a

  1, Cor, 14.39
• Act. 11.27.6 21.10
• c

  1. Cor. 12.9 10. Act 5.5.10 &. 8.20. & 13.10.11. 2. Cor. 10.6
• Act. 5.5.10 & 8.20 & 13.10, 11 2. Cor, 10, 6
• e

  Mar. 16.15
• Act. 1.8. 2. cor. 11.21.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Tim. 4, 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Act, 6.1, 2 Gal. 6 16. Phil, 1, 1 1 Tim, 3.8 12, & 18
• d

  Act 2, 46 & 20 7 1 Cor 11.20 Iud. 6.12
• c

  1 Tim. 3.12.9 Luk. 4.7 Act. 13 15
• d

  Act. 8 5 & 21.8
• e

  Luk, 20, 1,
• f

  Exo. 30, 13
• h

  1. Cor. 16 Mat, 10.10 1 Cor. 9.19
• i

  Act. 6.1. & 1 Tim. 5, 9 10
• m

  1 Cor. 16.2 2 Cor. 9.1 23
• n

  Gen. 3.15
• o

  Gen. 18.18 19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a

  Mat. 9.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Athanasius
• Ioh, 6, 45 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed Comparate
• Adipsam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c

  Rom. 4 11
• d

  luke. 1.32.35.
• e

  Mat. 5.9 1. Iohn. 3.1
• f

  1. Cor. 7 20.21.22.
• b

  Isa. 54.5
• a

  1. Cor. 11.1 Ep. 1, 22 &, 5 23
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  1. Tim. 3.2.3.4.6. Tit. 1.6.7.8. 2 Tim. 2.15.
• b

  Act. 6.5. 1 Tim. 3.8 9
• c

  Act. 1.22. &. 6.6. &. 13 2.3. &. 14.23.
• d

  Act, 6, 6
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a

  1. Tim. 4.14 & 2. Tim. 1.6
• Tripart. Histor lib. 7. cap. 8
• Lib. 1. Eph. 4.
• Epist. 17
• a

  Leu. 1.4.
• b

  Gen. 4.14.
• c

  Num. 8.10
• d

  Mat. 19.15
• e

  Act. 6.6. &. 13.3 1 Tim. 4 14 & 5.22. 2 Tim. 1, 6
• f

  Act, 28.8,
• g

  Act, 8, 16 17, &, 9, 17 &. 19, 6.
• h

  Gal. 1.1
• a

  Ex. 4.14 &. 28.1
• b

  Act. 8
• c

  Act. 13
• d

  Act. 8.4.5 14
• e

  Act. 11 20 21 22
• f

  1. Iohn. 4.1
• g

  Iohn. 5.39
• h

  act. 17.10
• i

  & 1. Tim. 6.3.4.5. & 2. Tim. 3 6. 2. Pet. 2.14 Iud. 12.
• a

  Iohn. 10.41
• b

  Ier. 23.21 22.27.28. & 27. &. 29 9
• c

  Is. 3.8, & 5.8. &. 6.1, 2.3
• d

  Mat 7.29 Luk. 4.18.22
• e

  Eph. 4.9
• f

  Ier. 1.8.10 19. Luk. 21.15 Rom. 15.18 19. 2. Cor. 3, 3.10.3. & 8 1 Thes. 1.5.
• g

  Ex. 32.4 21 &. Num 12.1.
• h

  Act. 10, 11
• a

  Luk. 20.2
• a

  Gal. 1, 4.••
• b

  2. Cor. 4.7.
• c

  act. 15.5 & 12.4. &. 8.14 Gal. 2.21.24
• a

  Mat. 28.18 Ioh 10.21, ••2 23.
• b

  2. Cor, 5.18 19.20
• c

  Ep, 4, 11
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d

  Ioh. 20 21
• a

  Malach. 2.7, &. 3.1 Reu. 1.20
• b

  1 Sam 9.9
• c

  Ezeh. 3.17 &. 33.7. act. 20, 28
• d

  2. Cor. 5, 20
• e

  Titus. 1.1,
• f

  Rom. 1.1
• i

  Luk 12.42,
• g

  Ioh 15.27 Act. 1••8
• h

  Mar. 3.14.
• Mat. 16.19
• k

  1 Cor. 4.1,
• m

  Mat. 5.14
• o

  Mat. 12.2 1 Cor. 3.9
• p

  Isa. 32.20 Mat. 13 32,
• q

  Mat. 9.37 Ioh, 4, 38
• r

  Ioh. 10.2
• a

  2. King. 6.21 1 Cor. 4.15 Galat. 4.19
• b

  Obadia. vers. 21 1 Tim. 4.16.
• d

  Mar. 2, 17
• e

  1 pet. 1.3, 23
• f

  1 Cor 3, 9.10
• g

  Isa. 58.1
• h

  Mar. 1.3
• i

  Mat. 4.19
• k

  Rom, 10.15
• l

  Ioh. 21.15
• a

  Ier. 1.7
• b

  2. Cor. 10 13 14.
• c

  Tit, 1.9
• d

  Ioh. 15.18
• e

  1. Thess. 3 ••
• a

  1. Tim. 1.3 18, 19 1 Tim. 4.12 2 Pet. 5.3
• b

  Ioh. 7.1
• c

  1. Sam. 19 10
• d

  Act. 9.21 &. 17, 14.
• a

  Ioh. 10 11.
• epist. 80.
• a

  Mat. 25.14 15
• a

  Psa. 23.4
• b

  Ioh. 20, 23