Poimēnopurgos. Pastorum propugnaculum. Or, The pulpits patronage against the force of un-ordained usurpation, and invasion. By Thomas Ball, sometimes Fellow of Emmanuel College in Cambridge, now minister of the Gospel in Northampton, at the request, and by the advice, of very many of his neighbour-ministers.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pastorum propugnaculum. OR, The Pulpits Patronage, against the force of unordained usurpation and invasion.

The first Part.

CHAP. I. Being the INTRODƲCTION.

THose that attempt the cure of prejudice, or the removal of disaffection, by Expo∣sitions and Apologies, do play an after∣game, and shall encounter many diffi∣culties; for they shall finde their hearers and Readers, prepossest, and their intentions and af∣fections so ingaged, that it will be hard to finde ac∣cesse, and get any competent entertainment, in any of their better rooms; for he that is first in his own cause, seemeth just, (a) (and we say) one tale is good

till another be told. And if by importunity, we do break in as he did, (b) we shall be sure to finde our Judge a party, and our selves at such a losse and disadvantage, as poor men are, when they come to borrow money of their richer Neighbours; for the poor useth intreaties, but the rich answer roughly, (c) perit judicium, cum reo transiit in affectum, you may perhaps have good words, and be fairly told im∣possibilities; but the effect and issue will bewray unwillingnesse: non velle in causa est, posse non prae∣tenditur.

And therefore, some have thought, that in such a case, the best addresse is sitting still, and the most eloquent oration, silence: according to that Rule, contra contemptum, remedium optimum esse quiescere; when men are in the dark, their safest way, is for to sit still, as they did, (d) until God, by some beam of providence, be pleased to shine upon them: (e) who is among you that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darknesse, and hath no light, let him trust in the name of the Lord, and stay upon his God: he may be a Child of light, and yet may walk in darknesse: as Joseph in the prison, strikes not fire, though he had a good brain, but waits till it come down from Heaven, in the But∣lers dream unto him. (f)

Disguised persons, such as your Maskers and Mummers are, use not to speak. Our Saviour Christ when by his Robe and Crown, he was exposed to their scorn, would not make answer in his own de∣fence, but was a mute: (g) for he knew, whatso∣ever then was answered, would but excite, and ex∣ercise the adversaries insolency, and give them

matter of insulting and tryumphing: as good therefore never awhit, as never the better: as good give them leave to use their wit, and vent their spleen and malice, as let them take it: quisquis volet tibi contumeliam facere, faciat. Whosoever will smite thee on the right cheek, turn to him the other also: (h) whosoever will not bear a little injury, shall have a great one laid upon him; but if a little weight subdues, and silenceth him, they will not add unto it: where there is power, if you are not willing to allow them victory, they will extort it, and leave upon you Characters of Conquest. For at such a time, the matter is not so much heeded as the man, the speech as the speaker: non defuit quod responderetur, sed qui daret responsum: Queen Esther makes not her own Apology, till she had warmed the Kings affections to her, at a double banquet: (i) our lives in that condition, must be our lan∣guage, and our hands and feet must speak, and not our tongues. Ego sic vivam, ut nemo eis credat; (k) for so is the will of God, that with well doing, you may put to silence the ignorance of foolish men: when Saul was slighted by those Sons of Belial, that refused to acknowledge him, he doth not presently assert his call, and make them feel his power, but held his peace: (l) he knew those prejudiced, and prepos∣sessed persons could not be cured and taken off, with Expositions and Apologies; but when in the following Chapter, he had commanded well, and by relieving Jabesh Gilead, had given proof of his a∣bilities: the people were so much his Servants, that they would have made those murtherers a sa∣crifice unto his worth and valour, if modesty and

wisdom in him had not restrained them. (m)

Yet it must not be a sullen, unadvised silence, a∣rising from a discontented indisposednesse to acti∣on: we must not hide our selves, and come away from duty, as Jonas did; (n) but if God call us, we must be vowels: if providence ingage and order us, to make our own defence, we must not boggle and refuse; for Ministers are men of honour, (o) and their reputation ought to be as dear unto them, as their lives: negligere enim quid de se quis{que} sentiat, non arrogantis modo est, sed etiam dissoluti. He must have a good report of them that are without, lest he fall into reproach, and the snare of the Devil: (p) and a great name is like a great house, not easily main∣tained and repaired: a man must alwayes be doing something to it, be mending something, ever and anon, famam famâ plutegite, ne perfluat. And because we often are too dull and backward in repairs, the Landlord takes occasion to remember us, and mind us of it: (q) say we not well that thou art a Samari∣tan, and hast a Devil, they try how he could bear plain dealing, in that tender part of his good name and credit: so Josephs modesty is dressed and ar∣rayed in the garb and habit of prostitute and bold incontinency: (r) the Hebrew servant, which thou hast brought unto us, came in to me to mock me: Pauls innocency so overwhelmed, that he saw no light; but only at the dividing temper and disposition of his enemies. (s) Mordecai so shut up and obscured, when the decree was signed against the Jews, that he saw no light but at the little crevice, of Esthers honour and advancement in the Court, and accor∣dingly is very careful to improve and mannage

that for their repair and rescue: so when the Chri∣stians, in the primitive Church, were slaughtered and condemned, for the title only of their cause, without examining the truth, because they were Christians, without considering what a Christian was: yet for some time they sat still, and made no applications unto Authority, because they had no Candle to direct and go before them, till at the last, God moved some to write Apologies and Exposi∣tions to the present powers in their defence, wherein by Gods blessing, they were victorious and succesful.

Yet it is not safe in our own case, to be too busie with Apologies; for its well said, omnis apologia ha∣bet in se aliquid turpitudinis: Apologies have some∣thing in them of abasement and unseemlinesse; for they suppose the writers at a losse, and behind-hand in the world, in point of reputation, wanting good Neighbours to be their advocates, and plead their cause before their adversaries; for that for the most part, cannot be done well, without put∣ting some greater price and valuation upon their actions, without improving and asserting of their worth and merit, which would become another better then themselves: proprio laus sordet in ore, non alieno: let another prayse thee, and not thine own mouth, a stranger, and not thine own lips, (t) our prayse be∣comes anothers mouth, but not our own.

Yet sometimes, there may be a defence, without a commendation, when their innocency only is to be opened and asserted without additionals of prayse, as a Diamond found in the dirt and dung∣hil, needs not be painted, but only washed clean:

as Joseph doth not make mention of his skill and knowledge in interpreting and opening dreams and riddles; but only tells the Butler, he was an innocent, (u) and in such a case, none are so fit to do it as our selves, nemo te, nisi tu, exprimere potest, none can be better acquainted with our innocen∣cy, then our selves, nor have more assurance to be succesful: the Jews had a Tertullus to be their Orator; but Paul speaks for himself: (w) so John and Peter, when they were questioned about a good work, (x) needed no Lawyers to open and assert their cause, but do it boldly and willingly themselves: and in such a case, Martyr and Con∣fessor have been much alike: when Christ our Sa∣viour spake to Pontius Pilate in his own defence, and for his life, (y) yet he is said by the Apostle, (z) to have witnessed a good Confession, as in cases of the Common-wealth, the party wronged gives in evi∣dence, because the wrong is not so much his own, as the States and Common-wealths.

CHAP. II. The ground of it.

THe godly Ministers of England, have been for some years past, neglected and despised: their persons many times exposed to affronts and inci∣vilities: their Doctrine scandalized and reproach∣ed, they have sat still, and not been over-hasty to make their own defence; they thought it proper, to let their enemies have scope and liberty to put

all their exceptions in, and be heard out in all their calumnies: that as the Nation had had some ex∣perience and evidence of their integrity and inno∣cency: so they might have some time to ponder and consider what is said against them: truth (they believed) was the Daughter of time, and lost not, but gained by her gray hairs, scelera impetu, bona con∣silia mora valescunt, a lie will do the work of truth, if it be presently for to be done; but if it stay, it will catch cold, pellucet omne mendacium, nec per om∣nia quadrat, in time some circumstance will be dis∣covered, that will detect it; but now, that all is said that can be, their adversaries have been seen and known; and their exceptions scanned by the godly and well-meaning party of the Land, they think it proper for them to come unto their an∣swer: and they think, some beams have lately shi∣ned in the matter of their dues and salaries, that do admonish and awaken them unto their own de∣fence: yet were that all that were in question, they hope they should have held their peace: were it our garbs and Garments only that were indanger∣ed, we hope we should have been content to be without them, or had it been our liberties alone that had been struck at, we hope, with Esther, we should have held our tongues: (a) nay, we will go yet a little farther, were it our lives alone, that had been sought, we hope we should not sordidly, nor basely have endeavoured for to save them; but have adventured them, (as many hundreds have already done) upon that promise, he that will save his life, shall lose it; but whosoever shall lose his life for my sake shall save it, (b) if we had been well assu∣red,

that our blood would have in riched and fat∣tened the soile and ground of this our native Countrey, as the blood of the Martyrs did in for∣mer time the Churches: we hope we should have been content to be the purchasers of that, at any price, and to say with the Apostle, that none of those things move us, neither count we our lives dear unto us, that we may fulfil our course with joy, and the Ministry we have received, to testific the Gospel of the grace of God, (c) though there ought to be no hast, to hang true men: and its truly said, nulla est de morte hominis cunctatio longa, and by gaining time, many have gained Life: when Arion in the Port was condem∣ned to be drowned, by those barbarous Pirates that had seized on his money, yet they gave him time, to play a while upon his harp; wherewith the Dolphins being allured and made his hearers, one of them bears him safe upon his back, unto his na∣tive Countrey, (if the Muthollogist may be be∣lieved) when Paul was going to be examined by scourging, which many times cost men their lives,) he craves the benefit of his Clergy, that is, of his being a Citizen of Rome, and by that means, was delivered: (d) there was one Mooragena, (as Po∣lybius writes) that was appointed by Agathocles, in Alexandria, to be tormented, and all the Instru∣ments and Executioners were ready: yet the Of∣ficer being suddenly and unexpectedly by one whispered in the eare, and going out, the Executi∣oner soon followed, and left him naked all alone, and so he escaped, accidit in puncto, quod non speratur in anno: yet had that been all, our defence should not have been praepropera purgatio: we would have

stayed, till we had been beckoned to, to speak as Paul did; (e) but when we hear our Calling vili∣fied, our Ministry decried, as Antichristian and un∣lawful, as uselesse, heedlesse, carnal and unprofita∣ble: we cannot hold our peace, nay, when we hear it voiced, if not voted, null and void, not by the vulgar breath of common and unskilful persons, but at Committees, and by some, in highest place, we cannot then be quiet and content: they that will not be awakened by such a voice, (though we know it came not from the Temple) may have their grace, ad dormiendum Endymionis somnum, for ought we know.

Yet, were it we alone, that were concerned in our Ministry, we should not struggle over-much, were our good only, and reputation, obscured and bedewed with the Cloud, that is, upon our Call∣ing, we should not be so sensible; but we think Religion and the precious truths of Christ are struck at in us, that we are set for the defence of the Gospel, as Paul was, (f) that if the Shepheards be smitten, the sheep of the flock will be scattered abroad: (g) the Ministers in Scripture, (h) are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a name derived from a word, that signifies to rowe, and sit at Oars, as Seamen do, validis in∣cumbite remis, perhaps incumbents sprang from this Original, and the Church is compared to a Boat or Ship: now how a Boat or Ship should come in safe unto the Port or Haven, without her Marriners and Sailers, we do not know. Paul had a promise, that no mans life should perish, but the Ship or Vessel only, (i) yet when the Marriners did think to steal away, Paul tells them, that with∣out

those abode, they could not possibly be saved, (k) its truly said, in tranquillo quilibet potest esse gu∣bernator, in calm and quiet Seas, and in obvious and open harbours, an ordinary person may make a shift to steere; but when the Seas are rough, and the Ports and Channels dubious and uncertain, there needeth skill.

The word of God, in the mouth of one, that is, an Officer, is by Gods spirit, called the word of salva∣tion, (l) for whosoever shall call upon the name of the Lord shall be saved; but how shall they call upon him, in whom they have not believed? and how shall they believe on him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? (m) so it is said of Peter to Cor∣nelius, (n) He shall tell thee words, whereby thou and all thy house shall be saved; and so the Apostle unto Timothy, (o) take heed to thy self and to the Doctrine, continue in them; for in so doing, thou shalt both save thy self, and them that hear thee: therefore we think, salvation and an ordered Ministery, are so in sepa∣rable, that the one is not without the other: neither do we finde in all our reading and experience, that the Ministers were taken away from any people, and yet the Gospel and salvation stayed behinde, that the lights or Candles were removed, as they are called, (p) and yet the Candlesticks continued and let alone, when as we finde a threatning to remove the Candlestick, because the light burnt some what dimmer: (q) we finde salvation and damnation, intituled to, and intailed upon an ordered and lawful Ministry, (r) preach the Gospel to every Crea∣ture, he that believeth and is baptized shall be saved, he

that believeth not shall be damned: damnation is by our Saviour, said to be the losing of our souls, (s) and we dare not undervalue peoples souls: we think mens souls are capable of joy and sorrow, of pain and pleasure, of comfort and torment, as La∣zarus and Dives are said to be: (t) those poyson∣ed pens that have attempted to assert the contra∣ry, have not convinced us; for then we think our Saviour Christ could in no sense have said unto the Thief upon the Crosse, to day thou shalt be with me in Paradice: (u) we think the Devil, (who is himself a spirit,) would not so seriously endeavour, and intend the ruine of them, as he doth; (w) for he is kind and friendly many times unto their bodies, upon condition, he may indanger and insnare their souls, feeds often, and refresheth that, that he may famish and devoure the other.

CHAP. III. The lott and foundation of it.

BUt in this point, as in the rest, we acquiesce in the judgement and authority of the Scriptures that makes the end of faith, the souls salvation: (x) the putting of the Gospel preached from us, a judging of our selves unworthy of eternal life: (y) and do believe, that the Scriptures are the word of God, from Heaven, not of men, as Johns Baptisme is ac∣knowledged to be, (z) that they are given by inspira∣tion from God, (a) and not contrived for politick & worldly interests: that the Prophecy came not in old

time, by the will of man, but holy men of God, spake as they were moved by the holy Ghost; (b) for had they been a cunningly devised fable, imposed on that world, for politick and carnal ends: the deviser and contriver must either have been a good man, or a bad: a good man could not have invented and promoted so great a lie, (c) be guilty of so known a couzenage, obtruded such a cheat upon the world, beguiled so many innocent well-mean∣ing men, do so much evil, that good might come of it: (d) and a bad man could not beget, and breed so handsome and well favoured a Progeny, be the Fa∣ther and founder of so beautiful a brood: we know, that pa••tus sequitur ventrem, the birth doth smell, and savour of the belly: that so much ver∣tue, purity, and self-denial, could not be ingen∣dered, harbored and published, by an ugly, foul, ill-favoured imagination and invention: that Thersites was not the Father of Achilles, nor Absalom the Sonne of Agesilaus: fortes creantur fortibus, & bo∣nis, who can bring a clean thing out of that which is un∣clean? (e) sincerum fit nisi vas, quod cunque insundis acescit.

And he must have been a wise man, or a fool: a fool could not have happened upon so well com∣posed and contrived a plot: that wise men should from time to time allow of, and subscribe unto; and a wise man would not spend so much strength and time, in hatching, framing, falslaying, and promo∣ting of a way, that would not gratifie him, and re∣ward him, cui prosuit scelus, is fecit: hos ego versiculos feci, will be subscribed, rather then so good and happy an invention, should be suppressed or mis∣applyed.

Beside, it either must have been one, or many: one could not plot and perfect, resolve and ripen, begin and end so great an Engine, that was not begotten and brought forth in the same age; but like the Earth, and matter of our Chinah-dishes, is begun by the Father, continued and promoted by the Sonne, and compleated by the Grand-child: nor by ma∣ny; for it was hard for so many good wits, to jump upon so empty vessels, barren and unprofitable an imployment. We acknowledge that there hath been cheats and juggles in Religion; for the sim∣plest plainest men, have in all ages been the most religious, (f) and innocent well-meaning men are aptest to be insnared, and soonest caught: ho∣mines antiqui ex suo ingenio caeteros fingunt, imagine all men as upright as themselves, and innocent; quò magis verax, eo minus suspicax, two hundred men ingage for Absalom, in meer simplicity, that knew not any thing; (g) for where faith swayes, opini∣on and perswasion, are not strangers: men do as verily believe the things they dream of, as walk∣ing persons, the things they see and know, yet we know of none, that are, or ever were in all the world: the Authour whereof, perished unknown or unrewarded, at least in their intention and design: we read of Jeroboam, that made Israel to sin; (h) but withall we read, what his design and purpose in that seducement and imposture was: namely, left the Kingdom should revert, and turn again unto the house of David, (i) we read of Mahomet, prevailing by his faigned Saintship, and exact devotion with the people of Arabia, to inable him to ruine, and remove their lawful Govern∣ment

and Governours: and when he had done, we see him set the Crown upon his own head, and a bit and bridle in their jaws: from which, to this day, they are not free: we have seen the man of sin, exalting and preferring of himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: above all that is call∣ed God, or that is worshipped; (k) but we know, he did it, to enjoy their Territories and Domini∣ons, that he might dispose of their Estates, and subdue their persons to attendance on him, and submission to him: that we may not mention lesser cheats: But what got he, or they that framed and contrived the Scriptures? what was his name, or what was his Sons name? as he speaks: (l) there∣fore we own the Scriptures for the oracles of God, as they are called, (m) and think what's said in them, to be ex tripode, that is, undoubted, cer∣tain, and of eternal verity, and cannot chuse but act accordingly, that is, adventure all, upon the promises therein contained: spend willingly our time and strength, in the study, meditation, and contemplation of them: build upon what is there held forth, to good men and believers, fear what is there denounced against seducers, and ungodly persons: love and rejoyce, in what is there com∣mended, hate and abhorre, what there is threatned and condemned. We are not willing to be mista∣ken, in what so properly concerns us; but if we may believe our own experience for some years, many of us: we think this Calling hath little in it, properly begetting or exciting envy, the Apostles were of all men in the world, the most opposed, and affronted: (n) and in the Catalogue of Pauls

preferments: (o) wherein hee glories and rides in triumph, there is a very little to bee envied: the world is carried on and groverned, by interests and self-respects: all Creatures doe intend their own advancement, and the Ministers are people of ano∣ther interest, not mingling nor piecing with them, and therefore shunned and declined by them: Landamus monitores, sed fugimus: praise and com∣mend the Sermon for a good one, but care not for hearing any more: if you were of the world, the world would love her own, but I have chosen you out of the world, therefore the world hates you (p): our Studies and Imployments doe put us upon many melancholy meditations, when we are alone: and when we come into resort and company, our car∣riage must be grave and serious: wee cannot take that liberty that others doe, because we are in dan∣ger to give offence: so that what is properly the life and comfort of other Callings, and correspon∣dencies, is death and heavinesse to us: yet wee could bear it, if wee were but pittied and bemoan∣ed; but to be sad and heavy, studious and painfull, watchfull and wary in our wayes and walking, and yet be envied, grudged, brow-beaten, and affront∣ed, wee think hard measure, and beleeve wee may say with the Prophet, (q) Woe is mee my Mother, that thou hast born mee a man of strife, and a man of contention to the whole earth: but yet wee bear up in the midst of all discouragements, on this ac∣count, that wee are called to it: (r) thou therefore indure hardnesse, as a good Souldier of Jesus Christ, no man that warreth intangleth himselfe with the

affairs of this life, that hee may please him who hath chosen bim to bee a souldier: when the Soul∣diers were discouraged at Tredagh, yet when the Generall went formost, and intimated their En∣gagement, they ventured all: when wee look up∣on our work and entertainment in the world, wee finde an ap••nesse to bee discouraged, as he did (s); but when wee look upon our Leader and Comman∣der Jesus Christ, and our Commission from him, wee are resolved and enlivened: wee are not ignorant how many injuries and inconveniencies, wee are exposed to, by this condition wee are in; but we consider who hath put us into this condition: wee are advised of all the woes and sorrows ••hat at∣tend us, if we preach the Gospell; but we consider withall, that a necessity is laid upon us, and woe is unto us if wee preach not (t), and wee think, the second woe is heavier than the first, and are wil∣ling and resolved, rather to lose our ease and inte∣rest in Earth, than in Heaven; our short uncertain lease and term, than our inheritance, our parts in Paris, than in Paradise, (contrary to that prophane exp••ession of the French-man,) in a word, to enter into life maimed, than having two hands and two eyes, to be cast into hell, where their worme dieth not, and their fire is not quenched (u). When Cardinall Tolet was admonished by some of his Collegues, to enlarge himself a little more in the entertainment of those delights and comforts, that his place afforded, and the Scarlet Gown did offer to him, because in those there was a greater certainty: haec habui qua edi; but the hopes and comforts of another life, which hee seemed to rely and dote upon, were ayrie, and

uncertaine, farre of, and in the dark; he answered, if it fell out that there was no other life but this, yet the worst was, but the losing of his labour, which had an entertainment & refreshment in the acting, that is, a proper and proportioned imploy∣ment of his faculties; but if there were another life, he should for ever lose his soule, and he was not willing to venture the losse of that.

When Socrates was threatened death, unlesse he would forbeare instructing of the people, (as his manner was) against their Country way of wor∣ship; he told them, what they forbad, God did command, and he thought it safer to obey God then them; and for their threatning, he knew not whether death were not rather to be chosen, if he were at liberty; for in death he knew it should be benè bonis, and malè malis: the Poets were the looser sort of Heathen, yet more then one of them could say, non omnis moriar, but we have the sure Word of God for our encouragement and invitation, and being so perswaded, we must be proved if we be serious. The Proverbe sayes, You must give loosers leave to speake, for wee having the same Spirit of Faith, according as it is written, I beleeved and therefore have I spoken, we also believe and therefore speake. (w)

If it be said, our Calling hath not been imme∣diate by Jesus Christ in person, as the Apostles was, or by a voice from Heaven, as the Prophets, and therefore we may leave it if we will; if it be hard and heavy to us, we may lay it aside, and accept a Writ of Ease, that seemeth by our adversaries to be offered to us.

We answer, Though it be immediately from men, yet its originally and mediatly from God, and Jesus Christ, though ministerially and instru∣mentally f••om men, yet au••horitatively and prin∣cipally f••om God: The Elders of Ephesus were neither Prophets nor Apostles, yet the Holy Ghost had made them overseers of their flocks, (x) Archippus, nei∣ther Prophet nor Apostle, yet had his Ministery from the Lord and in the Lord, (y) as in the se∣quell we hope to prove; neither do we thinke it faire to lay down that at the discretion of a mo••tal erroneous ill-affected man, which we think we took not up without the immortall unerring well-af∣fected God, to leave that in a pet and discontent, that wee have spent our strength and time, our youth and vigour, in procuring what hath cost us so deare, we think not fit to part with so cheape, omer at ille prius, vendere jure potest.

This we acknowledge is the great and serious reason that we are not willing that our Ministery should be annihilated, the office utterly abolisht and extinguished; because as we have said, our peoples souls and their eternall welfare is at the stake: But this is not all, for we think their tem∣porall and worldly happinesse, is much concerned in it; for though its true, that an Esau's dwelling may be the fatness of the earth, (z) and by his Sword hee may live, though Turk and Pope may graze upon the goodliest pastures of Asia & Europe, though God gave unto the Heathen, raine from Heaven and fruit∣full seasons, filling their hearts with food and gladnesse: (a) Though Egypt, a fruitfull Countrey, be given unto Nebuch adnezzar, as wages for his service a∣gainst

Tyre, (b) yea, though no man knoweth either lone or hatred, kindnesse or unkindnesse, favour or frownes, by all that is before him, as the wise man speakes, (f) yet we think that the Gospel never is removed from a Place or Nation, but the People of the Place are made to feele the want of it; both Peace and Plenty commonly go with it. The Sword comes commonly to revenge the quarrel of Gods Cove∣vant. (g) When Israel had been a long season without the true God, and without a teaching Priest, and without Law, there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the Countries; Nations was destroyd of Nation, and City of City, for God did vex them with all adversity. (h) When Jerehoam for politick and world∣ly ends, had altered and new modelled the Tem∣ple-Worship, and set up wayes of Worship that should be subject to, and serve his carnall interests, (i) and had forced the ••riests and Levites to forsake, their Suburbs, and made him Priests of the lowest and meanest of the people, (k) there quickly followed de∣solation and destruction, as the story plainly tells, (l) and that without recovery, or restitution unto this day; and howsoever Juda lasted somewhat longer, yet when they also m••cked the Messengers of God, and despised his Word, and misused his Prophets, the wrath of the Lord brake out against his people, and there was no remedy. (m) And though the Gospel was once more offered them in the Ministry of John the Baptist, yet withall, the ax was laid unto the root of the tree, that if it bear not fruit then, it might be cut downe and cast into the fire, (n) and though the execution of that sentence were for a time deferred and put off,

yet at the last it came upon them to the uttermost, as the Apostle speakes, (o) and the Gospell was translated to the Gentiles, (p) and though with them the Gospell went on conquering, and to conquer for a long time, (q) yea when they also waxed wanton, began to play and trifle with the holy things of God, when spi∣rituall and powerfull Preaching was laid aside, and tales and stories told the people in the stead of it; When the ordinary and saving Gospel truths grew cheap, and lay dispersed and neglected every where, and Revelations, Visions, and Apparitions of the dead, began to be received, admired, and entertained; when publique Meetings and As∣semblies began to be neglected and grow thin and rare; & Separation, Monkery, and Monastick-living to be exalted and cryed up, as it did about six hun∣dred yeares after our Saviours comming in the Flesh; The Saracens in the East, and the barba∣rous Northern Nations in the West, brake in and rooted up, and ruined all before them; when the guard and fence which God had set about his Church, was plucked up, the Boare out of the wood did wast it, and the wilde beast of the field devou••e it, as the Psalmist hath it. (r) When God is in a place its good to keep him, he never comes nor staies alone, but if he be offended and departs, he does not smile: when the King in progresse came unto a place, he brought rich furniture and hangings with him, but when he went away, they tooke them down again, and carried them away.

Certain it is, the Church and Truths of Christ, and of the Gospel, shall continue in the world, untill the end of it, (s) the gates of hell, the plots and powers

of the Devil, shall not prevail against it, (t) his house is built on such a Rock, and ground, as winds and tempests cannot overthrowe; but that it shall continue in this Island alwayes, we cannot warrant and as∣sure. The Starres in Christs right hand, no man can put out; (u) but he may go with them into ano∣ther Clymate and Country of the world, the Sun it self, the most illustrious and glorious Starre, doth set and rise: the Kingdom of God hath been taken from the Jews, Gods darling and beloved Nation: (w) and why it may not be from us, we cannot tell.

We have as many pawns and hostages as other men, and as little reason, to desire confusion and calamity, are like our selves, to be the first that suf∣fer, and have retinues and dependencies, as well as any; but do not know, what Patent and Com∣mission, England hath to be unruly and rebellious, no more then others: why she by the Prophet may not be sent, to Shiloh, as well as Judah was, to see what God hath done to that place: (x) why England should be born with, and indulged, to mock the Messengers of God, to despise his word, and to misuse his Prophets, and not the wrath of the Lord arise against them, until there be no remedy: (y) though it may be truly said of England, as it was of Ephesus, (z) that she hath born and had patience, and for his names sake, hath la∣bored, and hath not fainted: yet, if God have any thing against her, (as no doubt he hath) yea, that very thing, namely, that she hath lost her first love, (a) we know no reason, why he may not come against her quickly, and remove her Candlestick, unlesse she repent and do her first works.

Let no man therefore blame and censure, our godly jealousie, when we see no Porters at the Temple Gates, to examine and observe who goeth in, or cometh out, as there was among the Jews, (b) wh••n there is nothing setled in the affairs and things of God, when Congregations and Assem∣blies are continued, to pray and preach down the Ministry, and maintenance of this state and Church, as Antichristian, carnal and unlawful: when no provision or preparation to so great a work, is thought convenient or necessary; but a si quis, passed upon every Church-dore, that who∣soever will, may come and consecrate himself, (c) offi∣ciate and exercise his gifts, though it may be, ••e he is a Romish Priest or Jesuite: yea, when we are told, it ought to be so, and that no man ought to interpose or oppose, but all be left unto the will of God, and working of his spirit, in the minds and hearts of his Elect: Church-matters and affairs left wholly unto Jesus Christ, and no man meddle with them, further then he is ingaged, stirred up, and set on work by those flames of holy fi••e, that God hath kindled in his heart and spirit: we think these be sad symptoms of a drooping and decaying state, of want of love unto our Lord and Master Jesus Christ, who surely would not have his Servants so indifferent: puts Peter to approve and evidence his love, by feeding of his Lambs and sheep, (d) and when Paul saw, that after his departure, grie∣vous Wolves should enter in among them, not sparing the flock, yea of their own selves should men arise, speaking perverse things, to draw Disciples after them, (e) he doth not leave all to Jesus Christ. Though he was

then, as were we, and conversant with his Church, as now he is, but send for the Elders of the Church, and bids them take heed unto themselves, and all the ••lock, over whom the holy Ghost had made them overseers, to feed the Church of God which he had purchased with his own blood, (f) yea, bids them watch, and remem∣ber, that by the space of three years, he ceased not to warn every one of them, night and day with teares, (g) yea, that no man may pretend Christs service for his carelesness, and think therein, he acts according to the mind and will of Christ: we will produce Christs speaking to the Church of Ephesus, to whom Paul spake before, (h) I know thy works, and thy labor, and thy patience, and how thou canst not bear them that are evil: an•• t••ou hast tried them, which say, they are Apostles, and are not, and hast found them lyars: when he was in the flesh, he told us, (i) that while men slept, the enemy came and sowed tears among the wheat, and went his way; and we think, that charge doth in a special manner belong to us, that Paul (in a manner) concludeth his Epistle to the Corinthians with (k) watch ye, stand ye fast in the faith, quit you like men, be strong; and that which he gave unto Ti∣mothy, when he was ready to be offered up, and the time of his departure was at hand, (l) Preach the word, be in∣stant, in season, out of season, reprove, rebuke, exhort, with all long suffering and Doctrine; for the time will come, when they will not indure sound Doctrine, but after their own lusts, shall they heap unto themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables: (m) yea, that of Jude, who wrote a great while after Paul, (n) who thought it needful, that he should write unto them, and ex∣hort them, that they should earnestly contend for the faith,

which was once delivered unto the Saints. We know not how soon some of us may be summoned for to appear before him, and we would be loath for to be Children when we come, and asked, as David was, with whom we have left those few sheep in the Wil∣der nesse: (o) the Lord inable us for to remem∣ber and consider, the things that do belong unto our peace, at least in this our day, before they be hidden from our eyes, before the dayes come, that our enemies shall cast a trench about us, and compasse us round, and keep us in on every side, and shall lay us even with the ground, and our Children within us, because we know not the time of our visitation, as our Saviour Jesus Christ speaks to Jerusalem, with weeping teares. (p)

CHAP. IV. The generall Objection answered.

BUt perhaps it will be said, we are mistaken, and misapply what's meant well: if we conclude, that godly Ministers are laid aside, because some others are incouraged to exercise those gifts and graces God hath given them that are not counted and esteemed Ministers by all: that is, that are not educated in the Universities▪ nor solemnly ordain∣ed and set apart to that imployment; but take oc▪casion, as its offered to them, to speak unto men, to edification, and exhortation and comfort, as the A∣postle speaks, (q) and as they have received the gift, so to minister the same to another, as good Stewards of the manifold graces of God, (r) that because the best are bad enough, and need be quickened and stirred

up, all may have liberty to do it, if they will and can: and because many places are exceeding igno∣rant, and destitute of the knowledge of God, those that are able, and willing to instruct them, may have liberty to do it, and not be curbed and dis∣couraged therein: and if Gods spirit have breath∣ed upon any one, and put him on to do good, he may be allowed to do all the good he can, (s) and that great work of teaching and instructing others, may not be straitned and confined unto some few that must be trained up, and fitted by a tedious and long-winded education, or else be silenced, and shut out; but that any one may trade in spirituall things, and no imbargo or restraint be laid upon them: in a word, we wish that all the Lords people did prophecie, and that the Lord would poure out his spirit up∣on them, as Moses did: (t) and why this should oc∣casion feare and jealousie, we do not know.

The Lord forbid that we should go about to hinder any body from doing good: or to straiten and confine the doing of it unto any kind of men; for we think all bound to do all the good they can, (u) but because there may be much de∣ceit in universals, we humbly crave, that our an∣swer may be taken in these particulars.

1. That all good cannot be done by all: in a Ship, all cannot steere: in an Army, all cannot rule: in a Family, all cannot be the Steward. (w) who then is a faithful and wise Servant, whom his Lord shall make ruler over his houshold, to give them their portion of meat in due season. Some must do one thing, some ano∣ther, and no man chuse his work, but take that

work that is assigned him, though it be not that which he desires, or thinks himself fit for: Adonijah sayes, I will be King, x yet was not fit for it, I have not sent these Prophets, (sayes God) yet they ran, I have not spoken to them, yet they prophecied (y) its not enough to have the general calling of Christianity; for exercising a particular jurisdiction or imployment in the Church or State; but we must have Orders and Commissions in particular: neither is the best and noblest imployment alwayes fittest: what of∣fice is more noble then to be Embassador unto his Prince, yet none are such, till they be chosen and deputed, nor entertained and allowed, till their Letters of credence be produced and perused: it is an excellent work, to cast the Devil out, and when Christ gave Commissions for it, they fell before them and were subject; (y) but when some under∣took it without Commission, the Devil would not obey their Warrants; (z) but got the better, those in these late Warres, that took mens goods, and were not in Commission, have been forced since, for to restore them: let men therefore consider, that the work be theirs, as well as good, else they may suffer, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as busie bodies in other mens matters, as the Apostle speaks. (a)

2. All is not good, that is so called, conveniunt rebus nomina saepe suis, non semper, good is a nick∣name sometimes, and not set where it should be: oum rem non poteris, (sayes the Polititian) da verba, if you cannot do whats good, yet call that good you do: let the voice be Jacobs voice, though the hands be the hands of Esau: (b) your Brethren that hated

you, (sayes the Prophet) that cast you cut for my names sake, said, let the Lord be glorified, (good words) and yet they sometimes think it too, as well as speak it, (c) the time shall come, that they that kill you shall think they do God service: the Pharisees appeal unto our Saviour, whether they said not well, that he was a Samaritan, and had a Devil: we must not therefore take mens bare word, but b••ing it to the touchstone; for all is not gold that glisters, bonum non oritur nisi ex causis integris, malum ex quolibet de∣fectu: miss▪ but in another matter, manner, end, and all is marr'd: Church-work and Clock-work, are much alike, if but one wheele be out of tune, it will not go well: if Saul may be the Judge of his own acts, he had performed Gods Commandement, when he had sinned grievously against him; (e) for which fact, he was for ever laid aside. (f)

3. If it were proved never so good, yet we are sure, its new: we acknowledge, men may edifie themselves, (g) and one another, (h) yea, teach and instruct, such as are under them, and appertain unto them: (i) so it be things themselves have learn∣ed, and practised before, and be done in an humble, modest, private, self-denying way, and this is not new; but if they will be publick teachers of the Law, not knowing what they speak, nor whereof they af∣firm: (k) or will usurp the places and powers of another: (l) then it is new: not seen nor practised in any Church or State, till about an hundred years agoe; and whoever reads that story, will hardly be perswaded there was good work. And what is new, must be examined: in rebus novandis, evidens

debet esse utilitas: there is no question, but there may be changes, but they alwayes must be for the better: and it must be very good, that is thought better in a change; for custom in a course, doth flat∣ter and facilitate the same exceedingly, elige vitam optimam, consuetudo faciet jucundissimam: no man (sayes Christ,) (m) having drunk old wine, presently de∣sires new; for he saith, the old is better, old way, and good way in the Prophets are Synonyma▪s: (n) The Thessalonians, (as we have seen) are allowed for to edifie and comfort one another, and the aged wo∣men to teach the younger; but are bidden notwith∣standing that, to know them that labour among them, and are over them in the Lord, and admonish them, (o) and to esteem them very highly in love, for their work sake, and the Women are commanded silence in the Churches, (p) though allowed to teach in private, and upon occasion, what men have bin accustomed unto, they are the better able to distinguish & give judgement of: it was good Armour, doubtless) Saul puts on David, (q) but David had not bin used to them, what the senses have bin exercised & versed in, they will be better able for to judge as he speaks, (r) and therefore the Apostle doubts not, to make that the guid and rule of tryal, (s) mark those that cause di∣visions and offences, contrary to the Doctrine that ye have learned, and avoid them: he would not have their palat again distasted with the new devices of false and erroneous teachers; but would have them stick and cleave unto the truth they had been versed in, and accustomed unto: as he likewise adviseth his dearly beloved Timothy, (t) to hold fast the form of sound words which thou hast heard of me,

and doubts not, but that would secure him in the worst times; but thou hast fully known my Doctrine, manner of life, purpose, faith, long suffering, charity, patience.

4. In all great changes, there should be allowed a taste: as Moses sent men into the Land of Canaan, for to discover and propose unto the people, some experiment, and tryal of the worth and goodnesse of the fruits that grew therein: (t) so in these great al∣terations, in the Churches, its good to mark well, what the first fruits be, ut prima cesserunt, erant uni∣versa: (u) if the first-fruits be holy, so is the lump also: the best liquor is that which runneth first; worse it may after be, seldom better, as in the broaching of the Gospel first, three thousand were converted; (w) but after, Sermons did not work such wonders: now if we may know, ex ungue Leonem, or, ex pede, Herculem: a Lyon by his paw, or a Giant by his toe: we have no reason to be over-much in love with this new way: when we consider, how many da∣ring errors it hath produced, how many Monsters this Lethaean Doctrine hath ingendered: at first, men stood amazed, and knew not what to think, the newnes was a garnish, that did much invite, but time hath shewed the unwholsomnesse thereof, how empty, airy, windy, those things are, that in these late years, have been proposed and set to sale, by these late gamesters: whether sinners have not been found under the notion and name of Saints? Wolves in the cloathing and garbs of sheep, flesh under the name of spirit, ranting lasciviousnesse under the profession of exact and rigid abstinence:

now if the first fruits be thus unholy, what will the lump be, if the root be impure? what will the fruit and branches be? it was Gods goodnesse, that these Cockatrices were not crushed in the Egge, but were suffered thus to break forth into a Viper, (x) for men would have been apt to think, some good had been supprest and stifled, and that the spirit had been quenched and restrained: whereas now they have had time and elbow-room enough, to shew them∣selves, and will not be so pittied as they would have been, if they had been persecuted, and crush∣ed in their Cradles, as Christ had like to have been: though they were not altogether new to us: the insurrections, tumults, confusions, and disorders that grew in Germany, upon the same grounds, might have admonished us; and had not these ex∣crescencies bin mannaged, and mastered by some more cunning, well advized heads and hands, that have nourished and bred them up, as men do Ty∣gers and Bears, to make a gain and an advantage of them in the end: they would have worried and devoured one another long before this, as the false Apostles did in Pauls time: (y) and if at any time, they break their Chains, and get loose from their Keepers, we may have cause to wish they had not grown so lusty.

5. But perhaps it will be said, no body suckles such Imps as these, good honest people are inten∣ded to be countenanced and incouraged: whose holinesse and graces do bear witnesse unto their gifts that have been tryed and found blamelesse, and well deserving: we think that many such,

think it unlawful to be thus imployed, or if they have been tempted and seduced unto any such ex∣travagancies and intemperance: yet now they are awakened and taken off, and are willing to ac∣knowledge with him in the Prophet, (z) I am no Prophet, I am an Husband-man; for man taught me to keep Cattle from my youth, do finde the work is not so easie, as they thought it had been; for howsoe∣ver popular applause, may blow men at the first, into a Pulpit: yet when the winde fails, or turns, they will come down: no Trade is driven long, or unto Profit, without a stock, gaudeo quod spectant o∣culi, me mitte loquentem, was at the first a fine thing; but when for want of store & plenty, the same Cole∣wort is served up again, it will be nauseous: those that without wit at first, ran to them; at last, without fear, will run from them; and those that came into into the Pulpit, to be admired and wondred at, will not be willing to be rejected and unde••valu∣ed, quem tulit ad scaenan ventoso gloria curru, Examinat sensus spectator: a carelesse hearer kills; but a Mi∣nister that hath a Calling, and is furnished, will bear it well enough, and assure himself, the Seas will flow again, as well as now they ebbe: as Christ preached his hearers all away; but the Apostle (a) yet gave not over, but incouraged himself a∣gain: now if we set by these conscientious scru∣pulous men, the rest wil be too few, to do this great work; for its as true as ever, that the Harvest is great, and the labourers are few; (b) for those that have pretended to assist and aid, have greatly ad∣ded to our labours, and have put us to begin our work a new: to lay again, the foundations of repen∣tance

from dead works, and of faith towards God, of the Doctrine of baptismes, and of laying on of hands, and of the Resurrection of the dead, & of eternal judgement, (c) instead of propagating, they have plundered and depopulated many precious truths, or at least, en∣deavoured to do it: so that there is need of many hands to carry it on again, and set it forward: and we think there will not be good, humble, modest, private Christians enow to do it, though the in∣couragements were greater.

6. But finally, we answer, that we think, there will be work enough for them and us; no doubt it may be truly said, to the honour and renown of English Ministers, that many godly private Christi∣ans have attained unto, and gotten very great abi∣lities, by hearing, writing, and repeating good Ser∣mons: by frequent and assiduous reading of the Scriptures, by learning English Catechismes, and such little easie bodies, and compendiums of Divinity, by much discourse and frequent conferences, a∣bout matters of their Estates and souls, and reading good English Books: unto all which, they have been frequently and seriously exhorted, by the Ministers; and these abilities, (doubtlesse) they may and ought to use; but it must be in a subordinate and sober way, not in a tumult and confusion, as those Babylonish Brick-layers, that understood not what ano∣ther said; (d) but mannaged and kept within their banks and bounds, by Ministers, who may charge them, and look unto them, that in their meetings and conventions, they vent no other Do∣ctrine, neither give heed to fables, and such things, as

Minister questions, rather then godly edifying, which is in faith: (e) as in the building of the Temple, there were many Labourers that furthered the work; but not that gave out patterns for the direction of it (f) so private Christians may help forward the work of God exceeding much, if they will act by order and direction from the Ministers, and Pastors of the place; but must not be for that, set up and substi∣tuted in the Office, place and power of the Mini∣ster and Pastor, may help the building very much, yet must not be esteemed, Master-builders, as the A∣postle calls himself, (g) though they perhaps do understand, the model of the work, and will offer, and may afford their service at a cheaper rate; but notwithstanding these assistants, and subordinated Labourers, there must be some ordained Pastors to attend, & wait upon every flock or Congregation, and take the custody and care of them upon him, and be accountable to the chief Shepheard for them.

CHAP. V. The Question stated.

IT is well said, minimus error in principio, erit max∣imus in fine, a line distant but a very little, in the centre, at the circumference, will be a great way off: and therefore in foundations, men must be very wary how they erre: when the doubt or question is not stated well, there is muc•• ••rang∣ling to little purpose: the Apostle seem•• to make

that the ground of their vain jangling, that they un∣derstood not whereof they did affirm, (h) that is, did not state the question well, whereabout they wrangled, and moved doubts; that we therefore, may not erre this errour, nor lose our way in setting out; we desire our sense, may be conceived, and taken in this ensuing thesis, proposition, apho∣risme.

That in every setled, well-ordered Church, there ought to be some persons set a part, to attend and act in holy things, with more assurance and Authority then others; besides the labours and en∣deavours of godly, well-affected, private Christi∣ans.

1. We say, Church; that is, assembly and so∣ciety of Christians, for spiritual and religious ends; for though the word may signifie, any call∣ed or assembled Company, though for externall ci∣vil ends: as that meeting is called: (i) yet we use it here, in an ecclesiastical and spiritual sense, for religious meetings and Assemblies, as the Apostle doth, (k) to shew, that we intend not civil meet∣ings; but confine our selves to those that are di∣vine and spiritual: but we take it in the utmost Ecclesiastical, and spiritual latitude; for we think, what we affirm and set down, is true, of the Ca∣tholick Church of Christ, and of every Member, division, and sub-division of it, from universal to particular, from national to provincial, and from thence to parochial, and congregational; for in eve∣ry one of these, there ought to be some set a part.

2. We say, setled: that is, grown up, and come

to some maturity and ripenesse; for though a rude unpolisht company of two or three, may in some sense be called a Church: (l) as an Embrio con∣ceived, but not fashioned in the womb, may be called a man, as the Psalmist seems to intimate: (m) yet we mean not, such a young unformed Compa∣ny, as the Church in Adams and the Patriarks Fa∣milies: or if grown up, yet in distemper, or un∣setled, by some external accidents, as the Church yet in the Wildernesse, (n) and as it was in that confusion, which the Prophet doth allude to; (o) but we mean, a Church enjoying some external quiet, and communion with her self and others: as that was, after Saul was turned preacher, (p) and of a Lion was become a Lamb, though it be not eve∣ry way accomplisht, and accomodated, though it be liable to troubles and persecutions.

3. Well ordered, we acknowledge, this might be implied, in setled, yet think it good for plain∣nesse, to expresse it; for a thing may be setled ill, or out of order, as all materialls belonging to an house, may be comported, and brought together, and layd down on an heap, and so far setled: yet is not property an house, till it be coupled, and joyn∣ed together fitly; and so stuffe, and all necessaries to make a Garment: so there may be a rude, pro∣miscuous unpolished Company that may be setled, that is, resolved to live and act together: yet un∣distinguished, and placed unjoynted and unor∣dered, as they ought to be, and must be, before they can do businesse, and encounter difficulties; for action supposeth and requireth order, a broken

tooth, and foot out of joynt, may not be trusted to, nor any stresse laid on them, as the wise man speaks: (q) We mean therefore, a body joynted as it should be, having Head and Members, orderly distinguisht and complying, by the nerves and si∣nues, with one another, as the Apostle speaks, (r) not that we think it needful and essential, to the being of a Church, that this order be exact and per∣fect here, but that we think it should be aimed at, and laboured for, and some degrees attained; as a Ship must have some tackle, and accomodations, before it can be put to Sea, and make a voyage; for though it be not necessary to the being, yet it is to the beauty and well-being, (s) joyning and behold∣ing your Order: and though he could not order all things, in the Church of Corinth, when he was with them, yet he promised to do it at his return. (t)

4. We say, some; for the Church is a body, that hath dissimilar, and heterogeneal parts, is integrum as well as totum, and hath offices distinct, and divers from one another; (u) for as we have many Members in one body, and all Members have not the same Office; so we being many, are one body in Christ, and every one members one of another. A body is not a lump of flesh, unorganized and undistinguished; but orderly accomodated with Members, answerable unto the functions needful for it; (w) for the body is not one Member but many: some therefore must be set a part, not all, its t••ue, all should be Saints, at least in shew and in profession; (x) but all the Saints should not be Governours and Rulers in the Church, (y) salute all them that have the rule over you, and all the Saints:

Gods people in the old administration, under Mo∣ses, had as fair a title unto Saint-ship, as ever any people in the world had: (z) ye shall be a peculiar theasure unto me, above all people; for all the earth is mine, and ye shall be unto me a Kingdom of Priests, and an holy Nation. So that they were not without book, when they said, that all the Congregation were holy, every one of them, and the Lord was among them: (a) yet Aarons Priesthood was asserted against those oppo∣sites. Men may be holy, and yet not high; graced with favours, and endearements of great concern∣ment, yet no•• set up in Mose•• Chair, nor beautified with Arons Ornaments: all are not overseers in a Congregation, nor Captains and Commanders in a Company: so God hath set some in the Church, first A∣postles, secondarily Prophets, thirdly Teachers; (b) and therefore might well ask, are all Apostles? are all Prophets? are all Teachers? if all were Teach∣ers, who should be taught? if all Shepheards, who should be sheep? where all are set apart, none are set apart, eadem est nimia, & nulla divisio.

5. Set apart, that is, designed and devoted to the work betimes, as Aarons Sonnes were, (c) and Sa∣muel, whilst yet an Infant, (d) that so they may be trained up and educated, answerably; for if that great King would have none about him, to attend and wait upon him till they were qualified, and fit∣ted for it: (e) how much more may the great God, require a training up, and education answerable to the place and service they are intended for; its true, Gods spirit and the graces of it, are the main endowments that are required, that they be holy,

godly men, that they be full of faith and of the Holy Ghost, as Stephen was; (f) for they will ne∣ver do the work of God well, that have not first Gods work done on them: will hardly labour and endeavour seriously▪ to make their hearers and Scholars better then themselves; but that's not all, they must have fitnesse for the service, which all Gods people have not: in former ages, when God did more immediately endow and qualifie for that great work: yet, education and instruction was required, how to discern those visions and appari∣tions which they had, God called Samuel, (g) but he runs unto Eli, & thought it had been he: so God sends a Prophet unto Jeroboam & bids him come away & not accept of any entertainment that should be offered him: & upon this ground, he doth refuse the Kings; (h) but another Prophet comes unto him, and pre∣tends a Message from an Angel, for his going back: (i) the young Prophet obayes the old Prophet, and believed the latter order did supercede the former: yet for this his weaknes & mistake, for this credulity & inability for to distinguish, calls & orders, a Lion meets with him in his return, and kills him: (k) therefore in those times, there were not only Pro∣phets, but Prophets Sonnes, that had distinct and proper education, that dwell together in one place, (l) and had one over them, for to instruct and guide them in the knowledge and cariage of those great affairs: (m) that as the Priests Sons had their Fathers and Brothers to instruct and bring them up, in the knowledge of what they were to be im∣ployed in, when they were men, so the Prophets had Fathers also, designed and appointed unto

them: (n) by whom they were directed and in∣structed, how to understand and answer those ce∣lestiall influences; which shews that holiness and sanctifying grace was not enough.

So much more now, when there is more requi∣red from those Servants and attendants, and lesse bestowed; for in the Apostles times, there was not only required sanctifying grace, but also many o∣ther qualifications and endowments, to inable god∣ly men for Offices, and publick administrations, as the Apostle shews at large: (o) which, if godli∣nesse had bin enough, might have all bin spared, nam frustrâ fit per plura, quod fieri potest per panciora: as he said, when they were debating an Embassa∣dors instructions, mitte prudentem, & nihil dicito: so Paul might have said, see they be godly men, and care for nothing else. The Apostles were not only holy, godly men, but had also their breeding and educa∣tion under Jesus Christ, for some years, yea had been used & accustomed unto the work, yet when they were to go alone, to encounter with the great and common enemy, they are commanded to tarry at Jerusalem, until they were endued with power from on high. (p)

6. Set apart, that is, examined and tried, by men inabled and appointed thereunto; for they are not to be the Judges of their own abilities; for all are partiall to themselves, and apt to think their own Geese Swans, Ante omnia videndum, ne suprà vires quid aggrediamur, quia ferè plus nobis videmur posse, quàm possumus: (q) who is Shechem, that we should serve him, and would this people were under my hand,

then would I remove Abimelech: yet he found it not so easie, when he came to act it: every body can rule a shrew but he that hath her: its fit, mens for∣ces should be considered, before they be intrusted with great adventures: when David offered him∣self to go against Goliath, Saul takes a good account of him, upon what grounds he durst adventure, upon such a duel: and puts him not on, till he had given satisfaction: (r) the very Deacons must be proved, before they be admitted Officers, (s) much more the Ministers: Timothy was dedicated and de∣voted to the work of God, by education under a godly Grandmother and Mother, (t) and by pro∣phecy, (u) and by the hand of Paul: (w) yet all this would not serve, but he must have hands im∣posed by the Presbytery: (x) and accordingly, he was to charge others, that they should teach no o∣ther Doctrine, (y) nor lay hands on no man sud∣denly, (z) and Titus was left in Creet for the same reason: (a) both of them being able and confi∣ding persons: of whose fidelity and skill, the A∣postle had had much experience, as he speaks of Timothy. (b)

7. To attend: God sayes, he is a great King, (c) and must be waited on accordingly, as Solomon, that great King was: (d) never did God appear, without a great train and retinue: (e) his Mini∣sters must be attendants on him, not come and go, when they see cause; but fixed and annexed to their Office, as the Apostle speaks, (f) God will not have his work done by any body, that can do it, but by those that are designed and ap∣pointed, as that man called his own Servants

to distribute and give his goods unto, (g) and they must not be out of the way when they are called, but attend continually, as the Apostle speaks, (h) can∣not depute and substitute another in their stead; as the Keepers of the Great Seale, at every sealing must be present; so the Officers and Priests of God were to attend, and if a Stranger offered to come neere, though in good will, he was to be put to death, (i) and if they were more slack and negli∣gent, in putting this severe decree and rule in exe∣cution, God did it for them, as in the case of Ʋzzah, (k) not that God intended they should be drudges, and harass out themselves, till they were spiritlesse, and fit for nothing; for we see, he succoured and relieved Moses, when he did complain, (l) accor∣ding to the good advice, that Jethro his Father in law, had given to him, (m) and though the Priests were to attend, and wait upon the service in their courses, as Solomon, by Davids direction, had ap∣pointed, (n) and Zacharias doth accordingly attend: (o) yet there were four and twenty courses, (p) so that it came unto their lot to attend, but one moneth in two years: and therefore Paul enjoyn∣eth Timothy, to give himself wholly up to that at∣tendance, (q) and as now the case is with Mini∣sters, & those that are to wait upon the holy things of God, all is too little: so much work to be done, so few to do it, so many lets within us, and without us: so few encouragements, that we may well say, with the Apostle, (r) who is sufficient for it, though he do nothing else.

8. And act: the Church without her Officers,

is like the hulk and body of a Ship without her Tackle, Marriners, and Sea-men, and cannot move nor act no more then that can. The Church in Christs time was pretty wel equipped and accomo∣dated, could move and saile within view of the Shore, and so were ordered to do, (s.) Go not into the way of the Gentiles, and into any City of the Sama∣ritans enter ye not; they were not fit for bustles and encounters yet, and therefore when their Pilot was departing and going from them, he bids them tarry at Jerusalem, till he provided them a better and a fitter equipage: (t) one sayes a Ship is avis lignea, a wooden Bird, and a Bird we know cannot flye swiftly, except her wings and feathers be dry and smooth. God therefore, that he might inable the Church, his Arke, or wooden Bird, to fly the better, and encounter difficulties; sends down according to his promise, wind and fire, both for to dry her moystened and ruffled feathers, and beare her up above the scornes and calumnies of popular and vulgar breath; (u) And suddenly there came from hea∣ven a sound, as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues, like as of fire, and it sat upon each of them: and they were all filled with the holy Ghost, and began to speak with other tongues, as the spirit gave them utterance. Fire is the most active element, and therefore was predominant in this accommodati∣on, to shew that Ministers ought to be active, are often in the Scripture called Angels, (w) the seven stars are the Angels of the seven Churches, and we know what's said of them, (x) who maketh his Angels spirits, and his Ministers a flaming fire; its true, God is to be

attended with more then are to be imployed; (y) the charets of God are twenty thousand, even thousands of angels, so (z) ten thousand times ten thousand stood before him, yet all of them are to be Agents, able and apt to act what shall be ordered and appointed to them; so that if he say unto one go, he goes; to ano∣ther come, and he comes; and to his servant, do this and he doeth it. (a) They say the Russian Emperour, when any solemn entertainment is to be made, hath ma∣ny Citizens, mechanick persons arrayed and set out, to stand as Mutes in the solemnitie, and looke on; but God will have all his servants and atten∣dants to be vowells, will have no blemishes that disable unto action, will have no Idolls in the Church his holy Temple; that have mouthes and speak not, eyes and see not, they have hands and handle not, feet have they and walk not, as the Psalmist speaks, (b) and therefore that is especially put in, that he be apt to teach, (c) and an unfitnes here, begets a nul∣lity, as it doth in a knife that is not apt to cut, in an instrument that is not apt to sound; as Aristotle sayes, perforatus calix, non est mutilus, sed nullus: an hole in an earthen vessell, destroyes not onely the beauty, but the being of it.

9. In holy things, that is the things of God, such as the Temple and Altar were among the Jewes; (d) and such as the word Prayer, Sacramnt••s, and Censures, are among the Christians; for as there were Guides and Overseers in the Temple, to at∣tend and order at Administrations, & the stranger that came nigh was to be put to death; (e) so in the Gospell Administrations, some must be specially

provided and devo••ed unto these attendances and administrations; the Church of God is compared unto, and called the house of God, (f) as therefore in a settled well-ordered house, there alwayes is and must be, some body to oversee and act in all do∣mestick administrations; so in the Church, the A∣postle makes the parralel, (g) One that ruleth well his owne house, having his children in subjection, with all gravity; for if a man know not how to rule his own house, how shall he take cart of the Church of God? The Ministers of the Gospel are and ought to be Masters of the Assemblies, as the wise man speaks, (h) that the meeting may not be confused, and the more part know not wherefore they come together, as it is said of that confused company; (f) for though the Scriptures (i) be the Word of God, and able to make us wise unto salvation, as the Apostle speaks, (k) yet without a guide all cannot understand them; (l) there is eternal life involved and bound up in that Book, but they must be searched before that can be found, (m) they must be opened and divided by a Work-man, (n) that every Son and Servant in the house may have his portion, and allowance in convenient time, (o) that there be no plaistering and daubing over with untempe∣red morter, as the Prophets speaks; (p) that is, because with lies they make the hearts of the righteous sad, whom the Lord hath not made sad; and strengthened the hands of the wicked that he should not return from his wicked way, by promising him life. (q)

So for the Sacraments, Gods Great Seales, as Cir∣cumcision is expresly called; (r) and by a reall and just proportion, the other may be: that they be not set unto a Blank or to a Patent, that is not

warrantable and authentick; and therefore may be confided in the hands of such as God hath or∣dered and autberized to be keepers of them: (s) and so for Prayer, another great part of ministeriall of∣fice, (t) that it be offered up to God, by one that is an Advocate in Office, in the stead of Christ, (u) Gods mouth unto the people, as the Prophet is expresly cal∣led, (w) and th•• People likewise unto God, as Moses is expresly said to be; (x) not that we think a private godly Christian may not pray, no, we acknow∣ledge that he may and must; (y) but we thinke there is a Publique Service, or Sacrifice of Prayer, that must not be offered up without an Officer, (z) representing Jesus Christ, who is our onely effectual authentick Advocate and Intercessor to his Hea∣venly Father. (a) For as the Judges of the Courts at Westminster, will not have ignorant unskilfull persons plead before them, because the Termes a••e short, and Causes many. So God loves those should pray to him that doe speake sence and come unto the point; and therefore our Saviour Christ hath expresly said, (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, use not vain repetitions as the Heathen do; and especially Baltus a Poet, infamous for his empty and unseem∣ly repetition••; one may say much in few words, and little in many, if he be not carefull and intent on what he speaks; as Tacitus, Drusum paucioribus lau∣da••nt, sed intentiori, & fida oratione.

And for the Censures, no doubt a Rod in School, is not more needfull then in the Church; for its as true of Gods Servants as of ours, that they will not be corrected with words, for though they understand, they will not answer; (c) but the extreames are very hard

to be avoided, Paul had it ready, and lets them know so much, (d) offers them which they would; a good Physician is not willing for to lance and burn, but is some times forced by his Patients inordinatenesse, intemperans aeger crudelem facit medicum, makes him do that which if not forced to it, would be accoun∣ted cruelty. God loves his Children as well a•• we do ours, but dotes not on them, non ut mater, sed ut pater, diligit Deus; and so if they provoke him, and put him to it, can and will correct and chasten them, (e) but it should be in the Church, as it is in many Grammar-Schooles; many devices and in∣ventions found out to keep off whipping, that the commonness of it bring it not into contempt, and blunt the edge of it; for if the shame and terror of the censure be grown familiar, the shame and terror of it will abate, as he said well, videbis ea saepius committi, quae saepe puniuntur, the spur oft used will make the Horse neglect the use of it; our prea∣ching therefore should rebuke our hearers, as the Apostle orders, (f) and private admonition should succeed, and second that, as our Saviour hath direct∣ed, (g) and the cutting off, should be reserved for extream necessity.

10. We say, with more assurance, he that ad∣ventures on those dangerous and great attempts, that is, to turn men from darknesse, unto light; from the power of Satan, unto God, as the Apostle speakes, (h) had need be very well assured of his Call, his Missi∣on, and Commission; its well said, ad pauca re∣spicientes, facile pronunciant, they leap easily that look but a little way before them; its an easie mat∣ter

to ingage and undertake, but not to execute and come off. The Duke of Savoies Fool chanced to be present at a Debate about invading Switzerland, and on a sudden fell into a great laughter; and be∣ing asked why hee laughed, told them, because every body advised how to go in, but no body con∣sidered how they should come out, in case the enter prise succeeded not: we like those Leaders in an Army, that consider how they shall escape in case they should be worsted; our Saviour therefore doth inculcate, ever and anon, and reiterate, and mind them of their call; they had his promise and assu∣rance in it, that they should catch men as now they did fish; (i) yet he calls them over again, and gives them more assurance of their being Officers, (k) and they found his presence with them in a speciall manner in the execution of their office, which was a great assurance and security; (l) yet after he was risen from the dead, he gives another mission and assurance, (m) and as if that still were little and de∣fective, and did not sufficiently assure and settle them, against those great encounters they were to undergo; he bids them tarry at Jerusalem untill they had a greater power afforded to them, (n) and because Paul was to encounter with more enemies then any of them, and had not his Commission sealed so soon as they; he had successive promises at his conversi∣on, (o) delivering thee from the people, and from the Gen∣tiles unto whom now I send thee, and when he was come to Jerusalem, and the disciples were all afraid of him, yet he was by Barnabas commended to them, and re∣ceived, (p) yet when he had preached fourteen years among the Gentiles, he is received by James, Cephas,

and John, who gave to him & Barnabas, the right hand of fellowship, (q) which was another confirmation, so a man would think he was sufficiently assured and encouraged; yet when he was at Corinth, the Lord himselfe again appeared to him, and assured him that he was with him in the work; (r) so that he had warm cloathes continually brought to him, to encourage and support him: So when he writes to Timothy of the great Apostacie, and falling off, that was like to follow in the last dayes; he settles him upon this ground, that he was well assured of what he was instructed in, (s) continue thou in the things which thou hast learned, and hast been assured of, know∣ing of whom thou hast learned them. It is as danger∣ous to b••ing men home to God, as to rob a Beare of her Whelps, and he that goes to fetch the Beares Whelps from her, had need be very well assured of his Call. (t) When stormes at sea indanger all, their comfort and assurance is, the lawfulnesse and good assurance of their Call; but if a man should put him∣selfe into a vessel for wantonness and curiosity, and should be driven suddenly into the sea, & seized by Pyrats, it would be sad to beare that cruell bondage upon so slender an account; yet here the danger is greater, because they do transgresse the bounds which God himself hath set, and seldom is their punishment without some mark of terrour and asto∣nishment, as Corahs was, and his Associates. (u)

11. We say, with more authority then others, assurance and authority establish one another; for if one be assured of his Call, he hath authority: when Christ sent out his Twelve Apostles, its said ex∣presly,

(w) that he gave them authority over all Devils, as if before, some Devils were at liberty: as that kind, that came not forth, but by fasting and prayer; (x) but after they had this Commission, none stood before them, and a very full authority it was, they had, and therefore he assures them before, that he had a plenipotency: (y) all power in Heaven and Earth; and what his Father gave him, he gave them, as far as they were capable, and could receive and en∣tertain it, (z) and what was needful to their Of∣fice, they did and could receive, not for them only; but also for their successors, unto the worlds end; for he closeth his Commission, with this assertion, and assurance, that he would be with them, unto the worlds end. (a) It falls out often here in this world, that many promise fair, whilst they are in pursuit, of some enjoyment and satisfaction, that is in their eye; but when they have atchieved and attained, what they prosecuted, forget their promises; as Pharoahs Butler, did his promise and engagement un∣to Joseph; (b) but Christ forgets not what he pro∣mised his Servants, but when he had attained what he aimed at, was setled and possessed of his King∣dom, ascended up on high, was out of danger, now himself: had led captivity captive, had all his enemies his foot-stoole, as the Psalmist speaks, (c) yet he gives gifts to men, some Apostles, some Prophets, some Evan∣gelists, some Pastors and Teachers; for the perfecting of the Saints, the work of the Ministry, the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ, (d) that is, till we be come to Heaven, and

are past faith and hope, all Acts and Ordinances, that help us in the way, and suppose infirmity and imperfection: and this Authority, Paul and the rest, not only exercised and used themselves; but give directions unto others also, for to use, as unto Titus, (e) these things speak and exhort, and rebuke with all au∣thority: let no man despise thee. And because Timothy was but a young man, and wanted that authority, which age and gray hairs give, he gives direction to make that up by conversation, which course of years gave not, (f) let no man despise thy youth; but be thou an example of believers, in word, in conversation, in charity, in spirit, in faith, in purity. These graces he was sure would purchase and beget authority a little sooner then the ordinary time and course of years, would bring it: and it was not ordinary to admit of young men, an Elder and a Minister, be∣ing in the Scripture of the new Testament, of great affinity, because their very years procured some authority to what they said; and it is as needful and as useful now, as ever, that a Minister should be a man of gravity and seniority, that they may, by that means, have some authority annexed unto what they say, which an ordinary person, that hath never been abroad, that was never from the place of his nativity, can hardly have: whereas those that have spent their younger years in study, and have been out of sight, have by their very absence and distance, gotten some opinion and reputation; nam major reverentia, è longinquo, they would not entertain our Saviours Doctrine, because he was their Neighbour, and bred among them; (g) but when a man hath been abroad, hath been in some great fa∣mous

University, annum jam audientem Cratippum, id{que} Athenis, and then is sifted and examined, and afterwards admitted, and made a Minister, it carries reputation with it, and more authority then ano∣ther can have, though of equal parts and gifts: as the same words, to a prisoner, by one that is a Judge, and hath Commission of Oyer and Terminer, have more authority and influence, then if spoken to him, by one not in office. Though the private person, be the abler Orator, and have more dexte∣rity, in expressing of himself: Women can speak well many times, and their affections make them eloquent and apt to speak, yet the Apostle calls it usurpation, to exercise this faculty of theirs, in pub∣lick meetings of Gods people, (h) because they could not do it, in the hearing and sight of men, with that authority that was required.

12. We say, that all this ought to be in every setled, well ordered Church, beside the labours and endeavours of godly, well-affected, private Christians: these are diversa, but not opposita: di∣vers, but not dissenting or opposing one another: Church-work, is for the most part slow, and many hands may be imployed, provided that they be sub∣ordinate to one another, that the Master-builders be allowed to give directions: as in an Army many hands may, yea must be imployed; but ranks and files must be observed: the Officers must give out Orders and Commands, and the common Souldi∣ers execute: as in the body there are many Mem∣bers, yet all subordinate unto the head: in a Ship there are many Marriners and Souldiers, yet all un∣der

one Generall, and duly distributed into diffe∣rent, distinct, and several subordinations: so in the Church, good people may have use enough, of all their parts and gifts, of all their faculties and gra∣ces, and yet need Ministers, to guide and lead them to teach in publick, and with more authority then they; for the Church consisteth, and is made up of many small societies and bodies; and every little body hath ability to govern and direct it self: yet in subordination to the whole. In a Grammar-School, the upper forms, can order and direct the lower, yet there is use of, and need of Masters: in a Town there be some that have good medicines for the stone and tooth-ach, yet there must be Physiti∣ans: in a Ship, there be many that can steere, and understand the Card and Compasse, yet there is use of Pilots: so in a setled and well-ordered Church, there may be many that can speak of good things, that can instruct and catechise their families, that can admonish one another, and exhort and com∣fort, as there is occasion offered and afforded: yet for all this, in those very places some should be set apart, to attend and act in holy things, beside the labours and endeavours of these godly, well-af∣fected, private Christians.

CHAP. VI. A praeludium to the Arguments.

HAving thus opened and expressed our sense, and fixed what we purpose to assert, we come in the next place to maintain and make it good: having declared and discovered what we hold, we come to shew the grounds and evidences, by which we hold it: having said what we think, in this par∣ticular, we come to settle and assure it.

Though we believe, unto a willing minde, we have already said what may suffice, if we be not much mistaken in our explications all along: we have been rather Doctors then Dictators, Ministers, then Masters of your apprehensions: so that unto an impartial unbyassed and can did Reader, more need not be added. But we consider, what an Iron age we live in, how sparing men are of their faith and charity. How many godly, well-meaning Christians, have in these late years bin robbed and rifled of their fastnesse and easinesse, to entertain truths brought unto them, by pretenders to inte∣grity and ingenuity; and therefore are not willing to exact upon them, and exhaust them of that Title they have left; but are content to lavish and ex∣pend our own parts, that we may spare theirs, to feed them with milk, and not with strong meat, be∣cause (at present) we think, they are not able to bear it, in regard of the queasiness and weakness of their stomacks, as the Apostle speaks: (i) we only crave

and beg their candor, care, and consideration, of what we offer to them, that our Arguments may not be slighted, before ever they be seen: proscri∣bed and expunged, before they be perused and ex∣amined; complaint is made against the Ministers at Ephesus, by Demetrius and the Craftsmen; (k) but when one of them was ready, to make his own and fellows just defence unto the people, when they perceiv∣ed, that he was a Jew, there arose a cry, about two hours long, so that nothing could be answered: (l) such turbulent, ingaged, prepossessed Readers, we would not by our good wills meet with; but such as with those noble Bereans will afford us so much of their time and intellectuals, as may be able to examine, and consider what we say.

In times of peace, men build their houses, with respect unto those Offices, imployments and enter∣tainments they are like to have; but in times of warre, combustion and disorder, mens houses were accustomed to be their Castles: walled (most com∣monly) and towred about, for safety and defence: so those that have imployed their pens upon this subject, in former quiet times, have framed their speeches and discourses, for civil guests, that would be willing to take all well, and make the best of e∣very thing; but we, that venture in the storm, must carry Anchors and Cables with us; must look we build upon the Rock, that though the rain descend, and the floods come, and the winds beat vehemently upon our house, yet it may not fall, because it is founded upon a Rock: (m) that is, say nothing, that we are not a∣ble to assert and justifie, put nothing down, but what we are provided for to prove: offer nothing

to our readers, as opinion, which they may at their liberty and leasure, take or leave: chuse or refuse, receive or reject; but arm our assertions with ar∣guments and demonstrations, that may not only crave, but carry and command admission, and en∣tertainment; yet in a quiet, and mild address, and importunity; for we would have no man to ex∣clude and shut his reason out, that we might be re∣ceived, unreasonable and evil men, are much alike with us. (n)

But alas, what is it, that we goe about, with such anxiety and care, for to assert and prove? some dubious exotick Paradox, some hidden and unheard of aphorisme, or position, as the circulation of the blood in all mens bodies: the standing or blazing of the Sun unmovably, and the turning and dan∣cing of the fixed Starres and Planets round about it: yet even such things have been argued unto belief, and satisfaction of very many: or, is it the ebbing and flowing of the Sea, in the nature and manner of a boyling Pot or Caldron, (as the Scripture calls Leviathan, that great Sea monster: (o) by rea∣son of the heat of the earth, in which it stands, and the influences of the heavenly bodies, that lie con∣tinually upon it, and make it boyle: or is it some new discovery, in the Planet Jupiter, of we know not what new forms and fabricks, as others have done already in the Moon? yet these things have been said, not without some evidence: no, alass, our thesis is that there ought to be a Ministry: some persons set apart, to attend and act in holy things, with more assurance and authority then others: when one had made a very learned, and good ora∣tion,

in the hearing of Alcibiades, in prayse of Her∣cules, he askt him, if he ever heard one made in his disprayse: we might be well afraid of such a que∣stion, but that we are better provided of an answer: its said indeed, sapientis est, de manifestis, rationem reddere: to give a reason of the rising and setting of the Sun, of the waxing and waining of the Moon, of the raising and falling of the rain and dew, of the lengthening and shortning of the dayes, in spring and fall; for of all these, questions may be framed, and doubts made; but no man argues seriously a∣gainst them, unless it be for sport: ut simus duo, as he said; but we meet with serious and elaborate impleadings against this known and common truth, with men that labour and ingage their repu∣tation in this cause: and perhaps are come at last for to believe themselves: we have heard of some that have told a lie so often, that at last, they were perswaded, and began to think it might be true; but we cannot think so meanly of professors of the truth among us, that the most elevated and rank∣est Christians in this Church, that pretend unto the highest strains of inspirations and assurance, should dis-believe a principle, so generally and long re∣ceived, and owned by themselves and all men: so reasonable and agreeable to order, comlines, im∣provement, & edification of the Church & Saints: so grounded, bottomed, abetted in the Scriptures: how were those innovators and incroachers, in the Bishops times, exploded and cryed out on, for of∣fering to perplex and puzzle the perswasion, that Gods people of the Nation had, of the divinity of the Lords dayes rest: yet that was not so clear and

evident, the institution of it in the Scripture, more uncertain and consequential, the observation not more universal: and shall we worship & adore for Saints and sublimated Christians, those that do not only offer and endeavour to puzzle & perplex this principle, that there is a Ministry, but to expunge & overthrow it utterly? The Phylosopher in the begin∣ning of his metaphysical enquiries, sayes, its a peece of great skill, & an evidence of ingenuity, sapienter dubita∣re, to make pertinent & proper doubts, qui nescit du∣bitare, nescit discere; but we do not think, this is a good doubt, for men & women in a Nation, profes∣sing godlinesse after so many years perswasion and belief, there was a Ministry: after so much efficacy and operation of it, upon the hearts and lives of Saints and sinners: after so much evidence and witnesse bearing to it from above, in various appa∣rent, providential administrations and effects: af∣ter it hath, (upon the matter) ruined and over∣turned Popery, removed usurpation in the Church, shut out and shamed loosenesse and pro∣phaneness, inabled very many of their hearers and Disciples, to preach, and write, and wrangle, and contest with them, and contend against them, for the Garland: after they are charged and accused, to have raised all this dust, confusion and division in the Nations, that where five have been in one house, there have been three against two, and two against three, the Father against the Son, and the Son against the Fa∣ther, the Mother against the Daughter, and the Daughter against the Mother, as our Saviour speaks: (p) shall we doubt, whether he can write, whose scholar, whom he hath taught and bred, is now contending

with him, for the silver pen, whether he be a Gram∣marian, that hath many of his scholars in both the Universities?

If there were a party in the Land, that went a∣bout for to perswade, there neither were nor ought to be an Army in the Common-wealth, that with those wild and giddy Anabaptists in Germany, and the Netherlands, did preach and publish, that it was not lawful for men professing Christ and godliness, to take up Arms, or to make any manner of resi∣stance to their enemies, in any case, because Christ said, (q) resist not evil, and again, (r) all they that take the sword, shall perish with the sword, would any body heed them, or believe them? would they not shew them, what successes, victories, and rich rewards, and gratulations, our Arms and For∣ces have been followed and blessed with from the beginning? how many Christian Souldiers served the Heathen Emperours of Rome, against invading enemies, that there was a Legion, called Pia, the ho∣ly, or religious: would they not tell them, that Da∣vid was a Souldier, and a man of warre, (s) that Solo∣mon in times of peace had four thousand stalls for horses, and twelve thousand Horsemen? (t) would any body take the pains, to write a book against such triflers, and non-sense? yet this is our case; for carnall weapons, there may be reason why they should be abated, and their numbers lessened, in times of peace; but there are no times wherein spiritual weapons are not useful: whatever enemies we kill and conquer, we cannot kill the Devil: your adversary the Devil, (sayes the Apostle) (u) goes about continually, seeking whom he may devoure: in times

of peace, our civil outward Arms and Ammuniti∣on, may be spared and layd aside, but the Devil doth most mischief in the times of peace.

If Christians were at ease, and wanted work, they might perhaps think fit to recall and recon∣sider, what they have learned, to examine and per∣use their grounds and principles; but we do not finde any such long vacations, we see no leasure for to do and undoe: the Apostle blames the He∣brews, because they needed repetitions, and new teaching over principles, (w) and compares such hea∣rers unto ground that is nigh unto cursing, whose end is to be burned, (x) and our Saviour sayes, when the De∣vil is cast out, and comes again, the end of that man is worse then the beginning; (y) for unlesse there be some principles allowed, and consented to on both sides, there can be no debates: Archimedes would have room, to plant his Engine, or else he could not shew the force and vigour of it, contra principia ne∣gantem, non est disputandum, if the foundations be cast down, what can the righteous do? (z) a good act, once before King James was mar'd, because the answerer would grant his opponents nothing, but made them waste their time in proving principles, that were to be allowed and granted.

Yet we speak not this to spare our pains, and ex∣cuse the labours we are likely to be put to; what is more proper then to die, defending of the Post and Guard, we are commanded and appointed to, se defendendo, is the best plea, that arms can have: the light of nature, and law of Nations ever did, and do allow it: when we are set upon, and stormed in our trenches, when we study to be quiet, and to do

our own businesse, as the Apostle speaks, (a) we can∣not have a more compelling call, to take up arms, and set our selves unto the work: yet there is no work so sorrowful, and full of anguish and anxie∣ty, as after-throwes, and bearing over again our own Children: how doth the Apostle mourn in that condition, that he must again be brought to bed, must travel in birth again till Christ be formed in his little Children: (b) and if it be many times such hard and piercing labour, to bring forth little Chil∣dren, what will it be to bring forth great ones? a sad message it was unto Henry the eighth, when they told him, either the Mother or the Child must be destroyed, an hard choyce to him; but harder to the poor afflicted Mother, when she could not save her self, but by the death and ruine of her Childe, nor her Child, but by the death and ruine of her self▪ its hard for us to say, how tender Mothers af∣fections use to be unto their Infants, can a Mother forget her sucking Child, that she should not have compas∣sion on the sonne of her womb? (c) yet this is our case, we cannot clear our selves, but by accusing those that are our Children, we cannot be innocent, un∣lesse we finde them guilty: when Thamar was de∣filed by her Brother Amnon, that wounded her, that she knew not whether to translate her shame, (d) she could not make her own defence, but by accu∣sing and depraving her own Brother: Caesar did struggle, till he saw Brutus ready for to strike, but then submitted: we have been slow to make our own defence, but can you blame us, seeing it must be with our Childrens accusation; its true, there is a Law of God not inabling only, but enjoyn∣ing

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or want of natural affection; (e) but how seldom do we see it practised, how few such Parents are there: no, we rather chuse to take the fault upon our selves, then lay it on our Chil∣dren: we are desirous to shew our natural, pater∣nall, and maternal dispositions and affections, to our Children, as well as any, if we could finde that our debasement would advance and honour them, if they might raign in our ruine, we should go near to say, occidant modo imperent, as she did, if they were as likely to attain it; but alas, it will be their dishonour, as well as our grief; if we have no Commission and Authority, they must be ba∣stards, if the Mother be proved an harlot the Chil∣dren cannot be legitimate.

But there is another sorrow and perplexity, in this our labour, and that is our little hope of con∣vincing, and winning those that are our proper ad∣versaries; for had they been humble, modest, teachable, and tractable, they hardly could have fallen into this errour; for the Scripture seems to us to be so punctual in the point, the practise and belief so universal, the opposers so modern and in∣famous, the learned pens that have gone before us in the work, so pathetical and powerful, that we see not what we shall be able for to add, nor how an adversary could stand against them, unlesse some carnall biass be clapt upon his conscience, some worldly and ignoble interest, have over∣turned and subverted him, as the Apostle speaks: (f) and if that be the case, what hope can we have of curing such a cankered and gangrened a Member, (g) and if we think that others may be sa∣ved

and delivered from the danger: yet there is difficulty therein also; for if ordinary and com∣mon grounds could do it, they have been furnish∣ed with such already, from such pens and parts, as we cannot, nor do not hope to out-do: and in this case, may well say, nihil dictum, quod non dictum prius. What dish soever▪ or howsoever drest up, yet will be thought, a double sodden Colewort: and if a∣ny think, that we would not obtrude our selves in this extream satiety, and nauseous croud of Pam∣phlets, without some carrying and cogent demon∣strations, they must be told, the subject matter will not bear it; for as the Phylosopher, in the beginning of his morall writings truly sayes, its as improper to expect a demonstration from an Orator, as not to have it from a Mathematician: were we to argue some axiom or position, in the mathematicks, if we did not carry it by clear, convincing, undeniable con∣clusions, it were much better not to have medled in it; but whoever thinks to do so in morality, especially in Divinity, will finde himself deceived in the subject; for in such things, the assent is not scientia sed fides, not knowledge properly so called, or science, but perswasion and belief; reli∣gio (saith Hugo Grotius) est medicina, sanabilium inge∣niorum, a medicine for those that are not stark mad, a receit for such as are desirous and willing to be cured: we can force one to acknowledge and con∣fesse, that every whole is bigger then his part, that equalls equally abridged, will still be equall; but we cannot force ones reason to acknowledge three are one, that God and man are one Christ: that a woman is with Child, and yet a Virgin: here must be faith

and submission of our reason unto authority. And therefore when our Saviour sends out his Apostles, to convert the rational, and Heathen world, be∣cause he knew they were not able to demonstrate what they moved and pleaded for, to captious and cunning sophisters, such as Porphis and Lucian, and Simon Magus, and Elimas the sorcerer were, he gave them power to do miracles, to melt and mould the frame and course of natures method and efficien∣cy instead of it, (h) God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will: we must therefore make this humble prologue & pro∣posal, unto all we have to say, that our Readers would be pleased to put on when they are resolved to read our writing (as the Elect of God) holy and belo∣ved, bowels of mercy, kindnesse, humblenesse of minde, meeknesse, long suffering, forbearing one another, and forgiving one another; and above all these, to put on charity, which is the bond of perfection, as the Apostle speaks: (i) that they would not think, we are a∣bout to cudgel and compel them into a judgement and perswasion of what we say, but to beseech and bow them, that they would believe that the weapons of our warfare are not carnall, (k) that we are not Club-men and Commanders, but submiss and lovingly intreating, and beseeching Brethren, that professe we can have no admission, where faith and love are not door-keepers; that we mean not to break open, or heave the door from off the hooks, but only quietly and calmly knock: if any man o∣pen to us, we shall acknowledge it a courtesie, if none, we hope we shall be quiet, and content to

wait. And remember, that the Servant of God must not strive, but be gentle unto all men, apt to teach, patient in meeknesse, instructing those that oppose themselves, if God peradventure will give them repentance, to the ac∣knowledging of the truth, and that they may recover themselves, out of the snare of the Devil, who are taken captive by him at his will, (l)

CHAP. VII. The first Argument.

ANd thus having laboured and endeavored, to sweeten and asswage our Readers expectati∣on, we come to offer and propound, what we have thought upon by way of Argument.

That ought to be in every setled well-ordered [Arg. 1] Church, that is best for it: (m) Honour, the Lord with thy substance, and with the first fruits of all thy in∣crease: the first fruits are commonly the best fruits, & were therefore to be offered unto God, (n) so the Levites were separated from the other Tribes, and offer∣ed for an offering unto God, as we finde it: (o) now when we are to send a present, and offer any thing unto a great person, we must be careful that it be the best, as Jacob to his Sons, (p) take of the best fruits of the Land in your Vessels, and carry down the man a pre∣sent: how much more, when we offer it to God, who is a great King, and his name is dreadful among the Heathen, as he speaks, (q) and is as curious as any person; the Sons of Aaron were designed to the Priest-hood, but not ••and over head; for if any of

them there were a blemish, they might not execute that office (r); yet they were but a company of Butchers, Cooks and Bakers, wherein a blemish is not thought to be so great an eye-sore: but the Ministry of the Gospel-administration, is a great deal more refined (s), wherein a blemish will be sooner spied, & must be therefore more warily avoided, and took heed of.

But its better, that in every Church or Congre∣gation, some should be set apart, to attend and act in holy things; for they are the more ingaged and obliged, fidelem putaveris feceris, as Joseph would not meddle with his Mistris, because his Master had intrusted him with all the rest of his possessions and enjoyments (t): its good to be sure of some; when Dion went to free the Syracusans, from the bondage they were in, and was perswaded to come alone, and promised all manner of assistance, yet he thought good to carry some ingaged skilful persons with him, that he might confide in, and cast himself upon. Its better leave, then lack: we may have common Soul∣diers to assist us, when we cannot have Comman∣ders: however, both are better then any one; better have Officers and Souldiers, then only Souldiers; better have Ministers and private Christians, then only private Christians. When Saul's Messengers finde the Prophets prophesying, and Samuel appointed o∣ver them (u), they also were ingaged in the service. Its better ••o have Mariners and Pilots in a Ship, then only Mariners.

CHAP. VIII. The second Argument.

THat ought to be in every setled well-order∣ed [Arg. 2] Church, that is most orderly; for there is most of God in that, who is not the Authour of con∣fusion (w), but orders and appoints all Creatures to their proper functions: first lights a Candle in the dark world (x), and then works by it; first fur∣nished the earth with all accommodations, and then brings man to be the Governour and Master of it. Its really doubted, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fying the world, be derived ab ordine, vel ab orna∣mento, that is, from order, or from ornament, be∣cause order is so proper, and essential unto Orna∣ment, nihil ornatè, quod non ordine. The Apostle though absent, is refreshed with the contemplati∣on of it (y); for though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your Or∣der: and therefore the Apostle spends many lines, in setting their assemblies in order, yet did not ab∣solutely effect it, but engaged to absolve it at his coming (z), and in the interim, doth enjoyne them, to observe it as much as might be (a): But its more orderly, that some should be engaged, and set apart to attend and act in holy things, then that it should be set at six and sevens; that every body in the Assembly, should know, how, and what, and when, and where to act and move, then that the Assembly should be confused, and the more part not know,

wherefore they came together (b); that the Officers and Souldiers should know their ranks and files, then that they should be jumbled, and thrust together immethodically; that the Minister should know, and keep his station, then be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle calls it (c); for its the rule of the Apostle (d) that every man wherein he is called, therein abides with God, unlesse he be unfixed, and may remove without the breach of order and agreement; for who is sufficient for these things (e)? but we think them binding and obliging unto others, as well as we; for no doubt, it is as lawful and as easie for us to go down to another seat below us, as for others to come up to us; for a Minister to be a Justice, as for a Justice to be a Minister; that it is as far from Athens to Thebes, as from Thebes to Athens; facilis descensus, its easier to descend then ascend; a man with manners, may take the lowest seat, when it may be pride to ascend and occupy the uppermost (f): it is as meet, that we should leave the word of God, and serve tables (g), as that others should leave their shops and stables, to administer the word of God, and Sacraments.

CHAP. IX. The third Argument.

THat ought to be in every setled well-order∣ed [Arg. 3] Church, that is, the interest of it; for inte∣rest, is nothing else, but the result and efficacy of the relations and accommodations of our present

state, and becomes a part of that possession, and pre∣sent good we do enjoy; and so it hath alwayes been the care of prudent men, to improve their interest, by increasing their relations and corresponden∣cies; as Pharaoh, when he had preferred Joseph, and saw how useful he was like to be unto him, gives him a wife, to oblige and bind him the faster, and the closer to him (h); so Paul makes use of that great interest of being a Citizen of Rome, when he was in any great extremity (i); and if we be at any time disposed to make one feel us, if you do but touch his interest, you shall hear of him: as Jonas, when the Gourd was withered (k), Demetrius and the Craftsmen, when their livelihood was undermined, as they believed (l▪; this was the motive that much promoted the death and sufferings of the Saviour of the world, because they thought his fame and actions would incense the Romans (m), and check∣ed Pilate, when he was about to free him from his envious and malicious accusation; for they tell him plainly, that if he let him go, he was not Caesars friend; for whosoever maketh himself a King, speaketh against Caesar (n), sapienti dictum sat est, he never con∣sidered our Saviours innocency after that, but his relation unto Caesar, and the soveraign Authority he lived under. When William Duke of Normandy did land in Sussex, he presently Commands his Na∣vy to be burned, that the Souldiers might see, it was their interest as well as his, to get the victory. Yea those are mannaged and led by this, that are uncapable of any other Oratory: (o) the Oxe knows his owner, and the Asse his Masters cribb, come to their food and rest, without compulsion (p): yea,

the stork in the Heaven, knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the times of their coming: all Creatures have a natu∣rall impression on them, of that which is their pro∣per and reall interest, and move according∣ly.

But it is the Churches interest, to have some per∣sons set apart, to attend and act in holy things, be∣sides the endeavours of private well-affected Chri∣stians: for those that are set a part have nothing else to trust to, but the emolument and profit that ariseth from their attendance upon holy things; as the Sons of Aaron had no inheritance among the o∣ther Tribes, because they should be careful to con∣tinue and keep up the publick worship (q), so that if they were not in an Office, they could not eat a peece of bread (r): as the interest of a Ship is, that the Mariners must sink and swim with her; and there∣fore when those would have gone into the Boat, the Souldiers cut the Ropes, and let her fall off (s): so the Apostles were called from their fishing (t), and were appointed another way of living, as they had another work appointed them (u): and it was not terminated in them alone, or confined unto them, but made an Ordinance for all succeeding Churches, that as they that minister about holy things, live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar; even so, hath the Lord ordained, that they which preach the Gospel, should live of the Gospel (w). God knew self-love was the most powerful engagement; that men would keep that up, which kept up them; promote that which promoted them, be most in∣tent

upon those clients causes, that payd them best; do more for one fee, then for twenty forma pauperis: as in the University, we finde those boies intend and minde their studies most, that have no other hopes; those seek and promote the pro∣fits and Revenues of the Colledge, that have no other livelihood; and so those serve the Church best, that have no other succour and support, when they can say, as he doth, sirs, ye see how by this Call∣ing we have our livelihood, and this is a self-seeking, that God allows and calls for at our hand (x); and those that go about to deprive the Church of those that are set apart to attend, and act in holy things, do go about to deprive her of her proper good: as they do that deprive the sheep of their shepheards, the ship of her Mariners and Pylots, the Army of her Officers and Ensignes, the Child of his birth-right and inheritance; for which E∣sau, though in his own wrong, is for ever branded with the infamy of a prophane person (y); or those that in extremity, and times of danger, call off the Watchmen from the walls, and take away the Life-guard of one in danger, as Rabshake endeavou∣red for to do (z).

CHAP. X. The fourth Argument.

THat ought to be in every setled, well-ordered [Arg. 4] Church, that is in every setled, well-ordered, naturall, and civil body, and society of men; for

the Church is the body of Christ, (a) which he hath purchased and payd dear for. Our bodies, though defective and deformed, yet are given us, and cost us nothing, and we must not be too Eagle-eyed on what is given us, beneficium non spectandum à deteri∣ore parte; but Christ hath bought his; as he that had little crooked leggs, yet would have the Pain∣ter make him handsome ones, because he bought those, not the other. So it is called, the house of God (b), and we may not think our houses should be neat and handsome, well governed and ordered, and his lie waste, as the Prophet speaks (c): so a City (d). What therefore ought to be in every na∣turall body, house, or City, ought to be in the Church, which is invested with all these titles and denominations.

But in every naturall body, family, society, or City, there are some persons set a part to attend, and act in their affairs; for the head hath one im∣ployment in the body, the hand another, and the foot another, as the Apostle sheweth (e); yea those members of the body, which seem more feeble, are notwithstanding necessary (f); as one sayes well, caput est optimum, sed non oportet ut totum sit caput: the Generall in an Army is the best Officer, yet all can∣not be Generalls; and if the feeble members in a body cannot be spared, much lesse the noble: if one cannot spare his hand or foot, much lesse his head. Yea, though the other members could sup∣ply the place, and serve, yet it would be unhand∣some and inconvenient, to sowe, and thred their needles with their toes, as some have done: so in a family, though servants can act the Fathers part,

in correcting or directing of the Chrildren, yet the Apostle doth appropriate that Office unto the Fa∣ther (g); so many Servants can do the Husbands Office, yet are not suffered: In a Corporation that is allowed and legall in the Head-Officer, that would be an usurpation, and a crime in any other: if a prudent and well-spoken Gentleman should step into the Judges place, and give sentence, and order execution upon offenders, without Commission, it were a crime; as the Wolf in the fable, that came by the Butchers slaughter-house, cryed out, si ego hoc fecissem, if I should do it, what an uproar would therebe? yet there is not in the word of God, half so much said for Government and rule in civil things, as in Church matters, the civil Go∣vernours have not so manifest, and plain Commis∣sions in the word of God, as spirituall have: if therefore it would be accounted an haynous crime, for a lusty serving-man, to put his Lord and Master out of bed, and step into his place, because he thought himself as able for that service as his Master; why should a Minister be pull'd out of his Pulpit by one that thinks he can speak better? If a Souldier, well attended, should invade the Lord Mayor of Londons place, and presume to mannage what he was about, we suppose the attendants of the Court, and Auditors, would not expect who could do better, but would think fit to interrupt him; or if they were not strong enough, for to complain unto those in Authority, and think their liberties invaded, and their Charters and Pow∣ers much infringed: and why Gods people in their publick solemn meetings and Assemblies, should

be disturbed and interruped, we do not know; Obsta principiis serò medicina paratur, cum mala per longas in∣valuere moras: When every man did what was right in his own eyes, and publick order was neglected, and not looked after, as 'tis said (h), the Lord was heavily revenged on them for it, as appears in the sequel of that History. If the Church affaires, and Ecclesi∣asticall Assemblies, be neglected and exposed, be sure the Civil will not long be quiet: When Israel had been a long time without the true God, and without a teaching Priest, and without Law, there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Coun∣tries; Nation was destroyed of Nation, and City of City, for God did vex them with all adversity (i); for the conscience is the fountain and spring of duty, and if that be not directed and awed by the Word of God, in vain are Acts of Parliament and Proclamati∣ons made; as if the Spring of a Clock be down, in vain are all the Wheeles kept clean, and put in order: And therefore good Governours have al∣wayes studied to settle that, as Abijah doth, be∣fore that bloody and great Encounter between his Army and Jeroboam's (k), And so the Apostle, You must needs be subject, not onely for wrath, but also for conscience sake (l).

CHAP. XI. The fifth Argument.

THat ought to be in every settled, well-or∣dered [Arg. 5] Church, that hath been found essen∣tiall, and fundamentall, unto imperfect and unpo∣lisht ones; as that ought to be in every able and understanding man, that a new-born Babe or lit∣tle Infant cannot be without: for natura inchoat à∣minimis, drawes first the rudest and smallest lines; the stoutest Lion is but a little lump at first, hath nothing in it in the first attempt of nature, but what's essentiall and of absolute necessity, can po∣lish afterward and perfect, but not begin; the un∣born Embryo, or Infant, hath all its necessaries and essentialls in the first draught, (m) Thine eyes did see my substance, being yet imperfect, and in thy Book were all my members written, which in continuance were fa∣shioned, when as yet there was none of them. So in the Chaos, or first confused heap, which God created (n), there was the spawn and seed of all that good∣ly frame, that afterwards appeared; the first im∣perfect lines in every picture, have the essentialls of the portraiture intended, which afterwards are polished and filled up.

But in the youngest, rudest, most unpolisht, new∣born Church that ever was, there were some that attended and did act in holy things. There is no question but Adams Family was the rudest, most unpolisht Church that ever was, seeing he and

his Wife were cast out from the holy and immedi∣ate presence and face of God, into the cursed, stub∣born, unsubdued earth, that was inabled and encouraged to rebell and kick against him, (o) and was condemned and adjudged to an hard, unusuall & unwelcome state of toile and drudgery; so brui∣sed and distempered with this great Fall, that it was not easie to retain his senses; had something to distinguish him, and make him differ from the devils, and be a ground-work and foundation to build his Faith and Hope upon; and that was a short, obscure, imperfect promise of salvation in the Womans Seed (p), which he had little leisure to consider, so great was his confusion and distra∣ction at the first, and so full of terror and disap∣pointment, his arraignment and conviction.

Yet in Adams Family, some did attend and act in holy things; for in processe of time, Cain brought of the fruit of the ground, an offering unto the Lord; and Abel brought of the first-lings of his flock, and of the fat thereof; this they could not have done, if their Fa∣ther Adam had not instructed them, and taught them how to do it. So Enoch is by the Apostle Jude (q) acknowledged a Prophet, and his Prophecy recorded and accounted a part of Holy Writ. Noah is call'd by Peter, a Preacher of righteousnesse (r). So after the Flood, we find Melchisedech a Priest (s), A∣braham expresly call'd a Prophet (t), and by conse∣quence, the other patriarches and heads of Fami∣lies by the Psalm••st, saying, Touch not mine Anoin∣ted, and do my Prophets no harme (u); and so along in all these rude unpolisht ages of the world, some did attend and act in holy things; and the Priest∣hood

settled in the first born, unless by some mis∣carriage they were deprived of it, as Reuben was (w): so that at the last the first-born, for that and other reasons, were dedicated and given unto God (x), for there were Priests before that solemn consecration of the first-born, or the separation of the Tribe of Levi to that imployment; for before the giving of the Law, there is mentiō made of Priests: (y): and there are young men sent by Moses to offer sacrifice, before the Tribe of Levi was assumed (z), which could be no other but the first-born of e∣very Family. Now if in these rude, unpolisht, and imperfect draughts of Churches, there were some set a part to attend and act in holy things; how much more ought such to be in perfect Modells? if in a frame of Building that's to be sold at Stur∣bridge Fair, there be foundations, walls, and roof, though all imperfect and unfurnisht; how much more are there foundations, walls, and roof, in White-Hall, Hampton Court, and such other stately and royal Fabricks.

CHAP. XII. The sixt Argument.

THat ought to be in every setled, well-ordered [Arg. 6] Church, that was not wanting in the Heathen Service of their Pagan Idols, in the worship and attendance of those Idolatrous and Pagan Wor∣shippers; for when the Heathen knew not God, they did service to them which by nature are no

Gods (a); Whether we consider the Image or Pi∣cture they did adore, and was the present imme∣diate object of their worship, for they knew that to be a peece of wood, or stone, or gold, or silver; as the Poet:

Olim truncus eram ficulnus, inutile lignum, Cum faber incertus scamnum faceretve Priapum, Maluit esse Deum.

They knew that their gods had not their dwel∣lings here below with men, as they truly and wisely answered to that great King (b); but that they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Poet speaks in the beginning of his Illiades; although they thought they some∣times came down in the shapes of men, or other crea∣tures, as they speak (c). Or whether we consider the thing represented to them by the Image; for that was either some puissant and famous man, as Belus, Jupiter, Osyris, Mercury, or some evil spirit, that deluded and misled them; for howsoever the an∣cient Platon••sts, as Porphyrie & others, thought they did worship good ones as well as bad ones, and give Rules to know the good ones from the bad ones, yet we know the good ones never would admit of worship; (d) See thou do it not, I am thy fellow-servant; and the Apostle expresly sayes, that they were devils, and not Gods (e).

And as their object, unto which their worship was designed, was a creature; so their light where∣by they acted was a very dim light, that would discover nothing but what was palpable and very obvious, as that Adultery and Murther was a sin,

and such great characters and prin••s that were en∣graven on their hearts in the Creation, and could not easily be blotted and defaced, as the Apostle shews (f). Now what Pagans, guided by this dim, uncertain, polluted, and infected light of nature, did unto their Images and Idol Gods, must not be wanting and defective in the Religious Wor∣ship of the true God that's guided and directed by the inspired and written Word of God; for Idola∣ters and Heathens must not out-do us, must not go farther, and be more serviceable, then pretenders to the highest and exactest straines of Christianity. What blind men see and settle, the seers must not stumble at and faile in.

But we find a Priest-hood and attendance upon holy things among the Heathen, some persons set a part to attend and act in holy things among Ido∣laters; this due was given to the Devil by those that in their Images did sacrifice to him: for how∣soever Noah were a Worshipper of God, and had Re∣ligion in his Family, as well after as before the Flood (g), yet his issue and posterity soon fell off, and were drowned in the common practice of the Countries where they lived; for we find them charged with Idolatry, and the Worshipping, and Serving other Gods, Whilest Sem the sonne of Noah was yet alive (h), Your Fathers dwelt on the other side of the Flood in old time, even Terah, the Father of Abra∣ham, and they served other Gods; and some of the Rabbins say, that Terah got his living by making & selling of Image••; yet they had some that acted and attended in holy things; for the Caldeans became in after times an order and degree of Priest-hood

and attendance, as appears (i); And for Japhets issue, that went further off to seek their habitati∣ons, among whom the Isles of the Gentiles, (among which were reckoned also these Western Nati∣ons of France, and Germany, and Spain, and Italy,) were at the first divided as Moses shews (k); as also, the Provinces of the lesser Asia, as Pontus, Gala∣thia, Cappadocia, Lycaonia, Bithinia, there is no doubt made by any, but that they soon forgot the pure Religion of their Patriarch and Father Noah, and fell into Idolatry: yet had they Priests that did attend and act in holy things; for when Paul and Barnabas were come down unto Lystra, a Citie within the confines of Lycaonia, and had healed a Cripple there, the people cryd out in the speech of Lycaonia, that the Gods were come down to them in the likenesse of men, and the Priests of Jupiter which before the gates of the City, brought Oxen and Garlands unto the gates, and would have done sacrifice, with the people (l); and for the other more Western European Nations, its well known that they had their Pithias, Flamins, Druids, Bards, attending on their holy things, and had in great account among them.

And because our Argument is à minore, we will close it with some instances derived from the worst of Heathens, and those were Chams posterity, which were accursed for their Fathers fault (m); for they inhabited the Land of Egypt, which is often in the Scripture called the Land of Ham (n), and his son Mitzraim, who succeeded in the Government, is acknowledged to be that famous Osyris, that set∣led the Government of all those parts: yet here the Priests were in such reputation and respect,

that when all the other Natives were by the Fa∣mine made the Tenants and Farmers of the King, only the Priests were free (o); and not only among those of Mi••zraim that planted there, but those also that went up higher towards the North-West, and inhabited the Sea-Coasts of the Land of Cana∣an (p); for when the Ark of God was taken Cap∣tive (q), and had been carried round about from one place to another, and was too hot for every place, the Priests are called for, and give directions for the sending of it back again unto Judea (r); which shews that in all these Countries of the Sons of Cham, the most ungracious of all that came out of the Ark, some persons yet were set apart to attend and act in holy things. But Chams posterity poss••ssed other Countries as well as Egypt, and the Sea-Coasts of the Land of Canaan, for Cush his eldest Son (s), took up his Quarters in Arabia, between the two Gulphs of Persia and Arabia, now called the Red-sea, from the stony and desart part where∣of those came that robbed Job, and took away his Cattle (t); and those Wise men, that were guided by a starre unto our Saviour Christ at his Nativity, are thou••ht to come from these parts (u); and no question were persons set a part to attend and act in holy things; for Magi was a common name of the Divines and Priests of those Eastern Coun∣tries; for we find in after times, when that Cyrus King of Persia had gotten any notable and signall Victory, that the Magi, or Priests, were alwayes sent for to pick out of the spoiles what they thought fit, to adorn the Temples, and Sacrifice unto their Gods, as Xenophon shewes in many places of his

story of the education, and acts of Cyrus; wherein he did no more then God himself expresly ordered, in that great victory against the Midianites (w): now, if the worst of Heathens had some persons set a∣part to attend and act in holy things, shall we be worse then they? our Saviour counted it a very grievous punishment to be as heathen (x), and it will be unhandsome to be worse; if the men of Ninive shall rise in judgement against Juda, and con∣demn it, because they repented at Jonahs preaching (y); what shall they do to those that will not own the Office and Authority of Jonah? for if he that is least in the Kingdom of Heaven, be greater then John Bap∣tist (z), then those that slight them, will have as much to answer for, as they that slighted him.

CHAP. XIII. The seventh Argument.

THat ought to be in every setled, well-ordered [Arg. 7] Church, which God hath setled and estated on it; for the Church is Gods house (a), and it is an un∣repealed Law, that every man bear rule in his own house (b), that is, give Lawes and Rules of Go∣vernment (c), order and oversee the execution of them (d); one that ruleth well his own house, ha∣ving Children in subjection, dispose of places & preferment in it (e); who is that faithful and wise Steward, whom his Lord shall make ruler over his Houshold, to give them their portion of meat in due sea∣son? by house is not here meant so much the fa∣brick,

building and materials of it, as the Family and members of it; as they speak of Ruth the Moabi∣tess (f), the Lord make the woman that is come into thine house, like Rachel & like Leah, which two did build up the house of Israel; not the material houses and fabricks which they had, but the persons and members of it.

But God hath setled and appointed some to at∣tend and act in holy things, whilest the Church was but a sojourner and wanderer in the world, as in the Patriarchs times (g), the First born were ap∣pointed, as we have shewed before; but when they were embodied, and began to settle, there was a fixed and solid provision made. It is well said by the Psalmist (h), that he knoweth our frame, he remembereth that we are dust, homo est terrae filius, nihili nepos, as Austin, the Son of the earth, the Grandson of nothing, and so retaineth a prone∣nesse and proclivity, to sink and totter into the same again, to minde and magnifie himself, to be indulgent to his proper interests and relations. It is observed, that such as settle their Estates by will, upon those persons to whom by right and common Law they should descend, leave quietnesse and peace amongst them; whereas extorted and un∣natural bequests do seldom settle: So God inten∣ding now to make a setled and quiet state, dispo∣seth of the highest and chiefest Offices, according to their natural and next relations; for having chosen and picked Moses to be supreme and sove∣raign, in all Ecclesiastical and civil administrations (as he sayes) (i), was pleased that all the setled digni∣ties and offices should be established upon his alli∣ances

and nearest kindred, as the Priesthood upon A∣ron and upon his Sons (k), and this was so intayled on him and his Sons, that if any other offered to invade it, and intermeddle in it, without a special Warrant, he was expresly to be put to death (l); and when they were not careful in the execution of this Law, God undertakes it, as in the case of Ʋz∣zah is apparent (m). They were wont to say, that Kings were personae mixtae, and so might not order only, but act in Ecclesiasticalls as well as Civills, as Moses did (n), and so Solomon (o), who for that and other acts in holy things, doth call himself a Preacher (p); but the Kings of Juda did not find it so; for when they ventured upon any thing that was proper to the Priests, they heard of it, (q) as Saul for offering a burnt-offering, and Ʋzziah for at∣tempting to offer incense (r); for though they were not put to death according to the rigor of the Law, as Ʋzzah was, yet the one was not established in his Government, and the other by a Levitical pol∣lution was disabled for it.

And because there was great reason that the High Priest should have a hand in ordering the Affairs, and bestowing of the Offices that were of trust and profit in the service and attendance, the Tribe of Levi his nearest kindred, is taken from a∣mong the rest, and given unto Aaron and his Sons to be imployed in the holy things (s); and because the Church of God at this time had the prehemi∣nence, and was attended in that Nation with much magnificence and state, there were besides these ordinary and meniall Servants that were tyed to their times and tasks, some extraordinary and ho∣norable

Servants, that were as well for ornament as use; as Moses, Samuel, David, Eliah, Esay, Jeremy, and others, that were imployed upon occasions and emergencies; as in a great house there are not only vessels of wood and earth for use and service, but also of gold and silver, for honour and magnificence, as the Apostle speaks (t); so in this House of God, some were at all times raised up in an extraordinary manner, to attend and act in holy things; and so curious and exact was God in these Administrations and Imployments, and so rigid in the Rule and Go∣vernment of his own house, that he left almost nothing unto humane prudence: for though Moses was faithfull in all his house, as the Apostle speaks (u); yet God gives him exact and punctu∣all directions for every thing, leaving nothing to invention and discretion, which God knew was a leaden rule, and might be bowed to interests and occasions; and because he would have these di∣rections riveted and fixed in him, he gives him patterns of them (w), that his eyes might be engag∣ed to succor and assist his eares:

Segnius irritant animos demissa per aures, Quam quae sunt oculis subject a fidelibus—

And because he might forget, or be unmindfull of his directions, he is severely charged for to make them after the pattern which was shewed thee in the Mount (x). One would have thought, that seeing David and Solomon were both of them ex∣ceeding wise, and had both of them (especially Solomon) great skill in building and Architecture,

there would have needed no particular direction for the Temple, for he might have said, make all things in proportion to the Tabernacle which thou hast ready to be thy guide and copy, only the Tem∣ple must be bigger and more magnificent. As the Prince of Orange said unto his Steward, when a great Embassador was invited to his Table, that every dish should be inlarged; so God might have said, let every thing be more magnificent and il∣lustrous then in the Tabernacle, for there you have the substance.

No, God would not adventure any thing upon Davids honesty, or Solomons ability, but gives him patterns and directions for them (y); and lest Solomon should think that he could help it, and make some improvement of what he had received, his Father tells him, (z) that God had given it, and left no latitude of adding or detracting any thing; as men give order in their houses for many things to please and gratifie their own peculiar fancies, that others many times mislike. The World hath been a long time exercised in contriving and in∣venting Forms of Government, that Tyranny on the one hand, & Anarchy on the other, might beex∣cluded; yet the best in many things have been de∣fective: but God considers every thing, who should be Officers, and what Subordination, there should be, what should belong unto the Priests alone (a), and what should belong unto the Levits that were not Priests (b); and that not only in the generall, but in all the sub-divisions of the Levites: for God well knew, that what was every bodies work, was no bodies work. Its said of the King of Swedens

Army, that wheresoever they incamped, there was such order and exactness in the posture and model of it, that how unexpected soever an alarum was, no Souldier missed his own proper Pike or Musket; God takes that order in the marching and incamping of his Church, that every family of the Levites knew what belonged unto them; for those of Gershon, the body of the Tabernacle (c); for those of Kohath, the Ark and Table, & Candlestick, & Altars hanging, and what was proper to it (d); for those of Merari, the boards, and barres, and pillars, and sockets, and all the furniture belonging to the outward Court (e): now if God were so exact and punctual in all the Officers and Offices of a transitory mo∣ving Tabernacle, that was shortly after to be swal∣lowed up, and shadowed by the Temple; and of the Temple that was nothing but a foil and intro∣duction to the Gospel-service, what should we be in that? for if that which was done away, was glorious, much more that which remaineth is glorious (f); if the Levitical and legal administration were so exactly and punctually provided for; how much more should the Evangelical? if God himself set some apart to attend and act in holy things, which many others of the Congregation could have done as well as they; how much more curious should we be in things for which who is sufficient? as the A∣postle speaks (g): if God would have his Cooks and Butchers so exact and absolute, so educated, in∣structed and provided for; what should his Secre∣taries, Counsellors and Heralds be?

CHAP. XIV. The eighth Argument.

THat ought to be in every setled, well-ordered [Arg. 8] Church, which God hath promised unto them; for God ought to make good his promises, and all his servants that regard his reputation, ought to assist and aid him in it; for his renoun and reputation is their honour. When any came to Ba∣con and Burleigh, the late Queens real and serious Servants, with a project or design of raising and ad∣vansing her Revenue, they would ask him, how much reputation would redound unto her by it? Moses was fairly offered to be made the Father and Fountain of a glorious off-spring, upon conditi∣on he would let God cut off those provoking and pernicious Apostates (h); but he considered not so much what he should get, as what God should lose, that then God should not make good his pro∣mise, that now every body knew, and had took special notice of (i); good Servants should consult their Masters prayse, as well as profit, what honour as well as what advantage it will bring.

And if they fail in duty, God is not absolved by it; he is ingaged, and cannot make them bear the blame (k): if we believe not, yet he abideth faith∣ful, he cannot deny himself; and therefore did consi∣der what he did, before he promised, saw that his people might be faithless, might fail on their parts, and that so grosly and a pertly, that his promise

could not be made good without dishonour and disparagement unto his justice▪ Christ therefore was resolved on, and layd as the foundation of all his promises, in whom they are and may be made good, without disparagement unto his truth or ju∣stice (l); for all the promises of God in him, are yea, and in him amen, unto the glory of God by us; though others are unworthy to have them made good, yet Christ is not: Christ had not promised that Centuri∣on to come unto him, but the Jews that were im∣ployed in the service told him, he was worthy (m); but God hath promised, and Christ is worthy, to whom especially it is to be made good; and indeed, what maketh men to fail in their promises, cannot be∣fall God; for he is not a man that he should lie, or the Son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken it, and shall he not make it good (n)? Men sometimes promise to e∣vade a present and oppressing importunity, that cannot otherwise be put off; as he, (o) have patience with me, and I will pay thee all: but when their lea∣sure serves them to weigh and consider what they promised, they see, there being non solvendo, how utterly they are unable, and so repent: But God cannot be brought to this extremity: (p) who hath prevented me that I should repay him? A great King of this Land did promise to a Courtier a thousand pound, and ordered his Treasurer to get it ready; the Treasurer takes occasion to bring the King through the Room where it lay, all in silver on a Table ready counted; the King admiring, asked what all that money was for? he told him, he had provided it for such a Courtier, and shewed the

King his own hand for it: the King repeals and teares the Order, and commanded half of it to be sent away, and swore, the other was more then he could well give.

Moses thought God had made an unadvised promise, that the people should have flesh to eat a moneth together, therefore he praye•• him to con∣sider, that they were six hundred thousand footmen, and the flocks and herds would not suffice them; but God answers, that his hand was not waxed short (q); we must not tell God of the greatnesse of the Sum that is required, he can make that he doth not finde, never is non plust: yea, men, thou••h they be able, are many times unwilling to make good their promises; l••ke little Children, are easily blown on with every winde, and easily blown off, resolve and refuse, are angry and appeased in a breath, iras colligit▪ & ponit temerè, mutatur in horas, in one minde to day, in another minde to morrow, Roma Tybur amo, ventosus Tybure Romam; how honest doth Saul seem to be, when a good pang was on him (r)? but David doubted his unconstancy.

But God is not exposed to any such unconstan∣cy, cannot be off and on, sees nothing which he s••w not before he made the promise (s), cannot say, non putaram, allege he was abused and misin∣formed, as we do often: whatsoever therefore he hath made promise of, you may expect, you may account it payd, his word and deed are all one.

But God hath promised to every setled, well∣ordered Church, some to attend and act in holy th••ngs; for that he promised to Gospel, or Evan∣gelical

Churches, which were ordered by Christ, of whom its said, that he did all things well (t), or by his Apostles, who knew how to behave themselves in the house of God (u); for what God promised by the Prophets, he promised to Evangelical or Gospel-Churches; for the Levitical administration was then decaying and waxing old, as the Apostle sayes (w); but he promised by the Prophets, some to attend and act in holy things, (x) I will give you pastors according to mine heart, that shall feed you with knowledge and understanding, which they could ne∣ver do without attending on them, nor do we finde they did it until Christs times; but of him it is said, (y) that in the day time he was teaching in the Temple, and at night he went out, and abode in the Mount that is called the Mount of Olives, and all the people came early in the morning to him, to hear him; and if we may believe St. Paul himself (z), he saith, that by the space of three years, he ceased not to warn every one night and day with tears; and that he charged it on his successors, appears in that pathetical and seri∣ous exhortation given Timothy (a); and that the Prophet meant these times, appears in that place, where the same is iterated and repeated, though in something other words (b), In his dayes Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, The Lord our righte∣ousnesse; what can more plainly point out Gospel-times? for though the Levitical administration of the Covenant was to expire, or to be disannulled, as the Apostle speaks (c), yet the Covenant was not, but was even then an everlrsting Cove∣nant (d), and Aarons Priesthood, however in some

sense it was to be determined and cease, yet was indeed in some sense, an everlasting Priesthood, as it is expresly promised to Phineas (e), that is, the Of∣fice and attendance upon holy things, was everla∣sting, to be continued in Aarons Priesthood for a time, and afterwards to be translated into the Tribe of Judah, and Order of Melchizedeck, as God hath not only said, but sworn (f), where now it is, and shall be to the worlds end, in the Pastors and Teachers of Gospel-times.

The Prophet Isaiah sayes (g), I will poure water upon him that is thirsty, and floods upon the dry ground, I will power my Spirit upon thy seed, and my blessing upon thine off-spring; and the Prophet Joel (h), I will poure out my Spirit upon all flesh: now when, and where were these great floods, and inundations of the Spirit poured out? the Apostle Peter tells you, that the greatest and most observed inundation, was in the day of Pentecost, upon the Apostles that were then assembled in the Temple (i), though there were dewes and lesser showers upon others afterwards (k), and that not only in an extraordi∣nary, but ordinary manner (l); yet in the Prophets these are promised in the reverend and known denominations and Titles of Priests and Levites; for when the Jews and Gentiles shall be gathered out of all the Nations, and bound up together in one volume, and presented in Jerusalem unto the Lord, God promiseth, that he will take of them for Priests and for Levites (m): properly and litte∣rally they could not be; for the promise is, to ga∣ther all tongues and all Nations, Tarshish and Pul, and Lud, Javan and Tuball, are expresly named (n),

that is, the Gentiles, as they are called verse the nin∣teenth; for the Priests and Levits properly so called, were only Jews, and of the Tribe of Levi; and Spiri∣tual Priests and Levits they could not be, for it is said (o), I will take of them, not them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex istis as Junius, Montanus, and others, that is, ex istis gentibus quae in munus oblatae fuerint domino, as in their note: now who ever is converted, and washed in the blood of Christ, is made a spiritual Priest, and there is no distinguishing and picking out of some from others of them, (p) for all have great dignity, and there is no culling out.

CHAP. XV. The ninth Argument.

THat ought to be in every setled, well-ordered [Arg. 9] Church, which God hath promised, not only in words, but also in Figures, Types, and modelled Representatives, where the eye doth give in evi∣dence, as well as the eare; when God doth not only say but shew, not rehearse only, but also re∣present and pourtray, paint and engraven to be exposed to the view as well as hearing. When God was serious that Jerusalem should be besieged, and would have the people be assured of it, hee commands the Prophet to expresse it in a picture (q); for God knows, that words are but windy∣winged Creatures, that stay not when they have done their errand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Poet often calls them, nocte volat caeli medio terraeque per umbras, as

another sayes of Fame, a flying report, Curse not the King, no not in thy thought, and curse not the rich in thy bed-chamber, for the bird of the aire shall carry the voice, and that which hath wings shall tell the mat∣ter (r); that is, some rumor or report will fly a∣broad, and Kings have long eares as well as hands. Christ told the Apostles often of his dying at Jeru∣salem, but his words flew away, before they under∣stood them (s); and therefore when he was to dye indeed, and resolv'd they should remember it, he closeth those expressions in the amulets and earings of the holy Sacrament, that might hang as pen∣dents at their eares continually (t); we confesse, one way of chayning and confining words unto there proper office and employment, of serving and securing of the memory, is to record and write them down; some think the reason of that great Apostacy and irreligion that was among the Sons of Noah after the Flood, was want of writing, for tradition was very easie and apt to be corrupted; and therefore Moses was enabled and commanded to write all down, and God himself began unto him in the Tables of the Law (u); but this was not enough to see the Characters and Letters, but Portrai∣tures and Pictures were annexed and written also, and imprinted, because they made a deeper and more palpable impression on the senses; when you have a story or fable, not onely written, but also pictured, and drawn in lively representatives before you, as all the Prophecies of the succeding times are unto John, from the fourth Chapter of his Revelation, unto the end.

But God hath promised a Gospel-Ministry, some

to attend and act in holy things, not onely in words, but in visible and reall Types, Delineati∣ons, and Representations; for when the City and Temple at Jerusalem were smitten, as the Prophet speaks (w); those graceless Jews were apt to think God had forgotten all Religion: as Gardiner, that bloody Bishop, told Henry the eighth, when he had pull'd down the Monasteries, and seized their Lands unto his own use, that now he would be thought the most Atheisticall and irreligious King in all the world, and that would have an evill influ∣ence upon his discontented Subjects, whereby he wrought him to a willingness to enact and execute those six Statutes, whereby so many conscientious persons of both Religions were destroyed. So the Jews now began to whisper, that God now cared not, nor looked after any thing, but had forsaken all (x), and so fell to the worship of other Gods: the Lord therefore was now engaged to make it known and certain unto all men, that the Jews had not stumbled that they should fall, but rather, that through their fall, salvation was to come unto the Gentiles, to pro∣voke them to jealousie, as the Apostle speaks (y), that, though the bricks were fallen, yet he would build with hewen stones, though the Sicomores were cut down, yet he would change them into Cedars (z), though the City and Temple were destroyed, yet he would raise a greater and more glorious structure among the Gentiles, (a) I will lay thy stones with fair colours, and thy foundations with Saphires, and I will make thy windows of Agates, and thy gates of carbuncles, and all thy borders of pleasant stones; that is, I will erect and raise my Church and Temple among the Gentiles,

and adorn and deck it with lustre and variety of precious graces.

But it was not now enough to say, but shew, words would not be took, therefore he gives them deeds; describes and sets out another house, and sets it down in all the parts, dimensions, and re∣spects, that they might see he was not now in jest, that he would not nugas agere tanto conatu, take pains and care to pourtray and describe what ne∣ver was intended; and the Priests, even the Sons of Zadock are expresly mentioned (b); neither may we think it was intended for a directory to the building of the Temple of Zerubbabel, for the di∣rections given unto Solomon by God, were on record; and there were many yet alive that saw the former Temple, and could have given sufficient directi∣ons, if that had been required; and if it be true that this in Ezekiel was ordered in relation to that of Solomon, then was it not a pattern to Zerubbabells, for they differ not only in the direction Cyrus gives (c), but in the event and execution also (d), and therefore must relate unto that Spirituall House which God had then determined to build among the Gentiles, as the Apostle called those believers (e) a chosen Generation, a royall Priest-hood, an holy Na∣tion, a peculiar People, that ye should shew forth the prai∣ses of him that hath called you, out of darknesse, into his marvelous light.

CHAP. XVI. The tenth Argument.

THat ought to be in every setled, well-ordered Church, that was in the first Christian-Gos∣pel [Arg. 10] Church that ever was, in that Church that was to be the pattern and copy to all succeeding Chri∣stian-Gospel Churches, for the copy must be well writ, decipit exemplar vitris imi••abile, that was to be the root and Mother-Church of all the rest; for if the root be not holy, the branches cannot be; if the Mother be an Hittite, the issue is not of the Holy Seed; because the first woman was to be, as she is truly called, the mo••her of all living (f), therefore God takes especiall care to build and frame her as she ought to be (g), wherein no error can be ima∣gined, for his hand was rectitude, and could not fail, in the essentials, to be sure, nothing was want∣ing or superfluous; now what Eve was to all the race of mank••nde, that the first Christan Church was unto all succeeding Christian Churches, for Jerusalem was the Mother Church, as our Saviour sayes, (h) and that repentance and remission of sins, be prea∣ched in his Name among all Nations, beginning at Jeru∣salem; and as it was the Mother-Church, so it was modelled by Christ, who was Gods bosome-friend (i), and could not but know his minde in every thing, and neither wanted skill nor will, to do the will and minde of him that sent him, and to finish his work, as he sayes (k); what therefore Christ

set in the first, should be in all, as what Moses set in the first Tabernacle, or Jewish Church, was after∣wards in all succeeding imitations and augumen∣tations of it in after-times. Now Christ was the Son, and Moses but the Servant, Christ every way as faithful and as exact as Moses (l), and had an eye unto his pattern, as well as Moses and Solomon had to theirs (m); what we finde therefore in the first Church, should be in all.

But in the first Christian Gospel-Church, we finde some set apart to attend and act in holy things; for it is manifest, that Christian or Gospel-Churches began in John the Baptist (n), & he was de∣signed unto this attendance in his Mothers womb (o), & was not received and acknowledged among the Jews, until by express authority of Scripture, he had assured and ascertained his calling (p), and after that his very enemies durst not oppose; for all acknow∣ledge him a Prophet (q): our Saviour Christ succeeded John, in some respect, though in some respect he was before him (r), and we are certain he was set a∣part to attend and act in holy things; for though the Church was his inheritance, and he might have stept into possession, without any sacred or solemn ordination and admission, yet he would not till he was baptized, & declared by a voice from Heaven, to be their teacher (s); and because few heard this te∣stimony, it is again repeated in their hearing that were designed to be witnesses thereof unto the worlds end: as the Apostle doth expresly shew (t), and so that made good, the Apostle speaks of him (u): Christ being now established, the Master and Doctor of the Christian Congregation, erecteth

and ordaineth others, as well he might, for he was the Apostle and high Priest of our professi∣on (w).

For the Evangelist expresly sayes, (x) he called his Disciples to him, and of them he chose twelve, whom also he named Apostles; there is their election, but ordination follows, (y) and he ordained twelve, and sent them forth to preach, and to have power to heal sick∣nesses, and east out Devils: and when they were in orders, he gives unto them their Commission, with orders and instructions for their deportment and government therein (z); and because he knew ve∣ry well, the Harvest was great, and the Labourers but few, he therefore sends forth others after them, and gives them the same security he gave unto the twelve (a), and they found a blessing on their la∣bours, which they ingenuously acknowledge (b). Now if in the first and Mother Church, some were designed and set apart, shall after-Churches think to be excused and at liberty? shall the Daughter plead a priviledge the Mother had not? the issue, what the Parent was not possessed of? shall any body now be wiser in his own eyes, then Christ was? think he writes better then his Copy, Christ hath set him? presume to add or alter what he hath fixed and established? we all pretend to Gospel-reformation, and have ingaged our pub∣lick faith therein: its good to eye our pattern, and consider what was from the beginning, as Christ doth in the question of divorce (c), recalls them back to what was at the first established; and so should we, and not adventure upon alterations of our own imagination and invention.

CHAP. XVII. The eleventh Argument.

THat ought to be in every setled, and well-or∣dered [Arg. 11] Church, which God the Father hath appointed and bestowed upon them; for the Church is Gods house or Family, as we have shew∣ed, and the Fathers will is, in the Family, and ought to be the rule, when he hath made his will, ordered how things shall be, no man disannuls, or addeth any thing unto it, as the Apostle speaks (d): in other Governments there have been alterations and de∣bates; but no man makes a doubt concerning that, the Father is the Family-protector and disposer; and therefore Paul makes his addresse in that case to the Father (e).

But God the Father hath appointed some to at∣tend and act in holy things, in every setled and well-ordered Church; some think that God the Father is understood in that place of the A∣postle (f) because its certain, in other places, the persons are distinctly spoken of in the same Chap∣ter (g): there are diversities of gifts, but the same Spirit, there is the holy Ghost; there are differen∣ces of administrations, but the same Lord, there is the Sonne; and there are diversities of operations, but the same God which worketh all in all, there is the Father; however, we are sure he is included; And it was God the Father that promised that

great endowment of the Spirit, as Christ shews (h), which in another place is called, a bapti∣zing with the holy Ghost (i), and was performed in the day of Pentecost, in a solemn and plentiful man∣ner (k); and this was done, not only to the A∣postles at this set solemn time, but to others also afterwards, as Peter witnesseth (l), whereby they were thus solemnly inaugurated, and set apart to attend and act in holy things.

It was God the Father that sent John Bap∣tist (m), for Christ and he were strangers to one an∣nther (n), and it was not only God the Fathers will, but also his wisdom, they should be unknown to one another, that they might not be thought to juggle and combine; and therefore God the Fa∣ther gave John warning, that upon whomsoever he should see the Spirit descend and abide upon him, that was Christ, which was performed in a solemn manner at his Baptisme (o); so we are sure, that God the Father sent Christ (p), put him in power, and gave him full authority to order all things, and upon that ground, he disposeth of the dispensation of the word and Sacraments, and ordereth the mini∣stration of them into all the world (q): now what the Father orders and appoints, the Son and holy Ghost do never alter or disappoint; for though for more assurance and security, they are divided in their testimonies or averments, yet they never differ or dissent, but are one in that at all times (r).

CHAP. XVIII. The twelfth Argument.

THat ought to be in every setled, well-order∣ed [Arg. 12] Church, which Christ hath setled and e∣stated on it; for he is all one with the Father (s), and doth co-operate & work together with him (t); but if we will conceive him different, yet we must consider, that he is his Son and only Child (u), by whom, as by an Organ or Instrument he acts and moves (w), and though he was his Heire in known and common right, as being all he hath, yet God hath setled all upon him (x), and so they might well say, this is the Heire (y): now if the Father, and the Sonne and Heire joyne in a settlement, it cannot but be good, especially if the sonne be come to age, as Christ was (z), and have a quiet & clear possession of it. For indeed it was with Christ, as many times it is with other Heirs, that have indeed Estates bequeathed to them by their Parents; but so incumbered and clog'd with debts and titles, that he must have some trouble to redeem and settle it; and the incumbrance here was able to have pusled any body else: there are some persons, that to save their Lands, refuse to plead unto their charge, and so endure a far more painful and oppressing death, but cannot afterwards themselves enjoy it; but Christ redeem∣ed us from the curse of th•• Law, being made a curse for us (a), and yet lived to enjoy the benefit of that

redemption, and make Estates to others of it; for when he had triumphed over all his enemies, and was above their malice and contrivements (b), and was indeed become her head and Husband (c), he makes this over to his Church.

But Christ thus qualified, hath setled upon eve∣re Congregation, some to attend and act in holy things: now because this is the great wheel of the cause, the common hinge on which the contro∣versie turneth, the carrying and convincing Argu∣ment, we shall crave leave to be somewhat more punctual and particular in proving this; and lest our plenty should seem to any body tedious, we will digest this settlement into these several heads.

1. By will; we have seen before his power, our next enquiry is of his will. There is in all things three degrees of being, posse, velle, esse; the first is power, the second will, the third being; that Christ had power to make a will we saw before, now let us see his will: choyce is an act of will, and that he exercised in the twelve Apostles, as we have seen before (d); and for Paul, who was a special actor in holy things, he doth expresly stoop unto the will of Christ; for when he was informed of the errour of his way, told that he kicked against the pricks, he presently refers himself unto the will of Jesus Christ (e), and as soon as that was cleared to him by Ananias, ingageth in the service instant∣ly.

It is not easie to be sure of instruments; the Scribes and Pharisees had gotten one of Christs

Disciples from him: now Christ gets one of theirs from them, and of a persecutor makes him become a Preacher. And not Paul only, but also Sosthenes is by the will of Christ annexed and conjoyned in the Commission with him (f); and as here he puts in Sosthenes, so in the next Epistle Timothy (g); he was willing they should know that they did no∣thing against their Masters will in all they did, and indeed without the will of Jesus Christ, there is no∣thing in the Church done; for the Church is in a special manner, the Kingdom of Jesus Christ (h), and his will in that Kingdom is the legislative power.

2. By deed; its true, a will allowed, becoms a deed, and hath authority and influence in Courts of Justice, because the testator is concluded, and cannot any more revoke; if men could live again when they are dead, there would be many altera∣tions in their wils; yet Christ had this peculiar priviledge to live again, (i) I am he that liveth & was dead, yet altered nothing, but ratified and confirm∣ed the same by reall deeds; for after he was risen from the dead, he gives Commissions to them of a more large extent, go teach all Nations, baptizing them (k), and not Commissions only, but endow∣ments also and abilities; for he breathed on them, and therein gave the holy Ghost unto them (l): he told them, when he bad them go into all the world, and preach the Gospel unto every Creature (m), that no Creature should be able to annoy them; for they should take up Serpents, and if they drank any deadly thing, it should not hurt them, which Paul

found by experience, when that venomous viper hung upon his hand (n), for though it be said, God bare them witnesse with signs and wonders (o), yet Jesus Christ was principal in all these wonders, as they plainly shew (p), By the name of Jesus Christ, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole, and therefore Peter tells Eneas plainly, that Jesus Christ made him whole (q), and Paul gives all to Jesus Christ, those mighty signs and wonders that he did, that in a circle from Jerusalem unto Illy∣ricum, he made the Gospel to abound (r), so that the will of Christ is witnessed unto us by his deed: not once or twice reiterated and renewed, but by a constant course of miracles confirmed and abet∣ted.

3. A Deed of gift, which (they say) is the most absolute, authentick and comprehensive of any deed that is; in bargains, if an errour be commit∣ted, men take hold of it and improve it, for the bettering and mending of their bargain; but in gifts, it is not honourable: a noble person having given a poor man an Angel for a shilling, the man presents it to him, that he might correct the error; but he said no, seeing the error was his benefit, he should enjoy it; He would not give and take: and its observed, that where men give they love, and the more they give, the more they love: multum fuit ad amorem; dedisse beneficium; for gifts are hosta∣ges, and pledges of our love unto them, as Ahasuerus assures Queen Esther of his love, by offering half the Kingdom to her (s): so Christ by giving, witnesses his love, and much improveth and augments the same.

When Alexander had prevailed at the River Gra∣nicum, and was now ascended into the upper parts of Asia, he sends back many gifts, to assure them of his love in Macedonia: so when our Saviour had triumphed over death, an enemy that Alexander never conquered, and was ascended up on high, he then gives gifts (t). They that do conquer and divide the spoils, have many precious things to give: when David had recovered his own, from those invading barbarous Amalekites, he sends great presents to his friends in Judah, that had given him free quarter in his trouble and necessity (u); but nothing is so precious as the persons of men and women, give me the persons, and take thou the goods, sayes the King of Sodom unto Abraham (w): so Christ selects the persons, and gives them unto his spouse; when Paul brings in the inventory of the Churches goods (x), the persons in the first place are set down, whether Paul, or Apollo, or Cephas: so in that Legacy, & great bequest of Christ unto his Church, they are set down first (y), he gave some Apostles, and some Pro∣phets, and some Evangelists, and some Pastors and Teachers; there was variety of work, and he pro∣vides variety of workmen. As in the Tabernacle and Temple both, though there were an invitati∣on unto every one that had ability, and will to work, to come and exercise the same (z), yet some were furnished and fitted for it: So in the Church of Christ, all are encouraged to act that can, but some are set apart, and setled on it.

4. A gift in perpetuity, not for a tearm. Those that give freely, may determine and confine them∣selves

to what terme pleaseth them: a Lease is a good Deed, but will expire and die. Job sayes, the Mountains may decay (a), and time we know is a great eater and devourer, is edax rerum, and much more hominum; like Polyphemus, that eat up all Ʋ∣lysses fellows at a few meals: but Christ hath taken care, that this great gift shall be perpetual. When the Heire apparent of this Island was in Spain, his Father sent him Servants, not to present their ser∣vice to him, and return, but to attend and wait upon him till he came home: so Christ gives Offi∣cers, until his Bride and Spouse return and come home; for so the grant and Charter runs, (b) till we all come in the Ʋnity of the faith, and of the know∣ledge of the Son of God, unto a perfect man, unto the mea∣sure of the stature of the fulnesse of Christ. When Christ sayes unto Peter concerning John, that he would have him tarry till he came, there went a rumour among the Brethren, that that Disciple should not die (c); but that was a mistake; yet John continues in his suc∣cessors, and shall do until Christ do come again; And loe, I am with you alwayes unto the end of the world (d): not with their persons, for they were mortall, and waxed old as well as others; but with them, in the followers and successors: the guides and leaders must be continued, until the Church comes to her journies end. We send not friends home in a dark night, with a Candle that may be easily blown out, but with a Torch, or Candle put into a Lanthorn: so Christ sends not his Church home through this dark world, by a Candle that is put out with every blast; but takes care, that it should light her home. When the Apostles were to

go into Judea only, and not so much as into Sama∣ria, he calls them Candles (e); but when they were to go out into all the world, where storms and blusters would attend them, he doth not call them Candles, although the Metaphor invited him to that expression, having said, the Churches were the Candlesticks (f), because he knew, a Candle would not long continue in a blustering and windy time, but Starres: its true, the Moon and Starres may sometimes not appear, and be obscured, as they were to Paul and his associates for many dayes (g), yet they are not extinguished; The Ministers may be obscured and overshadowed, but cannot be extinguished; they thought the Witnesses were dead, and gloried over them (h), yet they rise up again with some addition and advantage. What Christ hath setled, cannot be easi∣ly unsetled, what he hath built, cannot be broken down, or if it be, will be repaired with more magnifi∣cence: the Tabernacle rose up in the Temple, and the ruined and destroyed Temple, in those spiri∣tuall fabricks, that the Apostle calls the Temples of the holy Ghost: Christ leaves his Church in every visitation of it, a great deal better then he findes it: the second edition is evermore correctior & emen∣datior; look over all the Resurrections of the Church from the beginning, and he might truly say, what Augustus vainly did of Rome, Inveni late∣ritiam, reliqui marmoream.

CHAP. XIX. The thirteenth Argument.

THat ought to be in every setled, well-ordered [Arg. 13] Church, which the holy Ghost hath ordered and appointed to it; for the holy Ghost is equal in authority and interest, being God as well as they, and in the ordering Church-affairs, though last (i), is not the least: we acknowledge creati∣on was the foundation and ground of all, and that for orders sake is commonly ascribed to the Father; Redemption followed as the support and supple∣ment of that, and that we give unto the Sonne; but there was need of Consolation and incourage∣ment to compleat and carry on the same, and that Christ leaves unto the holy Ghost. Its true, it was not fit, that Christ should much appear, (after that great affront was put upon him by the Jews) in his worst Clothes, that were tottered and torn by them, nam minuit praesentia famam, presence impaires opinion and admiration; Nor that they should be Orphans, as Christ speaks (k) deprived and destitute of con∣duct and direction for so great an undertaking: the holy Ghost is therefore sent and substituted, as the Oeconomus and Overseer of the work (l); for the com∣pletion, consummation and perfection of it. And there was something of fitnesse and conveniency; for the holy Ghost could act invisibly, could see and not be seen, as Aeneas and Achates in the Cloud, con∣vey himself into their meetings, and discover all

hypocrisies and double dealing, as he doth in the case of Ananias and Saphira (m); for had the holy Ghost been seen as well as Peter was in that Assem∣bly, they had not framed so great a lie, and made so notable and manifest discoveries of themselves. Their mindes and memories were frail and brittle, and might be easily insnared and over-reached; Christ therefore promiseth the holy Ghost to make supply of that defect (n). They were to in∣troduce among the Gentiles a new Religion, and must look for oppositions, and counter actings; a winged Mercury was therefore needful, that could and would be here and there, and every where, to finde out and discover plots (o), as we finde he did, before that dreadful famine in the dayes of Claudi∣us (p), and when Paul was to be bound and trou∣bled, the holy Ghost gives warning of it to him, in every City as he goes along (q); at every turn and alteration, the holy Ghost is at one end. As Mer∣chants that have great stocks, and drive on great Trades, have partners every where, and persons interested to drive it on; so God in this great work, divides himself, (as we may say) and hath some of the persons every where to further it.

But the holy Ghost hath ordered and appoint∣ed some in every Church to attend and act in holy things. That this may be the better made out, we may observe it in these particulars.

1. Furnishing of them with proper gifts, for e∣very season, and condition of the Church; as in the first age, with gifts miraculous and extraordina∣ry

(r), God himself bearing them witness, both with signes and wonders, and with divers miracles and gifts of the holy Ghost: these were not given unto every mem∣ber of the Christian Congregation; for we finde believers that heard not whether there were an holy Ghost or no (s); but unto such as were to be the guides and overseers of them; for to one is given by the Spirit, the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, and so on as the Apostle speaks (t): the next age needed courage, resolution, patience, self-deniall, that they might not cowardly betray what they knew was the truth; and accordingly the holy Ghost supplies them with it: its true, some other sects have had their sufferers, there have been Martyrs and Confessors in all ages and e∣states; but never such as these, who by their si∣lence, patience, suffering, self-denial, grew Con∣querers, and Masters of their persecutors; for they overcame in the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death (u); and so in all succeeding ages of the Church, unto this day, some have been qualified, and fitted for imployment, to attend and act in holy things, in their severall respective Churches and Assemblies.

2. Gives them distinguishing and proper names; not only Christians and believers, not only Saints and Sonnes of God, but names of Office and Authority, as Pharaoh unto Joseph, when he raised and preferred him (w), so Nebuchadnezer to Daniel and his three associates (x), whereby they did appropriate and

make them theirs; and so the holy Ghost gives o∣ther names peculiar and proper unto them, as men of God (y); others are called Gods Sonnes, Gods servants, Gods people, but only Ministers are called Gods men.

So Stewards; one may have many men, but one Steward, Eliezer of Damaseus, Abrahams Steward (z); a name of jurisdiction and Authority; yet given com∣monly to Ministers (a); Ambassadors, a name of ho∣nour (b), and given unto none without Commis∣sions and instructions, for the mannaging and or∣dering of it.

So Shepheards, a name of Office and Authority, not taken up by any of the servants, but conferred upon some experienced confiding men, that had a special over-sight and interest in them (c): so like∣wise they are called Angels (d), and that by Christ, when he was in the highest Heavens, and had a clear conception of every thing, better then Adam, when he gave names to all the Creatures, yet Adam erred not.

3. Characters, brands and distinctions to know them by; names may be arrogated and usurped, Jacob takes Esaus name, but had much adoe to frame and counterfeit his Character. The holy Ghost describes them therefore by their Characters and nature, as well as names (e); if the place and Office had not been peculiar, what need so much adoe? could not he have said, see they be honest godly men, and that's enough: so when he orders Titus to take on him the jurisdiction of that Island, he gives him Characters to know such as he was to use (f), and

those not common unto every Christian, but proper and peculiar to the Guides and Governours.

4. Calls and contrivements to their proper places; designs them, & affixeth them unto their work (g), gives them their missions, as well as Commissions: there is no doubt but men may preach, that are not sent; but seldom or never savingly; if God send them not, they seldom turn men from their wicked wayes, as the Prophet intimates (h): though instru∣ments are used and implied in the work, yet the holy Ghost doth fix them, and conclude them in it (i), take heed unto your selves, and all the flock over whom the holy Ghost hath made you Bishops: no doubt in placing and displacing Ministers, the holy Ghost presides and over-rules.

5. Convenient maintenance. Gods spirit knowes, that Ministers are men, and are supported by food and rayment; Angels indeed they are by Office and imployment, but not Spirits, seeing they carry about them flesh and bones, which Spirits do not (k); and for the most part, crasie and weakly flesh, that need more cost and care then any other men; their sedentary lives and serious thoughts weaken their stomacks for the most part, and expose them unto often and great infirmities, as we may see in Tmothy (l), who is not only permitted and allowed, but commanded and enjoyned to keep a wholsom diet; and whereas o∣ther men may truck and barter in the world, plot and contrive wayes of advancement, and im∣provement of their Estates, only they cannot; as Souldiers will have free quarter if pay be wanting,

because they are commanded upon duty as the men of Judah, set every tenth man apart, to fetch in victuals for their fellow Souldiers (m); for no man that warreth intangleth himself with the affairs of this life, that he may please him that hath called him to be a Soul∣dier (n): now this would not be, if there were not use and need of Souldiers; for who goeth to warfare at his own cost (o)? it is not to be spoken, what those Nations and Kingdoms save, that need not Arms; and certainly, the holy Ghost were a bad husband, if it imposed an unnecessary charge, if it should enjoyne a chargeable and costly Calling and imployment, that might be executed by men of Trade; but knowing how laborious and sequestred the labours of a painful Pastor are, it takes care for their livelihood, that he that is taught in the word, communicate with him that teacheth in all good things (p), that whilst the Minister is plotting and contriving how to do their souls good, they should provide for his corporeal sustenance; the very Oxes mouth, that treadeth out the corn, must not be musled (q): those that have slaves bought with their money, yet give them food and rayment, because they know they cannot work without it; and shall the Minister be put to seek his bread at night, when he hath starved and laboured all the day? great care is taken by God himself, for a clear and cum∣berlesse provision for the Priests and Levites, and that not only in their month of waiting, but all the time of their retirement in the Countrey; and though that pre∣sident should be sufficient, yet there is an exact and proper Ordinance, (r) as they that minister about holy things, live of them, so they that preach the Gospel, should

live of that: the holy things, and that administra∣tion, was meat and drink, and the Priests, upon the matter, were but holy Cooks, and he is an ill Cook that cannot lick his own fingers: yet God takes special care they should be richly and liberally provided for; for he knew those that payd them, would have interest in them. As in this Land the so∣veraign power did many acts of grace for subjects and inferiour persons, but never gave them ayd and subsidies, that way they had to oblige and gra∣tifie their Prince: so Ministers have many wayes to gratifie their people; but God hath not appointed they should give them money, that way the people have to oblige and gratifie their Pastors, and those that pay best, profit most; for he that re∣ceives spiritual things from his teacher, will not think much to give him carnall things; for it is a great deal lesse then he receives. If a man sowe wheat, and is at all the cost and care to mannage and manure the ground for such a crop, it would be no great matter for him to reap fitches: it is the Apostles similitude (s), its known, the Apostles and their associates, had gifts and powers freely given them, were at no cost to gain and purchase their abili∣ties; Paul with one imposition of his hands, gave more then we can get in many years (t), our youth, and pretious time, and strength, and a great part of our Patrimony, goes to purchase fitnesse for this great work, yet all is not enough, without Gods blessing in a speciall manner on our labours, venduntur laboribus dona, in the sweat of our brains and breast we eat our bread. The arts indeed are called liberall, but its to those that work and wait upon

them: if therefore we sowe not only spiritual, but also carnal things, is it not reason we should reap something?

CHAP. XX. The fourteenth Argument.

THat ought to be in every setled, well-ordered [Arg. 14] Church, which it hath been duly seized and possessed of these fifteen hundred years and up∣wards; for that's a sign it suits well with her; had it been forraign and heterogeneal, it would have been removed in all that time, by some means. When an healthful sound man lies long in the morning, its a sign he lies well, benè dormit qui non sentit se malè dormire, he alwayes sleeps well, that cannot tell you in the morning how he slept, as Alexander slept so long the morning before he fought Darius Army, that Parmenio was forced to awaken him, and call him up: this question could not have slept securely so many hundred years, if it had been pinched and diseased with any clear compel∣ling Argument; if it had layn in any bodies way, or troubled them, they would have raised it by some means: those are and may be reckoned useful and well-writ books, that live long, as Homer, and Plu∣tarch, and Aristotle, and Virgil, whereas many others in the space have been devoured and eaten up of time, that edax rerum. Its true, what's ill layd, can∣not lie well, though it have layn long, (g) every plant which my heavenly Father hath not planted, shall

be rooted up: the Canaanites possession in a sinful wicked way, was no good plea against the Israelites, when they marched armed to invade it by Gods Commission and express Command. Yet time doth many times legitimate and reconcile a very cra∣sie Title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; there are ma∣ny things ill done, that cannot be well undone, fieri non debuit, factum valet. Jacob (no doubt) did it, to get the blessing from his Brother, by unlaw∣ful means (h), thy Brother (sayes Isaack) came with subtlety, and hath taken away thy blessing, yet being done, it could not afterwards be undone; for Esau found no place of repentance, though he sought it carefully with teares (i); the Jews (no doubt) did very ill, to aske a King (k), yet God would not re∣voke the grant when it was done (l); a settlement, though not so well as it should be, is like unto a sleeping dog, that is not for to be awakened; its hard in settlements to keep that order and deco∣rum that were to be desired: in common Halls and entertainments, its hard to set down every man according to his worth and dignity; Solomon ex∣ceeded all men then alive, in the exactnesse of his houshold Government, as is acknowledged (m), yet when he looked abroad, he saw many things misplaced (n), servants on Horses, and Princes walking as servants upon the earth, yet being setled, he would not have us meddle in the mending and alteration of it, as it follows in the next words (o): there is in Yorkshire about Whitby, a very hard Rock, that is not easily broken by any tools, whilst it remains upon the bed and quarry where it growes; but if it be removed into another place, the stones do moul∣der

into dust; only in the midst of every stone, there remains a little lump, in the shape and figure of a wreathed Serpent; and that is so hard, that it cannot be dissolved nor broken by any means. How much more careful should we be, when a thing is duly setled, upon a righteous and just foundation? (p) Thou shalt not remove thy Neigh∣bours Land-mark, which they of old time have set, and because some did notwithstanding some∣times adventure for to do it, God did appoint a solemn curse to be pronounced by common and joynt consent upon the doers of it (q); the danger of unravelling and rumpling things well layed up, hath been observed to be so great, that many laws have passed to prevent it. It was wont to be ac∣knowledged, that nullum tempus occurrit regi, yet threescore years now cuts off his claim, and pos∣session undisturbed twenty years, a subjects, a book-debt is discharged in six years, by time; and possession upon a fine in five years.

But the Church hath been duly seized and pos∣sessed of some to attend and act in holy things, far above these fifteen hundred years; for we appeal to all the Catalogues of Hereticks in former ages, and if there be found any one that questioned this, we will give up the cause: we have looked care∣fully upon all the writings of our adversaries, and the first we finde, were Storke and Stubner in upper Germany, about the year 1521. and that was above fifteen hundred years after the settlement of these Church-Officers, by Christ and his Apostles, as we have shewed before. There hath been of late a∣mong us, great talk of new lights, but we have

found but very few that were not raked out of those rotten dunghils of the ancient Hereticks or Schismaticks, and may say with Solomon (r), is there any thing, whereof it may be said, see, this is new; but this of annulling and extinguishing a Gospel-Ministry, we must acknowledge to be new, never so much as doubted of, or called in question, till after Luthers time; and for this only cause, may be suspected, there were some Jews among the Cap∣tives, that returned out of Babylon, that pleaded they were Priests, and would have been received and accounted among the Sons of Aaron, but they were put upon this triall, to finde their Register a∣mong those that were reckoned by genealogie, and when they could not prove their lineal de∣scent, they were put as polluted from the Priest∣hood (s): we crave the benefit of this Law, that it may be shewed us, in any warranted and good antiquity, that any were accounted and allowed, to attend and act in holy things, that were not set apart to that imployment.

CHAP. XXI. The fifteenth Argument.

THat ought to be in every setled, well-ordered [Arg. 15] Church, which never was denied it, by any Orthodox unbiassed Christian. It was many hundred years before any body questioned this truth, or pretended unto any power to attend and act in holy things, unless they had been set apart unto it,

as we have shewed before: since some have done it, but they were either not Orthodox, or not un∣biassed. The first that did adventure upon this breach, were those unruly Anabaptists, that sprang up in Germany, about fifteen hundred and one and twenty years after our Saviours coming into the world, and that these were not Orthodox, nor unbi∣assed, will soon appear to any that shall read their story in Sleydens Commentaries, then published, when the matter of fact was fresh in memory, and would have been confuted, if not exactly stated and expressed; for they finding what great things Luther did, what alterations and depopulations follow'd upon his undertaking of the truth and cause of God, against the Pope and his adherents, expected he should fatten and inrich himself with those great booties that were discovered therby, and offered to them; and when they saw them not intend them, like the Jews in Esthers time, that did not lay their hands upon the spoile (t), but suffer those rich Revenues of the Monasteries and Ab∣bies every where to fall unto the secular and civil Governours and Princes, in whose Dominions and Territories they were seated, they wondered for a while, at this their foolish bashfulness and absti∣nence, that such glorious and succesful Cooks as Luther and his fellows were, should not have wit to lick their own fingers; but when they expected long, and saw no likelihood of Luthers medling, they resolved with Gehasi to get somewhat (u), but would not suddenly fall foul upon the places, but resolved first, to use all means to work on Luther, and win him to them if it were possible,

and Muncer for that end, went often to him, unto Wittenberg, to work him to a good opinion of their way; but when they saw they could not do it, they resolved to carry it without him, and there∣fore told the people in their Sermons, that Luthers reformation was imperfect, that he had lopt some of the branches off, but left the roots of bitternesse still growing in the ground, and that was temporal and worldly greatnesse, whereby Gods people were still inslaved and oppressed; that it was the minde and will of God, that all men should be free, and all things common, that one man should not domineere and reign over another; that the Princes were as grievous Tyrants as the Pope; that God would have mens persons and Estates exempt and free, as well as their consciences and inward man; and because it was not like that Princes, and possessors of great Estates, would entertain these truths upon proposals and exhortations, they should be forced to it; & that Arms in that case are not only lawful, but expedient and very necessary.

There had been tumults and insurrections in those upper parts of Germany, some years before the Country boors had taken Arms, and been in action against their Governours; and though ma∣ny treaties of peace had been, and many skirmishes and bickerings, wherein the Boors and Countrey people had the worst, yet still they kept up Arms, and could not be reduced and brought into con∣formity, seditio irritatur remedio, sedition is a dis∣ease that is inraged by the proper remedy: if you stroak them, & speak them fair, they think you flat∣ter them, & are unable to cōtend with them: if you suppress and cut them off, they cry out of your

tyranny: as Solomon truly sayes (w), if a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest: as he said truly, non ille ire vult, sed stare non potest, (x) the wicked are like the troubled Sea, when it cannot rest. When therefore these unruly fellows heard that some Preachers did encourage Arms, they flocked exceedingly to those Assem∣blies, and Muncer and Pheiffer spared no bellows to increase this flame; whereby the reformation then began by Luther, and those famous helpers and associates of his, began exceedingly to suffer; for these (they said) were those things that they aim∣ed at indeed, namely, the violation of mens tem∣poral and civil rights, whatever they pretended; so that Luther and his fellows were constrained for to write expresly, and somewhat bitterly against them, and to stir up their superiours to suppresse these tumultuous and dangerous insurrecti∣ons.

When they saw Luther and the others had de∣clared against them, & by there published writings were ingaged, they then resolved to cry them down as fast as could be, and told the people, that Luther had only published a carnal Gospel, and set upon a reformation, but not effected it, and brought it unto any ripenesse and maturity; that God had called and raised him up, to perfect what Luther had begun, and to root out all the wicked of the world, and settle righteousness; but fore∣seeing he must use edged tools, and that there was no jesting with them, he thought it needful to bring men under some reall and new ingagement, that might binde these Ropes of sand together,

and lay some tie upon the moveable, and giddy multitude, to keep them close together, against the common enemy, that would be united in their properties and common interests sufficiently: bap∣tisme is therefore resolved upon, to be the bond of this iniquity, as being the most plausible Character that they could think of, to distinguish these Crea∣tures from other Christians; and because Infant-baptisme was more exposed unto exceptions, then any other point of Doctrine, they resolve to enter at this breach, upon that stage whereon they were to act those Tragedies they had prepared. And when after many tryals and essayes, they found those Scriptures they had mounted with all their art, would not make this breach wide enough for them to enter, they flie to Revelations and enthu∣siasms; and because they found the Orthodox and godly Ministers did every where obstruct their un∣dertakings and attempts, they cry down them, and set up others in their places that were mechanicks, and would be tractable to any enterprize. And this was the true rise of these opposers of a Gospel-Mi∣nistry; And that they were not Orthodox, will easi∣ly appear by their endeavours to introduce com∣munity of all things; by preaching the unlawful∣nesse of oaths in cases criminal; by their refusing to bear Arms against a common enemy invading of their native Countrey, as those of Zurich in Helvetia did about the year 1636. as Spanhemius and others do relate at large, would not make use of a Sword, commended and commanded to them by their natural and lawful Governours, and yet would take one up forbidden: to say nothing of

their other errours, set down in that Spanhemius Book, and many others.

And that they were not unbiassed, their whole course proved, inriching themselves with those Revenues that they robbed others of; for howso∣ever they had smoother words, and better lan∣guage to incourage undertaking, yet the motive was the very same with those in Solomon, as it is (y), namely, we shall finde all precious substance, we shall fill our houses with spoile: as did manifestly ap∣pear in those at Munster, who rioted and revelled in the City, when others perished for want of bread.

And for those Arrians in Transilvania and Polonia, that sucked this poyson from them, and do man∣nage it with greater prudence and observation, we hope, we have to do with none that do not think them orthodox.

Whoever since have struggled and fought a∣gainst this truth, have gone down unto these Phi∣listims, to fetch their weapons, or to sharpen them; for we deny not, but honest men may be erroneous, and have a bias clapt upon them by the slight of men, and cunning craftinesse, whereby they lie in wait for to de∣ceive, as the Apostle speaketh in this very case (z): we think therefore, that we have just exceptions, and grounds of challenging this Jury, that is so ready for to passe upon us, and think it fit, the bal∣lances wherein so great a cause is weighed, should be examined, and first set even. That if we must boule for this prize, we have so long enjoyed and possessed, in uneven ground, our boules may be a∣like, either biassed and unbiassed.

CHAP. XXII. The sixteenth Argument.

THat ought to be in every setled, well-ordered [Arg▪ 16] Church, without which a Church cannot be setled, nor ordered well; as that ought to be in e∣very man, without which one is not, nor cannot be a man; for in every species, or kind of being, there must be something that compounds it, and begets a difference from other beings; and therefore though there be, and ought to be in every man a Reasonable faculty, yet that compounds him not essentially, and as a constituting principle, because it doth not distinguish him from Angels; but to be a reasonable animal doth, or beast, or wight, as those are called (a). When some of the Philosophers had read unto their schollars, that Homo was animal bipes implume, 'tis said, Diogenes pull'd all the fea∣thers off a Cock, and turned him alive amongst the Scholars, and told them that was their Masters Homo, for those two properties, being acciden∣tall both of them, and forraign, could not essen∣tially distinguish him: so that glorious founder of Winchester Schoole, & New-Colledge, was wont to say, that manners made a man; but he did not mean it naturally but morally, not essentially but accidentally, that they were the beauty, grace, and Ornament of man, but not the being of him.

But without some to attend and act in holy things, a Church cannot be setled nor ordered

well; for Pastors and Teachers were given by Christ for the perfecting of the Saints, the work of the Ministe∣ry, the edifying of the body of Christ (b): an house cannot be setled and ordered well till it be built, settlement & order suppose being: nothing is setled that is not se, tuor ordered, that is not; bene esse, sup∣poseth esse; so Solomon (c), I have surely built thee an house to dwel in, a setled place for thee to abide in for ever; an house must be built, and then setled: so in the Prophet (d), the building of the house is first shew∣ed, then the beautifying and endowing of it: some rude unhewen materials may be comported and brought together, without this setled and order∣ly attendance, we do acknowledge, but cannot be framed into a building, without an architect, there must be a skilful Master-builder, (such as Paul was), (e) to lay the foundations of it, and others to build on that foundation. If we come into an unknown Country, and meet there with well-framed and composed structures and edifices, we conclude, that workmen have been there, and so it is truly said, (f) every house is builded by some man; but set∣ling supposeth much more then building and be∣ing barely; for it supposeth Officers, and acts, as Solomon not only built his house, but ordered it, with many other accomodations, before he could be said to settle it (g): there was not only the house that he had built, but also the meat of his Table, and the sitting of his Servants, and the at∣tendance of his Ministers, and their apparell: so in the Church, there is not only the building of it, but the order and beauty to be regarded, the meat of their Table, that wholsome food may be

provided, pastors wich shall feed them with knowledge and understanding (h); so Timothy is left at Ephesus, that he might charge some, that they teach no other Doctrine, nor give heed to fables (i); he would not have Gods people poysoned, nor fed with trash and windy meats, which may be done by young unskilful Caterers, (if there be not some body to oversee and take care of it) as that ignorant novice did (k). It is a dangerous thing to have mens bo∣dies poysoned, and great care should be taken to prevent it, and provide men wholsome food; but there is greater danger in poysoning of the souls of men, and greater care is to be taken for preventing that; and therefore Paul, when he was at Miletus, sends for the Elders of the Church of Ephesus, and bids them take care of the flock, over whom the holy Ghost had made them overseers, to feed the Church of God which he hath purchased with his own blood (l); As in a great house there are not only Cooks to dresse and season meat, but Clarkes also of the Kitchin, to oversee and look that every one doth what be∣longs unto him.

Yea, unto settlement, there is required Officers of all sorts; as in the first establishment, being there was much to do, there were many hands imploy∣ed, (m) some Apostles, and some ••rophets, and some E∣vangelists, and some Pastors and teachers; when Paul was constrained to go from Creet, before it could be setled and ordered well, he leaves behinde him Titus, a confiding person, that he might set in order the things that were wanting, and ordain them Elders in every City (n). Upon the settlement and Coronati∣on of a King in this Nation, there was wont to be a

Champion compleatly armed, that should make an open challenge unto any one that would op∣pose: there ought to be such in every setled, well-ordered Church and Congregation, that may be able, by sound Doctrine, both to exhort and to convince the gain-sayer (o); and this is needful and essential; for non minor est virtus, quam quaerere, parta tueri, one is not setled, till he be able to have and to hold whats necessary for him; so Paul to Timothy, hold fast the form of sound words, which thou hast heard of me (p); for it is wont to be in this case, as it is with an Heire, that is newly come unto a fair estate, who will be sure to have those come unto him, that will sift him, and trie what metall he is made of, whether he can hold, as well as have a fortune and Estate; and there is some weaker place then other, in every settlement, which they will batter and at∣tempt; as now in Creet the point of Circumcision was not so clear, a Law and Ordinance of God, no where repealed, and therefore urged as unavoida∣ble, and necessary to salvation (q), and after much debate it was evinced, and setled by consequen∣ces & probabilities (r); their mouthes must be stopped, sayes he to Titus, not by suspensions and depriva∣tions, immediately and out of hand, but in debates and Arguments, and therefore in every setled, wel-ordered Church, there should be some that are able to mannage and hold an Argument, to finde out fallacies, and to discover them to innocent well-meaning persons, which none could do, but such as have their senses exercised, as the Apostle speaks (s), that are used to debates, and trained up in Schools and Ʋniversities; for innovators and

disturbers, will provide for common Arguments and Answers, so that if there be not something more then ordinary, some hole picked in their proposition they provided not for, they will be ready to triumph, and be applauded by the igno∣rant and partial auditory. It is accounted a civi∣lity, when the standing Posers in the University, will aske the Candidates of the questions that they have kept Acts on in the Schools, because it supposeth they have studied such: the Sectaries are dexterous in what they labour to obtrude, and will be able to pusle and affront an abler man, that hath a more diffused universal insight into Divini∣ty, although in that particular, which is the others studied and Master-piece, he may not be so ready.

So for interpreting hard Scriptures, one must be versed in a way of knowing the original Language, conceiving of the scope and project of the Text, discerning by what thred it is to be divided; (t) study to shew thy selfe approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of God; for the Scriptures are composed of much variety of stuffe, and lie exposed unto all, as the Apothecaries Shop, where there are drugs of all sorts; but the Minister is the Physician to order and prescribe what's proper unto every ones condition and estate: I could not speak unto you (sayes Paul) (u) as unto spiritual men, but as unto carnal, as unto babes in Christ, I fed you with milk, and not with meat; great judgement is required, and great experience in giving every one their portion, and suiting the lettice unto the lips.

And for composing and making Sermons, the Mi∣nister is compared to a Musician, that both sets, and playes, and sings his part well (w), which a novice, never trained up unto it, will hardly do. They should be therefore exercised in making Theames, and speeches upon other subjects, before they be admitted Pastors, and allowed for to order mens eternal interests and concernments; and till there be such in a Church, it is not setled nor ordered well; as in a quire, or musick meeting, they act not, that are not experienced or versed in the art; and though singing was used commonly by all the Jews, yet in the holy song, some were appointed and set apart, as Chenaniah was (x), who is ex∣presly said, to instruct about the song, because he was skilful, that is, had not only a raised and well-tem∣pered fancy, fit for that imployment, but educa∣tion answerable, to inable him unto the practise and performance of it.

So those that do attend and act in holy things, ought to be Orators; for we hold our hearers only by the eares, and cannot work upon their eyes, by glorious and magnificent structures and statues, and beautifying of our meeting-places and Assem∣blies, as the Jesuites and other Papists do: plain dealing is indeed our Jewel, and that had need be well set, that so it may allure, and be the more il∣lustrious: our hearers have delicate and queasie stomacks, and must not be offended with the slut∣tishnesse of the dish, or unhandsomenesse of the garnish that is upon it.

CHAP. XXIII. Containing the first Objection, with its Answer.

HAving now finished our Arguments, we come unto the next thing, and that is, to answer such objections as usually are brought against this truth.

Obj. 1. To attend and act in holy things, is Gods work, for its an attendance upon the things of God, as we have shewed before, and we should let God do his own work, and not think we can do it better, unlesse we could imagine he wanted strength, or were himself unwilling for to do it; but he hath promised, and is ingaged himself to do it (y), and hath forbidden us to meddle, saying, they shall teach no more, every man his Neighbour, and every man his Brother, saying, know the Lord (z); and till he is pleased to consider (at the least) and to co-operate, it is not done; for no man (sayes Christ) (a) can come unto me, unlesse my Father which hath sent me draw him; and conversion is a new Creation; for if any man be in Christ, he is a new Creature, as the A∣postle speaks (b); and it is not good for to preoc∣cupate and intercept Gods purposes.

Sol. 1. The work (no doubt) is Gods work, and he is the efficient and over-ruling agent in it, yet in this, as in other acts and operations, admits of instruments; he is, we do acknowledge, the first,

principal, omnipotent, and all-sufficient cause of all things here below, but is not willing alwayes to be alone, but doth associate and entertain crea∣ted causes, where and when he pleaseth, even in those effects and operations that are wholly in the Scripture ascribed to him, (c) I am the Lord thy God that brought thee out of the Land of Egypt, out of the house of bondage, yet how many Creatures was he pleased to imploy in that great work? and Moses was so instrumental in it, that the effect is by God himself as much ascribed unto him, (d) thy people whom thou broughtest out of the Land of Egypt; as if God had not medled in the work at all: so (e) did ever people hear the voice of God, speaking out of the midst of the fire, as we have done, and live? and yet it was an Angels voice, that God upon that occasion was pleased to imploy (f); for it was ordained by Angels: so in the holy things of God, the bring∣ing of us home to God (g), of his own good will begat he us, with the word of truth; yet Paul expresly sayes, (h) though you have ten thousand instructors in Christ Je∣sus, yet have ye not many Fathers; for in Jesus Christ I have begotten you through the Gospel. For though there is but one supreme director and overseer of the work, yet there may be many labourers; (i) for we are labourers together with God, ye are Gods husban∣dry, ye are Gods building.

2. It is not only Gods work, but a creation, (we do acknowledge and believe;) but such an one, as doth admit of instruments, (k) the Lord God formed man of the dust of the ground, and breathed into his no∣strils the breath of life: may we not well think, that

here some Angel was imployed, to foule his fin∣gers in contriving of this dust into a body, fit for so great a guest, as afterwards the soul was; for it was enough for God to add the last perfection, to raise and elevate this dust, to a capacity nature gave not: so in the raising and creating of the new man, the Minister may be imployed to fashion and prepare the soul for such a glorious guest, as grace, which only God can put in and infuse, and so it seems he doth; (l) for God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. For the dulnesse and blunt∣nesse of the tool or Engine doth illustrate and ad∣vance the skill and power of the architect and principal efficient, as Eliahs throwing water upon the wood and sacrifice, did much illustrate and inflame the fire, that fell at last upon it, and consumed it (m): it is indeed a very vigorous and precious liquor, that is able to recover men that are dead in trespasses and sins, that can open their eyes, and turn them from dark∣nesse to light, from the power of Satan unto God; but we have this treasure in earthen vessels, that the excellen∣cy of the power may be of God, and not of us (n): we are made use of in the work; but it is God alone that adds the ultimate and last perfection and completi∣on; (o) who then is Paul, or who is Apollo, but Ministers by whom ye believed, as God gave to every man. When we have acted as fellow Creatures with them, and wound them up, as far as reason, and morall Argu∣ments and motives will allow us, God poure•• that living principle into ••h••ir souls, that never was in our possession and Dominion; for neither is he ••hat

planteth any thing, nor he that watereth, but God that giveth the increase (p).

3. Do we do any thing herein without a call? do we obtrude and thrust our selves upon him in the work? come we to counsel before we be called? God was in Christ reconciling the world unto himself, not im∣puting their sins unto them, and hath committed unto us the word of reconciliation (q): we are therefore Officers, and not obtruders in the work, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we bring this Embassy, or offer, to the world from Christ, as though God did beseech you by us, who hath made us able Ministers of the new Testament, not of the letter, but of the Spirit; for the letter killeth, but the spirit giveth life (r). When God resolved for to convert the Eunuch, he send∣eth Philip on the Embassage to him (s), so likewise Ananias unto Paul, and Peter to Cornelius, and we be∣lieve, that we are likewise put into Commission and Authority, by proper delegates, and act by his direction and appointment, that is supreme and principal, as we have shewed before, & there∣fore may & do expect allowance and concurrence from him in the work. Were we mechanick per∣sons, not allowed, ingaged and versed in some o∣ther course of life, we might well doubt our own Authority, and fear we were more bold then wel∣come; but being called, we are and may be confi∣dent.

4. As for that prohibition of the Prophet, we say it is comparative, not positive: namely, that in the Gospel-times, the truths of Christ, and know∣ledge

of the Son of God, should be so evident, that men might get more of themselves, without a teacher, then with one, in the legal administrations: as the Apostle plainly shews (t); for had the pro∣hibition been expresse and positive, Christ had done ill to be so sedulous in teaching, and in∣structing us, as he was (u), and the Apostle to press the same with so much eagerness and importuni∣ty, upon his willing and obedient Timothy (w): nay, why do our Brethren that object, preach so much as they do? turpe est doctori cum culpa redarguit ip∣sum, when the Arrow falls upon the head of him that shot it: we poor men think we are obliged, and woe is to us if we preach not, as the Apostle speaks (x); but they believe they are at liberty, and all they do is but a free-will-offering; we have been trained up to this imployment from our youth, and have nothing else to do; but they may say, as he doth in the Prophet, (y) I am no Prophet, I am an Husband-man; for man taught me to keep Cattle from my youth. We think we cannot leave, unlesse we be restrained, and forbidden by Authority, and not to do it, would be to us a sin against our present judgement & perswasion, as the Apostle shews (z); they do not think so, and so may better obey the prohibition of the Prophet.

CHAP. XXIV. Containing the second Objection, and Answer.

ITs true, God useth Instruments, but is not limi∣ted [Obj. 2] and tied up to any one kind of them; im∣ployes an Angel on his errand, when he pleaseth (a), and when he pleaseth men (b); but any man will serve; for if he findes not fit men, he can make them, (c) follow me, and I will make you fishers of men; if God sets any man on work, to do good, to call upon his friends and Neighbours, and exhort them to leave their evil wayes, and turn unto the Lord, why should we doubt but he may do it? for con∣version of a sinner unto God, is a service, that (with Gods assistance) any man may do, that hath Gods Spirit in him, and is himself converted, as Christ sayes unto Peter, (d) when thou art converted, streng∣then thy Brethren; and so we finde they did, for Joh•• the Baptist begets Andrew, and he begets Peter, Jesus begets Philip, and Philip begets Nathaniel, and so they begat one another, unto the end of the Chapter (e); and therefore the Commission and Command is universal (f), as any man hath received the gift, so let him minister the same unto another, as good Stewards of the manifold grace of God; for if the work of turning men to God, were tied and con∣fined to some kind of men, and without an Officer and such a kind of man, could not be done, how many precious opportunities of doing good, would be unfruitful? therefore the Apostle makes

it the businesse of any one, to turn another from his error, and save his soul (g), and accordingly they have not only allowance and authority to do it, but are commanded and enjoyned (h), wherefore, comfort your selves together, and edifie one another, as you do: and again, (i) exhort one another daily, whilst it is called to day, lest any of you be hardened through the deceitfulness of sin; for it were a sad thing, if a man durst not tell his Neighbour of his fault, or teach him truths of God, or move him unto duty, meer∣ly and only, because he was not made a Minister; as if that work were a monopoly, and in the power and possession of some few ordered ordained p••r∣sons; whereas God doth great things by the small∣est, and most unworthy Instruments, musters the frogs and flies to fight with Pharaoh, chuseth the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty (k): the more ignorant and unlearned John and Peter were, the more their hearers were asto∣nished (l), nam fortius videntur dicere indocti, the lesse art, the more authority; when one is eloquent, that hath been educated and trained up to nothing else, its no great wonder, but if a Cobler or a Carpen∣ter come up, and speak men into holinesse and goodnesse, i••s more remarkable; they were asto∣nished at Christ, because his Father was a Carpenter, and had not bred him in the Ʋniversity (m), major reverentia è longinquo. When such have eloquence and utterance, God is more visible, and more ap∣parent in it; (n) if all prophesie, and there come one in that believeth not, or one unlearned, he is rebuked of all, he is judged of all: and thus are the secrets of his hearts

made manifest, and so falling down on his face, he will worship God, and say, God is in you, of a truth.

Sol. 1. There is no doubt, but God may use what Instruments he will, and take them out of a∣ny kind of men. When Moses pleaded his inabili∣ties, Gods mighty power was opposed, wherein he acquiesced (o). Paul was the most unlikely peece of wood, to make, what he was after called, that is, a Mercury (p): yet Ananias is commanded to ordain him, and inroll him in the number of those Instru∣ments that God resolved for to use (q). In old time the service ran in a blood, if they were not of the Sons of Aaron, they were polluted and put out; but now this barre is taken quite away, and God may call unto this honour and Office of the Mini∣stry, whom he shall please, without considering what kind of men they were before, as the Apostle speaketh (r), and if he findes them not prepared and qualified, he can effect that preparation, ei∣ther extraordinarily, as then he used, or by ordina∣ry wayes of education and instruction, as now.

2. There's no man barred or excluded from doing all the good he can; though he be not called into the order and Office of the Ministry, he may work out his own salvation (s); build up himself▪ on his most holy faith, and keep himself in the love of God (t); and when that's done, he may exhort and quicken others to their duty, not only equals, friends, and Neighbours, but now and then superiours and guides: not only exhort one another; but also, and say to Archippm, take heed to the Ministery, which

thou hast received in the Lord, that thou fulfill it (u). For as in building, besides the skilful Master-builder, as the Apostle calls himself (w), there are many Labourers imployed; so in this spiritual house of God, besides the guides and overseers of the work, there may be good use of any such as have abili∣ties, and will do it: So though the Thessalonians are commanded to edifie and comfort one another, yet they are presently enjoyned to know them that labour among them, and are over them in the Lord, and admo∣nish them, and to esteem them very highly in love, for their works sake (x): would not have those that serve the Masons, throw them down, and put themselves into their rooms, that's a confusion, God is not the Authour of (y).

3. It doth not follow, God hath commanded us to exercise our gifts in teaching, admonishing, ex∣horting one another, therefore we are authoriz'd, authentick and Commissioned Officers, and may preach the Gospel, and administer the Sacraments without controll; for women were imployed; (z) help those women that laboured with me in the Gospel (a) the aged women likewise, that they be in behaviour as becometh holinesse, not false accusers, not given to much wine; teachers of good things, that they may teach the younger women to be sober, &c. And this modest teaching of this sex of women, is so far incouraged, that they are assured, that the effect is not above their reach (b); and we know how efficacious Ti∣mothies instruction, by his Grandmother and Mother was (c): nay, the wisest man that ever was, was trained up and tutored by a woman (d); yet they

might not be Ministers, may speak at home, but must be silenced in the Church (e); and lest this barre should be removed or broken, by the partiality and willingness of some to have their Company, the Apostle hath rivetted and lockt it in by Argu∣ments (f).

4. There are some things in the work, that pri∣vate men cannot afford. 1. Breaking the Ice, and planting the Gospel where it never was before; for that an Officer must do, that's sent on purpose on the errand (g): they that do this work, do ga∣ther Churches, as the Prophet calls it (h), now the gatherer must be before the gathered, sheep wil not finde the way unto the fold, till some man bring them (i). 2. Laying foundations, setling of fundamentals in Religion, that must be done by one that is a skilful Master-builder (k); others may build, but they must breach, and give out patterns, as David did to Solomon for the Temple (l). 3. As∣serting fundamentals when they are struck at, or undermined: thus Timothy was left at Ephesus, to charge them that they did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, preach no other Doctrine; for upon that God layes a curse, by the Apostle (m); and Titus in Creet, that he might stop the mouthes of them that were unruly (n). 4. Attend upon the work continually, & give himself whol∣ly to it (o), and that as a Watchman, that is accounta∣ble to those that do imploy him (p): these private per∣sons that have Trades and businesse cannot do.

CHAP. XXV. Containing the third Objection, and Answer.

BRinging men home to God, (which is the work [Obj. 3] of Gospel-administrations) is from the Spirit, (q) for except a man be born again of water, and of the holy Ghost, he cannot see the Kingdom of God; and by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit (r): this admi∣nistration under which we live, is in a more pecu∣liar manner the Spirits work, then either Creation or Redemption were, which are more frequently ascribed to the Father and the Sonne; and some think, one reason why the sin against the holy Ghost is not forgiven, is, because no other person works after him (s); but the Spirit may be poured in as great a measure on the house of David, and In∣habitants of Jerusalem, as the Prophet speaks (t), as on the house of Levi, and the Sonnes of Aaron; for it is not learning, wit, or eloquence, that makes one able for this work, but the endowments of the Spirit; for what man knoweth the things of a man, save the spirit of man that is in him? even so the things of God knoweth no man, but the Spirit of God (u).

Sol. 1. Its granted, that the holy Ghost is mainly active in Gospel administrations, but not exclu∣ding the Father and the Sonne; (w) for my Father worketh hitherto (sayes Christ) and I work, and con∣version

is in a special manner ascribed to the Fa∣ther (x); and though the Sonne in person be now gone into Heaven, yet is he present where two or three are met together in his name (y), yea with his Ministers, unto the worlds end (z): nay, even acteth, and speak∣eth in them (a), and by them unto others (b); and so we may say, who hath most of the Father and the Sonne, is fittest for this work, and Ministers have more of them, (c) hath committed unto us the word of reconciliation, of whom I travel in birth again, till Christ be formed in you (d); as many as have been bap∣tized into Jesus Christ, have put on Christ (e): where we finde the Minister intrusted with communi∣cating Christ to others, more then other men.

2. None of the persons act Gospel-Administra∣tions immediatly, and without Instruments, as we have shewed before; but especially the Spirit: for though it be true, that the holy Ghost hath been apparent, and visible in Gospel-Administrations, as unto Christ, at his admission unto his publick Office and imployment (f), and unto the Apostles, when they were about to enter into the work (g): yet hath it been but very sparingly, and with am∣ple evidence, that it was he, because it was easier for that lying Spirit, as he is called (h), to imitate and counterfeit the holy Ghost, then any other person; the holy Ghost speaketh very frequent∣ly, but it is in the Scriptures, which are nothing but the dictates, & breathings of the Spirit (i), where∣in he speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or expresly, as the Apostle speaks. (k) Paul saith, that the holy Ghost did wit∣nesse in every City, that bonds and troubles did abide

him (l); but how did the Spirit do it? but by he Prophets that he met with in the Cities through which he passed; for what Agabus affirmed in Cae∣sarea (m), others had done in other places (it is like,) & where most of the apparent operations of the Spirit are, there doubtlesse are the best endow∣ments for the Ministry: now such endowments are more evident in Ministers and their labours, then in others.

3. It will not follow, one hath the Spirits work upon his soul, in a sensible and saving manner, therefore he is a Minister and publick Preacher, and may administer the Sacraments; for then all Gods people should be Preachers, and Moses need∣ed not have made that prayer (u); it will follow, then one is the Child of God; for as many as are led by the Spirit of God, they are the Sons of God (o); God hath many Children that are not preachers, or else that question had been improper (p); if there were no sheep, there would be no shepheards; yea then it would follow, that women might be preachers, for their names, some of them, are in the Book of life (q); which would contradict the rule of the A∣postle, as we have shewed before.

4. Therefore, besides the spirit of grace and sup∣plication, whereby men are regenerate and born anew, there must be the Spirit of gifts and revelation, in the several endowments of the soul, either in an extraordinary way, as in the primitive times, or ordinary, as now (r); for those men Paul found at Ephesus, had the Spirit of grace, or else they had not

been Disciples, yet the Spirit of gifts and qualifica∣tions for the Ministry they had not so much as heard of, until Paul had laid his hands upon them (s); and when Paul inabled Timothy for to make Mini∣sters, he orders them to look for other qualificati∣ons then conversion and the Spirit of grace (t); so unto Titus, it was not sufficient that they were good men, but must be also gifted men; neither do our Brethren say, that every Brother may preach, but every gifted Brother.

CHAP. XXVI. The fourth Objection, and Answer.

WE grant, that gifts are requisite, as well as [Obj. 4] grace, in setled publick teachers; men may be very intellectual and understanding, and yet not able to expresse themselves, and communicate their gifts, as all such ought (u), nam quo quisque in∣geniosior, eo difficilius docet: he must therefore be apt to teach, as well as to learn and understand, as the Apostle doth expresly order (w); but we say withall, God can, and sometimes doth inable com∣mon men with gifts, not only of understanding and knowledge, but of utterance also, and elocution, to the wonder and astonishment of those that hear, as Eldad and Medad in the very Camp, though they went not with the rest unto the Tabernacle (x), yet prophesied in the Camp to admiration: the Spirit bloweth, when, and where it listeth, not in the U∣niversities, or Temples only, on the Doctors &

Students in Divinity, but on the meanest Trades∣man, and mechanick, if he please, as the Apostle shews, (y) dividing to every man severally as he will.

Sol. 1. There is no doubt, but God can tak•• what Instruments he pleaseth, & if he findes them not fit, can make them so; follow me, sayes Christ (z), and I will make you fishers of men: but Eldad and Me∣dad were not mean-conditioned men; for they were so far from being such, that they were such as Moses knew to be Elders of the people, and Offi∣cers over them (a); and therefore were able men, such as feared God, men of truth, hating covetous∣nesse, or else they could not have been Officers (b); such as many would have thought already fit to go into the Pulpit, without any further inabling or assistance of the Spirit of God; and God is so cu∣rious in the charge to Moses, as if he were sparing of his Spirit, and sought the ablest and best-endow∣ed men, by nature, education, industry, as Moses here was, and David was (c): so Paul had an extra∣ordinary fitnesse in his natural and unregenerate capacity, only he wanted grace and mannagement, as the Lord tells Ananias, when he articled against him (d). A gallant Horse is sooner tutored and fitted then a dullard: capacity makes room for great endowments, quicquid recipitur, recipitur ad modum recipientis.

2. Certain it is, these gifts were extraordinary, for they had ordinary gifts before, that made them Officers and Elders: their ordinary gifts made no such noise, occasioned no wonder in the Camp,

nor no complaint, had not Gods Spirit in a more then ordinary manner seized on them, there had been no need of that prohibition that Josua desi∣red (e); their gifts were part of Moses spirit, as ap∣pears (f), and that was extraordinary, as God sayes (g); now it will not follow, those may preach that have extraordinary qualifications and abili∣ties, therefore those may that have but ordinary, as it will not follow, David may be preferred to wait upon the King, that was very skilful in play∣ing on an Instrument, therefore any ordinary fel∣low may, that hath no skill: neither will Mr. Ro∣binsons inference hold, extraordinary gifts fit one for extraordinary, therefore ordinary gifts for or∣dinary; for the preaching of mechanick mean per∣sons, is extraordinary, and if by ordinary gifts he means saving graces, we have shewed already, that's not enough; and had not their gifts been more then ordinary, there had been no objection from them, no more then is from others of Gods people: now let our preaching Brethren shew ex∣traordinary gifts, we shall submit; let them speak languages ex tempore, which we are long in getting; let them foretel, what properly is futute and con∣tingent, we shall acknowledge, God is in them of a truth, if not, let them forbear to presse us with such instances as these; let not Eldad and Medads extraordinary abilities, be brought to counte∣nance an ordinary Tradesman.

3. These extraordinary and special gifts, which Eldad and Medad had, were rather magistratical then ministerial; for they were to bear a part of Moses

burden (h): now Moses was not burdened in teaching and preaching to the people, but in hear∣ing and deciding their civil causes (i): now it will not follow, a man hath good abilities to mannage and conduct affairs in warre and peace; therefore he is a Minister and Church-Officer; for Saul had such (k); yet was it wondred at, when he was found among the Prophets (l). Ʋzziah was a very able Governour and Ruler, as appears at large (m); yet was not a good Priest, nor Church-man, as ap∣pears (n): those Offices are diverse and distinct, the matters of the Lord in one, & the matters of the King in another, as is shewed, (o) Amariah the chief ••riest is over you in all matters of the Lord, and Zeba∣diah, the sonne of Ishmael, the Ruler of the house of Ju∣dah, for all the Kings matters.

4. The Jewish Magistrates were much more mi∣nisteriall, and ecclesiastical then ours; for the Law of God was unto them municipal, the rule of justice upon all occasions whatsoever (p); and Josua the Captain General, is charged with the reading and study of it (q)▪ The seat and Court of Justice was the same, the Judge and Priest sate both together on the same Tribunal (r), and so they had a mixed jurisdiction; for Phineas puts the Law himself in execution, and is commended for it (s): so Samuel, a Judge and Prophet, Eli a Judge and Priest. It will not follow therefore, the Jewish Magistrates had Ec∣clesiastical jurisdiction and imployment, as well as civil; therefore the Christian Magistrate may have the like. Yet though they were thus ming∣led and joyned in Commission, their exercise and

actings were distinct, and orderly, as before is shewed.

CHAP. XXVII. The fifth Objection, and Answer.

BUt we finde the Princes preaching, and teaching [Obj. 5] of the people, as well as the Priests and Levites; for Jehosaphat in the third year of his Reign, sent to his Princes, to teach in the Cities of Judah, as it is expres∣ly said (t), and it is said, they did so (u); and what they did, there is no question but others may and ought to do, when ever there is need and just oc∣casion offered, as here there was.

Sol. 1. These Princes had a solemn and professed call, for what they did, from the supreme and so∣veraign Ruler of the people of the Jews; and he being a very godly man, and at this time stirred up with more then ordinary zeal (w), would not break Rules, and violate the Orders which David had ap∣pointed, whom he was careful in all things to observe and imitate, as it is expresly said (x). Now David knew how punctual God was in the point of or∣ders and distinctions, by the breach God made on Ʋzziah, before his face (y), and because they sought not God in the due order (z): it is not there fore like, Jehosaphat would fail in a thing that Da∣vid had so notably miscarried in, and so carefully reformed and amended.

2. Therefore Tremelius and Junius have render∣ed it a little otherwise then our translators have, namely, that he sent Priests and Levites with his Princes, to teach in the Cities of Judah; sends Prin∣ces to reform and bring the people back again unto the Lord, as its said (a), and that the Reformation might be rational, and settle better, he sends with these Princes Priests and Levites, to instruct them; for so they render it, misit cum praefectis suis, cum Ben∣hail &c. ad docendum in per civitates Jehudas, cum il∣lis inquam hos levitas, Shemaijah & quibuscum erant E∣lishamah & Jehoram sacerdotes; for though the pre∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not ordinarily signifie, cum, that is, with, yet it may and doth, ad, apud, juxta, by way of opposition, or addition, as in the Title of the four and fortieth Psalm, & many others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the song of Chorah, so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad prin∣cipes, to his Princes, that is, to go along with them, and be with them, to do that part of the work that was proper unto them: and Mr. Robinson must not say, that Tremelius was not acquainted with the Jewish Customs, who was born and bred a Jew, and could not chuse but see more reason for his Tran∣slation, then we can, that stand a great deal fur∣ther off.

3. Its said, (b) they taught, that is, the Priests and Levites, that are named in the verse immedi∣ately before; for the relative must be referred un∣to the next fore-going antecedent, unlesse it be a subject uncapable of such an accident or adjunct, which cannot here be thought; for the Priests and Levites were as capable of being Teachers, as the

Princes, as its expresly said, (c) they shall teach Jacob thy judgements, and Israel thy Law: the relative therefore, they, must not go farther, and fare worse, leap over Priests and Levites, and settle in the Prin∣ces, who were more improper subjects, and lesse acquainted with it.

4. This mission and Commission, was occasional and extraordinary, to reduce & bring them back a∣gain unto the Lord, (d) as Junius and Tremelius in their note upon this place, hos selegit, ex omnibus ordini∣bus, ad tempus, per quos statum ecclesiarum recognosce∣ret, selected these for this time, or on this occasion, by whom he might be made acquainted with the Churches state; that because the people came not up unto Jerusalem, as they were bound, to be di∣rected and instructed, (e) he sends out a walking and Itinerary consistory, that in such cases was compounded of Priests and Princes; for, had the Priests and Levites gone alone, their Doctrine might have been despised and contemned, as good King Hezekias letters were (f): now we would be glad, if in such extraordinary cases, the Magi∣strates would go along with us, and help us, would tell the people the occasion of their present meet∣ing, and exhort them to attend unto the Law of God, which the Priests and Levites had with them, and were ready to expound unto them; and if any bo∣dy were irregular, or disobedient, they had au∣thority, and were ready to restrain them.

5. Though the Priests and Princes in this so∣lemn Message, were united and conjoyned, yet

they were not bended and confounded; for it was Gods work, and God is not the Authour of confu∣sion (g); but every one did what was proper and peculiar to his place. We may not think, the Princes spake and preached, and the Priests and Levites stood by as ciphers, or vulgar auditors; but the Princes spake what was proper unto them, and the Priests and Levites what belonged unto them, and that was to teach Jacob his Judgements, and Is∣rael his Lawes, as we have shewed before. As in this Nation formerly, the Bishop and Sheriffe sate upon the same tribunal, yet the Bishop spake to Ecclesia∣stical affairs, and the Sheriffe unto temporal; and so indeed it was; (h) and behold, Amariah, chief Priest is over you, in all matters of the Lord, and Zeba∣diah, the sonne of Ishmael, the Ruler of the house of Ju∣dah, in all the Kings matters. As in Scotland, in their general Assembly, the King had his Commissioner or Substitute, to see that nothing was concluded to his prejudice.

6. There is no doubt, but Kings and Judges may assemble and inform their people, when any thing is ••ut of order, as good Jehosaphat doth (i); and so Joshua when he was old, and likewise David, as it appears (k); and so our Kings, when the Judges are to go their Circuits, charge them with such things as they think behoofful for the publick; and though our Assizes begin at Church, & with a Ser∣mon, yet we think it not improper the Judge should give a charge unto the Representative bo∣dy of the County, that is, the grand Inquest or Jury: so when chief Officers in Corporations are to be cho∣sen,

its a good order to begin at Church, and have the Electors consciences awakened and charged home with du••y; but when they come to enter upon the execution of their places, the Recorder, or some other Officer, doth read a Lecture to them, and branch their duties into the parts thereof; and when the sentence of death is to be given upon a malefactor, the Judge may speak to him, and minde him of another world, and pray for him, and fit him for his end: so when any publick evil doth approach, Kings may command Assemblies of their people, and enjoyne fasting, and solemn seeking unto God for mercy, as not only Jehosaphat (l), and Ezekiah do, but the King of Niniveh, although an Heathen and a stranger, also doth; for the King a∣rose from his Throne, and layd his Robe from him, and caused it to be proclaimed and published through Nini∣veh, by the decree of the King and his Nobles (n): we are therefore so far from thinking this unlawful, or inexpedient, that we wish it were done more and oftner then it is; there would be stronger lines in their expressions, to binde the people to their du∣ty, then any can be made by Ministers; for where the word of a King is, there is power, as it is (o); and their relation and Authority, would own the au∣ditory, and obtain attention to them.

CHAP. XXVIII. The sixth Objection, and Answer.

BUt there was allowance in the Jewish admini∣stration, [Obj. 6] not only for Magistrates and Judges, (who were to act according to the Law of God) to speak in publick meetings of Gods people, as hath been shewed; but for any other man that had abilities, that is, that were accounted wise men, as they are called (p); and those are reckoned by our Saviour, among such as were sent upon this great errand to the Jews (q); and upon this account, Christ, when he was but twelve years old, was allowed to exercise his gifts in the Temple (r), and the twelve, before they were Apostles (s), and seventy after them; and upon this ground it was, that Paul and Barnabas were permitted for to exercise their gifts at Antioch (t), and what was granted them in that administration, should not be now denied unto a∣ny such; seeing gifts of that kind, are now more plentifully bestowed, as the Apostle from the Pro∣phet shews (t).

Sol. 1. Wise men are never forward to express themselves, they know, qui benè latuit, benè vixit, and qui benè tacuit, benè dixit, and when they must speak, use as few words as may be; for vir sapit qui pauca loquitur (u), a fool uttereth all his minde, but a wise man keepeth it in till afterwards, and therefore Solomon sayes, (w) a fools voice is known by multitude

of words; stultitia loquitur, is Erasmus introduction, to his Encomium moriae: we therefore think these wise men, did not offer and obtrude themselves, till they were really and plainly called to it. Moses (we think) was a wise man, (x) for he was learned in all the wisdom of the Egyptians, and was mighty in word and in deed, yet was not easily prevailed with, to be a speaker, nor would not undertake the service he was called to, till Aaron was joyned in Commission with him (y); and therefore our Saviour sayes, in the place before recited, behold, I send unto you Pro∣phets, and wise men; for he knew, men that were wise, would not go on such an errand, till they were sent; and though our Saviour Christ began betimes, yet not till he knew it was his Fathers busi∣nesse (z).

2. These wise men, mentioned in Scripture, had something in them extraordinary; for the Prophet placeth them between the Priest and the Prophet, and our Saviour between the Prophet and the Scribe (a). King Solomon was one of these wise men, and well might have a place among the extraordinary and rarest Preachers (b), and is therefore said by o••r Saviour, to have allured audi∣tors from far (c). If our opposing Brethren were such, we would acknowledge and approve them. Our Saviours extraordinary abilities, in answering and asking questions, made way among the Doctors, for his allowance (d); and did the like appear in any now, we should acknowledge God in them, as we have said before.

3. For these that are acknowledged upon this

ground to be received Preachers, we think the twelve were actual Apostles, before Christs Resur∣rection, because they are so called by the Spirit of God (d), and had extraordinary gifts bestowed on them then; for they were to heal the sick, cleanse the Leapers, raise the dead, cast out Devils (e): let our op∣ponents do these things, we shall expect no other power nor authority, though we acknowledge their Commission was afterwards inlarged and corroborated, as it might be; for though we finde not, that ever they were called Apostles Elect, yet we think, they were but young Apostles, and were by our Saviours Company and care, much mended and improved afterward, as Paul was doubtless an Apostle at the first appearing of our Saviour to him, as he shewes (f), yet had he not his furniture and full instruction at the first; for so Christ speaks un∣to him (g), to make thee a Minister and Witnesse of those things which thou hast seen, and of the things wherein I will appear unto thee.

And for the seventy, besides their wisdom, which Mr. Robinson thinks to be enough, they had abili∣ties to cast out Devils, to tread on Serpents, and Scor∣pions (h); and when our Brethren do such things, we shall acknowledge them; and for Paul and Bar∣nabas, though we acknowledge they were wise men, yet they were sent out by the holy Ghost (i), and had abilities proportionable unto such a call and service, as appeared in the censure of that Jewish Conjurer (k), and curing a man that was a Cripple from his Mothers wombe (l): now when these evidences of the holy Ghost appear in men

desirous of our Pulpits, we shall surrender them.

4. What priviledge soever wise men then had, it was subjected to examination and approbation; for Paul and Barnabas, though, (as Mr. Robinson ob∣serves) they went into the seat or Pew, where such used to sit, who were provided to speak unto the people, as it is (m): yet they opened not their mouths, until the Rulers of the Synagogue were pleased to send unto them, and request them for to speak unto the people; and if our Brethren would not speak, till the Governours and Rulers of our Assemblies sent unto them, we should be quiet.

CHAP. XXIX. The seaventh Objection, and Answer.

WHat was done in the first Christian-Church, [Obj. 7] may now be done; for primum in unoquo{que} ge∣nere est mensura & regula reliquorum; but private Christians were preachers in the first Church, for we finde all the Church scattered, except the A∣postles (n); and all they that were scattered a∣broad, went about preaching the word, not teaching and discoursing, as private men may do, but preaching 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their preach∣ing was assisted by the hand of God, so that many were gained to the faith, and its very like baptized, and formed into a Church, as appears (o); for though there were some sent unto them from Je∣salem,

yet they altered nothing, nor added any¦thing to what was done before, but approved, and incouraged.

Sol. 1. The Church from whence these Preach∣ers went, was under persecution, and the places where they preached were unsetled, as appears by sending of John and Peter to Samaria, where Philip preached, for to settle them (p), and Barnabas to Antioch, where others of them had converted ma∣ny, as appears (q): now we must not argue from a persecuted unsetled Church, unto a setled one; for we undertake not to determine, what may be done in times of trouble and persecution; for in the stating of the question, we say expresly, that in every setled, well-ordered Church, some should attend and act in holy things.

2. These were not ordinary, if private Christi∣ans, for they were of those that were believers, when Stephen was put to death (r), and so had an extraordinary measure of the holy Ghost bestowed upon them; for the place was shaken where they were assem∣bled, and they were all filled with the holy Ghost, and spake the word with boldnesse (s), and we are sure that one of them, namely Philip, who went down to Samaria, did many miracles; for unclean spirits went out of many of them, and many that had palsies, and were lame, were healed (t). Now when our preaching Brethren can shew such miracles and wonders, we shall receive them, and acknow∣ledge them, and not before.

3. All were not scattered that were believers; for then the Apostles would not have stayed be∣hinde; for they knew it was the property of a good S••eward, to seek his flock, when ever they are scattered from them (u), and we finde in the next words, that Saul made havock of the Church, en∣tering into every house, and haling men and women, committed them to prison (w); so that there were left in Jerusalem, in every house, both men and women that were believers, and private Christians, not∣withstanding this dispersion, and those private Christians and believers were not a few; for he compelled many for to blaspheme (x); and we finde a Church still at Jerusalem, as well as the Apostles, as its said (y); the all therefore in the first verse, must be restrained, and is capable of limita∣tions.

4. By all therefore, we believe and think, is meant all Preachers and Teachers, except the A∣postles; for the enemy had found, that the A∣postles were too hard for them, by that experiment and tryall they had made before (z), and were resolved to meddle no more with them; but when they saw inferior persons medling, as Stephen, they resolved to try what metall they were made of, and finding Stephen malleable, as unable to resist their stones, as they were the wisdom and spirit by which he spake (a), they were encouraged to set upon the other Preachers; for there were many Preachers in Jerusalem, befides the Apostles; for no doubt the seventy were yet there, and were inabled and commissioned before (b); and had

their gifts augmented, according to that promise, in that great effusion of the holy Ghost (c), and their Commission inlarged, according to that pro∣mise (d); and those, which at the first were made but Deacons (e), yet when they had used the Of∣fice of a Deacon well, and had by that means pur∣chased unto themselves a good Degree, and great boldnesse in the faith, they were made higher Offi∣cers, inabled to baptize as Philip did (f), who was also, upon farther tryall, made an Evangelist, as we finde him called by this Evangelist (g); and for the other that went down to Antioch, that are called men of Cyprus and Cyrene, its like they were Com∣missioned Officers; for they planted the Church at Antioch, which was not done without baptizing, and that only by Officers that had Commissi∣ons (h); and men of good judgement think, that Lucius of Cyrene, spoken of (i), was one of these that were dispersed and travelled, who is in that place expresly called a Prophet, and ranked even with Barnabas and Saul.

And therefore Mr. Robinson doth ill, to say there is nothing said, that may insinuate they were in office; for these are strong insinua∣tions.

CHAP. XXX. The eighth Objection, and Answer.

THose that may prophesie, may preach; for [Obj. 8] prophecying is nothing else but speaking to men, to edification, exhortation, and comfort, as the Apostle expresly sayes (k): now what do men when they preach, but speak thus unto men? or if there be a∣ny difference, it is in this, that prophecying is more excellent then preaching; for though the Apostle in this Chapter, doth labour to prefer and set it up above tongues (l), yet in another place he prefers it unto Pastors and Teachers, as appears (m), in both which places, the Prophet is preferred be∣fore the Pastor and Teacher; and no marvel; for though they agree with the Pastor in this, that they edifie and speak to men, yet they did more, foretold contingent futures, and opened hidden and mysterious Scriptures, by Revelation, and im∣mediate inspiration (n), which were things that Pa∣stors and Teachers could not alwayes do, or not without great pains and study.

But sure we are, that all may prophesie; for all are bidden to desire it, and follow after it, as they are bound and bidden to follow after charity (o), and it is for that end commended to them, all that Chapter over: and when they have it, they may use and exercise it (p): ye may all prophesie, that is, imploy and exercise that gift which God hath given you, as those that had their Masters Goods,

concredited unto them, are bid to occupy (q); and because we might be sure the liberty is universal, the Apostle puts in that restraint he thought good, and that is of women, he permits not wo∣men for to speak, but commands them to be in subjection, according to that ancient Law (r). Now in restraining them, he leaves all men at li∣berty; as in a Corporation, when there are Lawes made, that no forraigner shall exercise a Trade in that Town, that is not free, all freemen are there∣by allowed: so here, no women shall speak, there∣fore all men may.

Sol. 1. We fully grant, that all that may prophe∣sie, may preach, and acknowledge it to be a supe∣riour, and more excellent endowment, but think it proper, and restrained unto Prophets only: the all in that is set down (s), is only meant of Pro∣phets, ye may all prophesie, that is, all the Pro∣phets, as it is, (t) let the Prophets speak two or three, and let the other judge; neither can this restriction be refused; for whosoever doth prophesie, shewes thereby plainly, that he is a Prophet; for qualified acts denominate the subject wherein they are; he that ruleth is a Ruler, he that teacheth a Teacher, and he that prophesieth a Prophet. Saul was a most unlikely peece to make a Prophet, yet when he also prophesied, it could not be denied him (u). Now sure we are, all are not Prophets, God indeed gave some Apostles, and some Prophets (w), not all, so God hath set in the Church, some Apostles▪ and some Prophets (x), and therefore well might aske, are all Apostles, are all Prophets (y)? as if he should

have said, if all be, there be more then I have set; for I did set but some: though the eye be an excel∣lent Member, yet if all the body were an eye, it would be an ugly and imperfect body, as the Apostle shews (z), caput est optimum, sed non oportet ut to∣tum sit caput (a): and surely, if all the Church were Prophets, it had been very improper for to have said, in those dayes came Prophets from Jerusalem to An∣tioch (a); for if all were Prophets, there could no other come: so had it been to have numbred and named these Prophets, when they were come to Antioch, and say, there were in the Church, which was at Antioch, certain Prophets, as Barnabas, &c. (b); for they had all been Prophets; and it had been as im∣pertinent for Moses to have wished, that all the Lords people were Prophets (c); and though all be bidden to desire it, and follow after it, as after cha∣rity, yet it will not follow, therefore all attained it; Interpretation was a thing that all were bound to seek for, and pray to God for (d); yet that was a peculiar gift, that all had not, as plainly ap∣pears (e): nay, it will follow, all are commanded to desire and labour that they might prophesie, therefore all had it not; for what one hath, he can∣not properly desire, for all desire supposeth ab∣sence.

And whereas its said, women are restrained, therefore all men are allowed, all, in that place must be restrained to the thing in hand: as (f) all things are lawful, what properly and simply? no certainly; for it was not lawful for him to take Christs member, and make it the member of an har∣lot (g); but all things, that is, all things indifferent,

and in my power: so let your women keep silence in the Churches, that is, your women Prophets, who thought they might speak as well as men, and then it follows, men-Prophets may; for oppo∣sita sunt sub eodem genere proximo, as black and white, heat and cold: now it will not follow, some women may not, therefore all men may, as it will not follow, women may not be members of the Parliament, therefore all men may; but this will follow, women, though chosen by their Countries, may not fit there, therefore men chosen by their Countries may; for here the opposition is sub eo∣dem genere, so in the Salick Law in France, a woman, though she be heire unto the Crown, yet may not weare it, therefore a man that is Heire unto it may.

2. We say, all Prophets were men in office; for they are reckoned in the second place of such as God had set in his Church (h), and counted among those gifts, that Christ at his ascension had given to her (i), and were very useful in those times of danger, to foresee, and to foretel what was to come, as Agabas foretells the famine (k), and the bonds and troubles that waited for Paul, as soon as he should come unto Jerusalem (l), whereby those bonds and troubles became a great deal lighter to him, and he was better able for to bear them, prae∣monitus praemunitus, a trouble or affliction unex∣p••cted, is like a blow upon the bare skin; but when expected and looked for, its like a blow upon the Armour; and therefore these praedictions are put among those comforts of the holy Ghost, that

Christ foretold, should come unto them (m); and so for opening mysterious Texts of Scripture, that were not understood so well before, as that in Joel, which the Apostle, as he was a Prophet, opens to them, and thereby frees them from that calumny that lay before upon them (n).

3. We say, all Prophets had extraordinary and proper Revelations; (o) for the Prophecie came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost; and as of old time, so much more in the Gospel-times; for the old Prophets spake with more uncertainty, in respect of their own knowledge, and understan∣ding, of their visions and apparitions, then the new ones did, as the Apostle plainly shews (p); and Mr. Robinson hath well observed, that the Revelations, and praedictions in former ages, were not so mani∣fest and evident, as those under the Gospel-admi∣nistrations, from that place of the Apostle (q); and that these Prophets had Revelations, is manifest from, (r) If any thing be revealed to another that sit∣teth by, let the first hold his peace; and its apparent, that the Apostle compares Prophecy to tongues, and other extraordinary gifts, throughout the Chapter: now when our adversaries are thus qua∣lified, to foresee dangers before they can in reason be expected; to tell the issue and events of under∣takings; whether a Parliament shall be conclusive, and be followed with successe; whether he that puts on his Armour, may boast as he that puts it off (s), we shall acknowledge them for Prophets, and not be∣fore.

4. We say, the Reason why the Apostle doth so much advance and set up Prophecie, was, because, beside that which was extraordinary in it, and ten∣ded only to conviction, as tongues did, it had al∣so something in it that was ordinary, and tended also to instruction and consolation (c); for though every Preacher was not a Prophet, yet every Pro∣phet was a Preacher: these people had no minde to ordinary and common gifts, which many then had, except there were something in it extraordi∣nary, they cared not for it: he puts them there∣fore upon Prophecy, that had something in it ex∣traordinary, to allure their appetite, and something ordinary, that commended it, and made it useful to the Church. Now though he that had the ex∣traordinary had the ordinary, yet not contra, every Prophet was a Teacher, but every Teacher was not a Prophet Mr. Robinsons reasons should here be answered, but that it is punctually done alrea∣dy, by our reverend Brethren of the Province of London.

The second Part.

CHAP. I. Giving a Reason of this second Part.

IN the former part, we have endeavour∣ed to demonstrate, that in every set∣led, and well-ordered Church, some should be set apart, to attend and act in holy things; in this we come to shew, who these should be; for we have no reason to think, that we shall be presently deprived of all attendants, some will be ready still, to offer, and perhaps obtrude themselves, it is not want of men, but want of Mi∣nisters, that makes us speak, not want of speakers, but want of Preachers: nay, it is no•• want of Preachers, but want of Commissioned-Officers, that we bewaile, there are (as he said) multi homi∣nes,

sed pauci milites; for we finde that Jeroboams Devils had some to attend and act about them (a), and there were swarms of Locusts out of the bot∣tomlesse pit; Friers and Monks, that every where invaded and usurped Pulpits; and so among the wilde and wasting Sectaries in Germany, some did attend and act in things they called holy. But we would have such, as God directeth and describeth in his word, think he is able to chuse his Officers, and ought to have his liberty of doing so, without impeachment; God will not be attended with eve∣ry body, he is as curious and squemish as any are. The Officers and attendants of a Prince, are the majesty and glory of his Court, as it was of Solo∣mons (b), and he will not give away his glory unto any other: when Nebuchadnezzar was about to form his Court, he is exact and curious in the choice and qualities of those that are for to attend him (c); for its truly said, noscitur ex comite qui non cognoscitur ex se; Ministers are Messengers and Interpreters, as they are called (d), such as Mercury by the Poets is feigned and supposed to be, and ex quovis ligne non fit Mercurius. When Princes Children are to be put to nurse, Physicians are imployed, not only to consider the constitutions and complexions of those that are commended to the service, but also to weigh their breast-milk in a pair of skales, that she whose milk is heaviest, may be adjudged to the work: Gods Children, are Children of the greatest Prince that is (e), and his Ministers are called in the Scripture Nurses (f): its fit therefore their constitutions and complexions should be viewed, and the milk they give should first be

weighed in the ballance of the Sanctuary, before they be authorized to give these Children suck. It is observed, that those that sell milk, have the greatest liberty for to corrupt and mingle it of any other: and therefore the Apostle takes especiall care, that those that need it, and desire it, may be well purged and prepared; for nothing is more dangerous then milk, received in to a filthy and in∣fected stomack; for though the milk be never so good, yet if the stomack be not clean, it will coa∣gulate and curdle in it; and then takes care, that the milk be likewise as it ought to be (g). There are two evils that milk is subject and obnoxious unto, First, to be weakened and impaired by putting water in, to have no pith nor spirits, sap nor savour in it, and yet for to retain the colour and name of milk, the Apostle to prevent this, would have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rational and pithy, that hath weight and substance (h), having strength and spirits in it, that will carry and convince, that he may be able by sound Doctrine, both to exhort and convince the gainsayers, as the Apostle speaks (i), not frothy, empty, light, uncertain, stuffed with whimsies, and discomposed inconsistencies: the other evil is fallacious sophi∣stry, which in another place, the Apostle sayes is to corrupt the word (k); for we are not as many which corrupt the word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, corrupt, and play the hucksters with it, by blending it with worse, as Vintners use to do their good wines: the Apostle therefore to prevent this, sayes it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without deceit; for many things seem to be, that are not, have a shew of wis∣dom in will-worship and humility, as the Apostle

speaks (l), yet have no substance in them.

And the danger is the greater, where the people have been scanted and denied their allowance, kept hungry, and their appetites thereby inraged and exasperated; for such will venture upon any carrion, Jejunus stomachus rarò vulgaria temnit, as the people by a needlesse and over-great restraint, were occasioned to fly upon the spoile (m). Our care is therefore, that they may have wholsom food, that in stead of being starved, they be not poysoned. Its two well known, the people of this Land have been restrained, confined to a diet that they did not like, deprived of Preachers, that they relished and longed for, and fed with trash and husks: we blesse God for it, that the case is alter∣ed, that our Preachers are not now (as formerly) re∣moved into a corner, but that our eyes do see our Preach∣ers, as the Prophet speaks (n); but care must be, that now they be not poysoned: when people have been long restrained and kept hungry, they must not presently be glutted and over-charged, though with wholsom food; but as they lost, so they must recover their stomacks by degrees, a lit∣tle of that is good, & often, is the best rule: our bu∣sinesse therefore now is, to keep off these obtruders and deceivers, that our people may not be in hucksters hands, but nourished and fed sincere∣ly, that in Doctrine, there may be uncorruptnesse, gravi∣ty, sincerity, sound speech that cannot be condemned, as it is (o), and that they be not overcharged with a sur∣feit, of that whereby their souls ought to be nou∣rished.

The people are indeed a weighty, but unweldy

body, slow to remove from what they are ac∣customed unto. The Irish will not be perswaded to put geeres and harnis on their horses, but will have the Plough still tied to their tayles. The men of China in their late great conflicts with the Tar∣tars, fought harder for their hair and habits, then for their Empire and Dominions; so powerful is usage, and so sweet our present, though perverse opinions and perswasions; but if they be removed, and forced, or lifted from it, they are very apt to swag unto the other side, that as they say of wo∣men, in femineo sexu nihil mediocre, so we may of people, neutrum modo, mas modo vulgus, they never settle in the middle gender, but from one extream run to the other; are in the Scriptures compared unto waters, (p) quae difficulter continentur suis termi∣nis, sed facile alienis, who could have barred and bounded that rowling and unruly Element, if God himself had not said, hither to shalt thou come, and no further, and here shall thy proud waves be stayed (q)? and it must be the same almighty power, that contains the people within due bounds; and the holy Ghost is pleased thus to joyne them, by the Psal∣mist, (r) which stilleth the noise of the Seas, the noise of their waves, and the tumults of the people.

Our people have been kept a long time hungry, those Preachers silenced and laid aside, that they affected and longed after, and by long fasting, have got caninum appetitum, as Physicians call it, an appe∣tite too eager and adventurous for their weak sto∣macks, and feeble powers, and must for a while be dieted, and looked well unto, that they do not o∣ver-eat themselves, that they do not over-charge

their quesie stomacks; the Devil, if he cannot bar men, and keep them back from God, will thrust them forward, and overcharge them, and a man may eat too much of any thing, (s) hast thou found hony; eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. We are now to be ve∣ry careful of this extreme, to beware they do not cloy themselves, and so be occasioned to vomit up all: our Saviour Christ takes notice of the want of Preachers, and bids the Disciples pray for a supply (t), yet wills them to consider, what they hear (u), and Paul, who spent himself in preach∣ing, and enjoynes the assiduity thereof to his suc∣cessors, yet bids them, mark such as caused divisions and dissensions, contrary to the Doctrine which they had learned, and avoid them (w): he would not have them ravenous, like hungry dogs, to leap at any bone that should be cast unto them; and compares false Teachers unto Dogs (x), who swallow any¦thing that is proposed to them.

Those that devoure and over-eat themselves, are subject unto inflammations & the itch; for the raw and unconcocted matter ingenders vapors, which labouring to get out at the cuticula, or out-most skin, do tickle it, and so beget an itch. The people in the Apostles dayes had fed eagerly, and filled themselves with more then they could well digest, which in the next succeeding age, ingen∣dred and begat an itch: the Apostle therefore is very careful to enjoyne the pastors vigilancy: those that are troubled and molested with an itch, are cōmonly inordinate, & hurt themselves with scratching, the pleasure of it doth solicite them

to overdo, and scratching lets in ayre and ill influ∣ences, that pain and trouble them, before they leave them, he saw that grievous Wolves would come among them, not sparing the flock, and of their own selves would men arise, speaking perverse things to draw Disciples after them (y), therefore he bids them watch. And when he was about to leave the world, he reveals to Timothy a special Medicine for the itch, that he bids and chargeth him to use: as great Doctors, when they are dying, give their exact and choice receits to their successors, for the publick good, and the Medicine is compounded of three ingredients.

1. Instant and unwearied assiduity in preach∣ing, I charge thee therefore before God, and the Lord Je∣sus Christ, who shall judge the quick and the dead, at his appearing and in his Kingdom, preach the word, be in∣stant in season & out of season, reprove, rebuke, ex∣hort (z). This is the first ingredient, to furnish them and feed them with wholsom food, that their hunger betray them not to those that go a∣bout for to seduce them. The Vine and the Fig∣tree in the parable (a), are by their native sap and sweetness, secured from that bait and snare, the bramble snatched and was choaked with. Physici∣ans say, the body should be kept in habituathletico, a vigorous and able temper, that may be able to oppose infections, that are offered to them: as Ci∣ties well furnished with Ammunition and provisi∣on, can hold out till they be relieved, so Christians catechised and instructed in the grounds of what they do profess, hold out and make resistance,

when ayry, empty, hungry souls, are snared and devoured by the common enemy: when the De∣vil found the house was empty, he enters it, and puts a Garison that should secure it for the fu∣ture (b).

2. The second ingredient must be suffering; if we obay the former Order, and be assiduous in teaching, reproving, and rebuking, we shall be sure to suffer; action and passion go together, omne agens agendo repatitur, especially, if we go a little f••ster then others do: a Loader may ride through a Town a foot pace, with sacks upon his horse, and not be medled with; but if a Gentle∣man will gallop, the Dogs will presently encoun∣ter and assault him; if men will be assiduous, and importunate, to get men out of Satans snares, they shall be persecuted; why was Paul so opposed eve∣ry where? but because he was uncessant in his ad∣monitions, (c) therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears: its well said, laudamus mo∣nitores, sed fugimus, no boy more hated then the monitor; and they that will not stand to it, and suffer with Christ, shall never reign with him, as the Apostle speaks (d); for all our doing, we may be thought pragmatical, and busie bodies, they will think we will play our own game, until they see us lose; that we aim at ease and honour, until they see us trodden on, and in the dirt, and then perhaps, we may be pittied. God is the God of all grace, yet settles no body till they have suffered, (e) but the God of all grace, who hath called us to his e∣ternal

glory, by Jesus Christ, after that ye have suffered a while, make you perfect, strengthen, stablish, settle you.

But a little suffering will not suffice, long suffer∣ing is the ingredient; if there be in the medicine, an ounce of doing, there must be two or three of suffering; our Saviours and the Apostles times, were times of doing; but for that there followed three ages, that were wholly taken up and enter∣tained in suffering: a cheater may lose a while, to draw the novice into a Partnership; the stony ground endures a while, (f) which for a time be∣lieve, but will not suffer long, time will discover truth, every mans work shall be made manifest, for the day shall declare it (g); the dresse and garnish will wear off in time, and nothing stay, but what is re∣all and substantiall: good men may be in danger to decline and stagger, if the rod stayes long on them, as the Psalmist sayes (h); but long is not e∣nough, there must be large, with all long suffering: an inch is longitude, but will not serve to make up this ingredient, if they give us an inch, we must take an ell, and therefore the believers had need of patience, that after they had done the will of God, they might receive the promise (i); a Christian Souldier may have a very great arrear, Paul speaks, as if all his pay were then to take up, when all his warfare was accomplisht, (k) I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousnesse: its a great triall, to have that Garland or Crown deferrd, that we have won, as those that wrestled in the Olym∣pick games, if when they had contended lawful∣ly,

and won the prize, they had been put off un∣till the next Olympiad, yet that is many times our case, when we have rowed hard, and brought the boat unto the shore, to be put off again, and bea∣ten back into the billowes, as the Apostle speaks, (l) giving no offence in any thing, that our Ministry be not blamed, but in all things approving our selves as the Ministers of God, in much patience in afflictions, in ne∣cessities, in distresse; but yet there is this difference, Ships that have been long out, and are forced a∣gain into the waves, do sometimes perish in the Bay, and in view of the desired Haven; but we are sure to conquer at the last, he that endureth to the end, the same shall be saved (m); be thou faithful unto the death, and I will give thee a Crown of life (n): vincet aliquando pertinax bonitas, if one will not yield, nor give off, he shall certainly prevail at last, and con∣quer. We must not think, to do as Caesar often did, veni, vidi, vici, but shall at last prevail. When Ja∣cob found his hold was good, that he had taken of his Antagonist, he would not let him go, till he had blessed him (o).

The third and last ingredient for this Medicine of the Itch, is Doctrine. With all long suffering and Doctrine. The Itch at first hath something in it of delight, and men refuse what's offered by way of cure, and please themselves with being clawed; but when they finde that cures them not, but ra∣ther troubles them, and puts them further off, they then begin to listen to some remedies; all men will witnesse, that we have suffered, and suf∣fered long; perhaps they will be willing now, to admit such ointments & applications, as may with

Gods blessing effect the cure, and that must be our Doctrine; and though perhaps, the place of Scripture we have quoted, would give us leave for to expatiate into a large field, yet we shall limit and confine our selves unto such points of Doctrine, as are proper for the cure of this parti∣cular disease.

CHAP. II. Making way for that Doctrine we mean to handle.

ITs said of Paul and his Companions (o), that they had turned the world upside down, yet had no Archimedes to make an Engine, nor other way for to effect it, but by their Doctrine: they that will turn must teach, they that will form, and alter mens perswasions, must overturn them by de∣monstrations, and grounds of reason; homines duci volunt non cogi, they may be cudgeld into a Treaty, but not into a tenet; love for to look and see their way, before they leap; may be easily drawn, hard∣ly driven into a resolution and perswasion: mens wills are not the fore-horse in the gang, that bears away the bells; but yet are capable of intimati∣ons and directions from him; are in the opinion of the Schools, participes rationis, capable of rational and understanding influences, can tell what reason dictates to them, and determines. Our business therefore now, is for to guide men, and give them grounds for what we offer and propound unto them. The former point, that some are necessary,

we have asserted, with the more assurance, be∣cause the harmony therein is more apparent and undoubted; here we are willing to be wary, and well advised: all will acknowledge, some must be set apart; but how this shall be done, is not so e∣vident. When the Gaoler was awakened with the Earth-quake, and saw all the doors open, and every ones bonds were loosed, he first resolved for to make away himself; but being hindered from that by Paul, he calls for a light, & then goes down to see the Prisoners (p): the concussions and Earth-quakes of the Nation, have at the last awa∣kened and rowsed us up, and we soon see, the doors are opened, and every mans bonds are loos∣ed, the sacred offices of ministerial administrati∣ons invaded and usurped, all men allowed and admitted to undertake and execute that holy function, no porters at the gates to keep them out, nor out-cries raised to expel them: when they supposed Paul had brought a Greek into the Tem∣ple, and had polluted that holy place, the City presently was moved, and the people ran toge∣ther (q); but we see no such zeal amongst our people; our Saviour Christ hath said, he that entreth not by the door, into the sheep-fold, but climeth up some other way, the same is a Theef and a Robber (r): if this be true (as nothing can be truer) what troops of rob∣bers have we seen, (as the (s) Prophet speaks) within these few years, in the house of God? yet are not willing to go rudely and boldly in, with∣out a light. When men finde that their houses are broken open in the night, and know not certainly but some of the Theeves may still lie lurking, or

be hidden in the house, they do not use to rush in in the dark, at all adventures, unarmed, and un∣furnished to make resistance and defence; but call for a light, as we see the Jaylor did, and take their seconds and assistants with them, and then go in; this is our case, certain we are, our house is broken up, nay, its the house of God, as the Apostle calls it (t), and all the holy things are ransacked and rifled; we are not willing to go in rudely, to con∣sider what we have lost, because we know not whether all the Theeves are gone, some may be lurking still there, for ought we know, and such are alwayes desperate, will rather die then be dis∣covered, they know, omnis jujuria est gravitate tu∣tior; therefore we think it fit to take a light with us, and make our applications by degrees and steps; and though this truth may lie below some mens opinions and perswasions for the present, this gold and silver Oare may be at present, out of some mens view, yet we ingage, that if they will but follow us down these few stairs and steps, that we have hewen out, we doubt not, but they will discover it, and finde it out.

1. That to attend and act in holy things, is a work of much exactness, tenderness and curiosity, wherein temerity and rude approaches are not safe. When Promethens first brought down the fire, the Satyre ran with both his arms for to im∣brace and welcom it; but was bidden to stand off, and keep his distance, unless he meant for to be findged. God doth not love unmannerly and rude approaches, (u) keep thy foot, when thou goest to the

house of God, and be more ready to hear, then to give the sacrifice of fools; for they consider not that they do e∣vill: as the Judges in the Terme time, will not admit of any one to plead, but such as by their in∣dustry and education, are inabled to speak unto the point, though there be a barre besides, to keep them at a comly distance; but God takes state upon him, and will not be approached rudely, (w) put off thy shoos (sayes God) from off thy feet; for the place whereon thou standest is holy ground; and though he condescended for to come down a∣mong them, yet he sets bounds, and makes a circle round about him, that they might not passe (x): its true, the Sons of Aaron came a little nearer, but if any stranger were incouraged thereby to be un∣civil, he lost his life for it (y): nay, even Aarons sons, if they presumed beyond their limits scaped not; the first fault useth to be pardoned, especi∣ally in young men, that are by nature apt to make adventures, yet Nadab and Abihu perish for their first fault (z); and though God may be thought to be more facile now, and easier of access, in Go∣spel-times, yet the Apostle doth assure us, that our God is a consuming fire (a); it was no great fault, that Ananias and his Wife committed, yet both are strucken dead (b). Ʋzzah thought no hurt, when he toucht the Ark, nor the men of Bethshemish, when they looked in, and yet there were fifty thousand of them smitten (c), Scilicet in superis etiam furtiva luenda est, Nec veniam laeso minime casus habet.

2. It is, and must be the work of man; the at∣tendance is not to supply and furnish God, but to secure and save man, we serve God in it, but our selves more; we serve him, not because he wants men, but because we want Masters; God is at∣tended with better Servants, (d) blesse the Lord, yea his Angels that excel in strength, that do his Comman∣dement, hearkning to the voice of his words, blesse the Lord, all ye his Hosts, ye Ministers of his, that do his pleasure: it is not therefore for want of Servants that men must be imployed, but for his servants wants, that cannot otherwise be relieved. Great men take Physick when they need it, because their servants cannot take it for them. The greatest Queen must be in labour of her own Children; the King writes Letters in behalf of Naaman, but Naa∣man himself must wash seven times in Jordan, if he will be clean (e). Man marr'd all, and man must mend all; for since by man came death, by man came also the Resurrection of the dead (f), that as in the fall it was homo homini lupus, so in the rise, it must be homo homini Deus: the fall was such, as could not be recovered but by God, yet such as God could not recover, but by man: Christ therefore, God-man, was the restorer and reconciler of man to God; (g) for God was in Christ reconciling the world unto himself; the Angels are imployed to carry ty∣dings of a Saviour, but the Sav••our himself was God (h): our attendance therefore upon holy thing••, is necessary, non solum necessitate praecepti, sed etiam medii, not only in regard of Gods inju••ction, Order and Command; but also of our indigency. If God were pleased now to speak to us from Hea∣ven,

as he did unto the Jews, yet we could not hear, his stillest Rhetorick would be too loud for us, as they profess that had experience of it (i): whereupon, God promised to raise them up a Pro∣phet like to Moses (k), which was made good to them in Jesus Christ, a•• a very good Interpreter ex∣pounds it (l), and Christ hath ordered men unto this work, until he come again, (m) as my Father sent me, so I send you; gives some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, the work of the Ministry, and the edification of the body of Christ, till we all come in the unity of the faith, and of the know∣ledge of the son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ (n); and this is the second step, that leads unto the Doctrine we designe, and purpose to pro∣pose.

3. That the accutest, ablest, and most accom∣plisht, and improved man, is much below this work, I have seen (sayes David) an end of all perfecti∣on, but thy Commandement is exceeding broad (o). All other Arts may be comprised and brought within some bounds; but Divinity is (like the Authour of it) infinite. Hypocrates and Galen may be read and learned, Justinian bound up in a volume; but the Bible can never be fully understood: what he said of another, is only true of this, ars longa, vita brevis, periculum anceps, occasio praeceps, &c. No man did ever see so much, but more was unseen to him; and here it was truly verified, that the greatest part of that we know, is the least of that

we know not: let us instance but in one epitome, or comprehensive short compendium, and body of Divinity, (p) God was manifested in the flesh, justi∣fied in the spirit, seen of Angels, preached to the Gentiles, believed on in the world, and received up into glory. The Apostle had given Timothy in that Chapter, a charge to trie such, as intended ministerial im∣ployments, and he gives this reason for it, that Divinity was a very large, profound, mysterious, and abstruse abyss of matter, whereof in those words he gives an instance; and therefore we have seen the greatest Lamps for to have needed snuf∣fers. Moses, a man made up of excellencies, Sir Walter Rawley sayes, he was the best Commander, and leader of an Army, that ever was, yet that was not much taken notice of, yet for his unadvised speaking, was shut out of the Land of Canan (q). Paul was a chosen Vessel (r), yet was in Corinth, in weakness and in fear, and in much trembling (s): therefore asks, who is sufficient for these things (t)? some mens acumens are not sharp enough to en∣ter and enucleate these difficult abstruse mysteri∣ous labyrinths. The Apostles in their times, had only that to argue and evince, that Jesus Christ was the Messias, and great Redeemer and Saviour of the world, and to evince it, had all the Creatures at command, were able to controle, and contra∣dict the Lawes of nature, give Rules and limits to the stoutest powers of the world: (u) these signes shall follow them that believe in my name, they shall cast out Devils, they shall speak with new tongues, they shall take up Serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the

sick, and they shall recover: we have no such power∣full, omnipotent, convincing Arguments, what we say, must be argued from meaner topicks, and though its truly said, that posterior Dies, est prioris discipulus, that day unto day uttereth speech, and night unto night sheweth knowledge (w); that the longer we live, the wiser and more knowing we may and ought to be; yet withall, considering the exact∣nesse and ambition of every age, that thinks it needful to out-doe what ever went before, we are as much to seek as those that went before us: the Scripture-times, made but a very little pro∣gress in dilating and expatiating of the truths pro∣posed in the word of God; and the next three a∣ges after, were wholly entertained and exercised in bearing witness to the truths propounded to us in the first. The fourth was a laborious and learn∣ed age, wherein those great lights shone unto the world, Ambrose, Austin, Chrysostom, Jerome, the Gre∣gories, and Athanasius; but were imployed and ta∣ken up for the most part, in encountering, and re∣pelling of the Arrian, Nestorian, Eutichian and Pela∣gian Heresies, their worth and pi••h so buried in voluminous and vast replies unto those enemies, that the succeeding ages from that unto the ele∣venth, were wholly drowned in monastick con∣templations and devotions: in the eleventh, the Schoolmen rose, and put the Fathers sense and sayings into a method, and body of divinity; but that Text of Lumbards, who began, and was ac∣knowledged their School-master, was by his Scholars that succeeded, so dilated, beaten thin, and wire-drawn, that distinctionum minutiis senten∣iarum

frangebant pondera, by the subtilty and smallness of the thred they wrought with, they buried the beauty of the work, as one ob∣serves.

And though in these late Gospel glorious times, Divinity is much recovered, and restored unto its force and purity, proportioned un••o the practices and lives of men, made vulgar and familiar; yet withall its stretched by the eloquence and strains of Rhetorick, in popular and common auditories, unto such exactnesse, height and bravery, that it is not easie for to reach it, nor safe to fall short of it, so that if men be not helped by education, art, and industry, they shall be sure to meet with scorn, contempt, and contumely; if by their care and labour, they make their Sermons strong, and well wrought, they are accounted Orators, and over-doers; if tune their Instruments, unto the plain song of their Auditors, that every body may conceive and carry all away, they are accounted vulgar, and contemptible, and every Cobler, Tay∣lor, Tinker, thinks he can do as much and as well. So as it was wont to be in Cambridge, if a boy had been at Gog-Magog-hills, he was esteemed a Rachel, if he had not, a fresh-man.

Yet all this art and excellency is not sufficient, without a supernatural and efficacious influence of the holy Ghost, upon the powers and parts of men; (x) for the natural man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, nei∣ther can he know them, because they are spiritually dis∣cerned. Now who can come by all these excellen∣cies

and accomplishments? have wit, and art, and elocution, and acumen enough for these things? yet those will only speak him an able Orator, a Tully, or Tertullus, make him facundus sed malo pub∣lico; for if unto all these gifts he have not grace, he is become as sounding brasse, and as a tinkling Cym∣ball, as the Apostle speaks (y): there is a wisdom which the holy Ghost teacheth, a tincture and re∣lish that is put upon it, by the Spirit of God, that makes it penetrate and prick, as Peters Sermon, when the holy Ghost was visible upon him (z). Set all together, and it will appear, that the most able, eloquent, improved man, is much below the work and business of a Gospel-Minister, which was the third step or stayr in this enquiry; but we proceed unto a fourth.

4. That at every gate, avenue, entrance of the Temple or house of God, there be established a so∣lid, rigid, acurate, exact enquiry, scrutiny, and examination of such as do attempt to go in, and attend these holy things. The Apostle hath re∣strained women, and enacted a kind of Salick Law, that this Scepter and the dist••ff should not be coupled, (a) I suffer not a woman to teach; but its not enough to be a man, for they mustal so be so qualified as God would have them, not only men, but work-men; and not work-men only, but work-men that need not be ashamed (b). Hence it will follow, that there must be Porters at the doors, to whom the keyes must be committed, as they were unto Peter; for when Christ had told

him, that he would build his Church upon that Rock, and the gates of hell should not prevail against it, he adds, and I will give unto thee the keyes of the King∣dom of Heaven (c); for should the doors stand open, there might get in so many enemies, that would be able to prevail against it. When the Theeves in China had resolved to besiege Peking the Metro∣polis, or royal City, their Captain sent before hand, a great number of his Army, and gave them mony to buy Commodities, and so pretend occa∣sions to continue as sojourners and strangers; and when he had begirt, and did assault it, to make in∣surrections and disturbances within it, whereby he mastered it, with much more case then other∣wise he should have done: this hath been often acted in the Church, (d) because of false Brethren unawares brought in, who came in privily to spie out our liberty, that they might bring us into bondage. To pre∣vent these, narrow Guards are to beplaced on all the entrances, that such may be kept out; nam du∣rius ejicitur quam non admittitur hospes, its easier to keep them, then thrust them out. All men are ve∣ry fearful of Witches, and very careful to keep them from their habitations, and places of abode, because of the mischief which they are able for to do: false Teachers, in the Apostles judgement, are no better; (e) O foolish Galathians, who hath be∣witched you? these venefici, or Witches, were wont to have their venom or hurting power in their eyes, as in the Poet, nescio quis teneros oculos mihi fas∣cinat agnos; but now it is faln down into their tongues, and its all one to say, your Child is be∣witched,

and to say, he is under an evil tongue; and therefore we should be very careful to keep such out; for he that enters ill, will ha••dly act well, qui intravit ut vulpes, regnabit ut leo, as it was said of Hildebrand; when the Apostle had suggested to them, that Wolves would enter, he bids them watch (f), and the reason is given by our Savi∣our (g), bec••use they come in the habits and garbs of sheep; till they are in, they do not, nor will shew their teeth.

There was never any body or society of men, that gave immunities and liberties, but had some kinde of tryall and examination at their admissi∣on. Plato writes on his Academy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no man might enter, that was not grounded in Geometry, that had not Euclides Ele∣ments ad unguem; others had on their Temples, procul hinc procul este prophani, none might approach, that were prophane; but none have so much need as Christians, for there the cunning and slight of men is greater by the deceit of men, and cunning craftinesse, whereby they lie in wait for to deceive (h), and the danger more pernicious and irrecovera∣ble; for its the subversion of the soul (i), and what shall he get that loseth that, though he win all the world beside, or how shall he repair that losse (k)? The Temple doors had therefore need to be well guarded, and the Pulpit doors have writ∣ten on them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let no unwor∣thy person enter. Ʋzziah was a King, yet when he ventured, he had his fault written by Gods own finger in his fore head (l). The Shepheard alwayes

enters by the doore, and stayes until the Porter o∣pen to him, and the sheep will hear his voice, and follow him, a stranger they will not hear, for they know not the voice of a stranger (m). God sets a Centry up∣on the Tree of life (n), yet here is life and death; for death and life are in the power of the tongue (o): behold (sayes Moses,) I have set before you life and death, blessing and cursing (p), we should be careful there∣fore of these avenues.

5. Yet this exact and rigid scrutiny, must be no more exact and rigid, then the Scripture makes it; it becoms not Servants to shut those doors their Masters have set open. If he be willing to keep open house, we should not envy and repine there∣at, as Joshua, when we heard that Eldad and Medad prophecied, but should wish with Moses, that all the Lords people were Prophets, and that the Lord would poure out his Spirit on them (q): were it in our power, not only to make this way broader, and this door wider, but even the way to Heaven also, we should be cruel if we did it not; you are not (sayes Poul) straitned in us (r), nor should not be by us: we are therefore willing in this, as in all things else▪ to stand to the judgement and determination of the Sc••iptures, sit liber Judex, what they say, we are ready to subscribe: yet we observe them to be very sparing in giving liberty, and allowing any great or boundlesse latitude, unto Gods dearest and most faithful servants. Moses was faithful in all the house of God (s), yet had not latitude or scope allowed him in these transactions, but patterns

given him, and others issued, for every thing he did about the Tabernacle, (t) according to all that I shew thee after the pattern of the Tabernacle, and the pattern of all the Instruments thereof; and this pat∣tern, he is severely charged to observe and imi∣tate, (u) and look that thou make them after the pattern that was shewed thee in the Mount; it was much, God would not trust him, to make boards and Cur∣tains, or hooks and taches, which were plain things, yea would not venture any thing on his imagination and discretion, but gives him pat∣terns: so David, a man after Gods minde and heart, exceeding prudent in matters (w), yet is not trusted in the parts and structure of the Temple, though they had the Tabernacle to be their guide (x); and though his son Solomon was an a∣curate and able Architect, yet David would not trust him with this Church-work, but gives him patterns for every thing he had to do, and for the Officers; and when Ezekiah doth endeavour to re∣store the Temples Officers, yet he takes no liber∣ty, but doth all; according to the Commandement of David, and of Gad the Kings seer, and of Nathan the Prophet (y). Its much debated, and not fully yet a∣greed on, what kind of Officer Timothy was, whe∣ther an Evangelist only, (for that we are sure of) (z), or whether besides that, he were not a Bishop; but it is out of doubt, that he was a confiding per∣son, one of a thousand, for his piety, and care in spiritual and Ecclesiastical affaires; (a) for I have no man like minded, that will naturally care for your affairs; for all seek their own, not the things which

are Jesus Christs; but yee know the proof of him, that as a son with the Father, he hath served with me in the Gospel: yet when Timothy was left at Ephesus, to give admission to these attendants about holy things, he is not trusted very much, but hath or∣ders and directions sent him, whom to admit, and is severely charged, not to be partial in it (b). Ti∣tus was also a very trusty man, and had the Eccle∣siastical keys of an hundred Cities hanging at his girdle (c), yet is not left to any prudence or dis∣cretion of his own, in this imployment, but hath Rules and Orders given him in the following ver∣ses of that Chapter. But be it what it will be, the Scripture must be our Judge, and we are willing to be ordered, and judged by it; what liberty that gives, we cannot, we will not straiten and confine, what that restrains, we cannot widen and in∣large.

6. The Scripture doth not handle any point of Doctrine, by way of common place or treatise, u∣sing a methodical and regular way of opening and explaining of it; but toucheth upon things occa∣sionally, as it relateth to the mainscope, and pur∣pose of the thing intended, leaving us for to pick and fish the truth out as we can; are called in the Apostle, and by him, oracles (d); and oracles we know, were wont to be full of sense, scant of say∣ings. Kings use short speeches, as having more of majesty and vigour in them, as he said well, im∣peratoria usus est brevitate; when God was pleased himself in person to speak to men, he spake but

ten words, as they are expresly called by Moses, that was witness to it (e); what one sayes of Reli∣gion in the generall, is much more true of Scri∣pture, that it is, medicina sanabilium ingeniorum, a plaster for wits that are not utterly incurable. We must fish out the meaning at our peril. God would not have us sluggish and unactive, as the Poet sayes of Husbandry, that it was left on purpose in the dark, to exercise and sharpen the wits of men, curis acuens mortalia corda, Nec torpere gravi passus sua regna veterno. We must therefore look narrowly and wisely into the Scriptures, to see what we can finde concerning this enquiry and examen; for the truth lies often in the dark, and in a little room, as grains of gold and silver in the sands and oare; and are allowed to weigh Gods actings in the Mo∣saical administrations, to compare and measure his determinations and decisions in the like case, and to gather grounds and Rules from any Text, that doth but hint it, or hold it out obscurely to us. He that shall read the sixth verse of the nine∣teenth Psalm, his going out is from the end of the Hea∣ven, and his Circuit unto the ends of it, and there is no∣thing hid from the heat thereof, would hardly think, the preaching of the Gospel unto the Gentiles, were there expresly promised, and yet the Apostle doth assure us of it (f): so he that should read that Law of Moses, (g) thou shalt not muzzle the mouth of the Oxe that treadeth out the corn, would hardly think, that Ministers maintenance were there e∣stablished, and yet a good Interpreter assures it (h). There are very many weighty points, up∣on

which the eternal good and evil of men, doth much depend, that are but sparingly set down in Scripture, as the Trinity of persons in the God-head, the unity of two natures in one person: in the second person, the subsistence of the soul, without the body, until the Resurrection; the uni∣on of the person of Christ, with the Elements im∣ployed in both the Sacraments; yet all these un∣doubtedly determined and expressed in the Scriptures: we must not think therefore to finde these pearls and precious stones above ground; but we must cry after knowledge, and lift up our voice for understanding: we must search for her, as for silver, and seek for her, as for hidden treasure: then we shall understand the fear of the Lord, and finde the know∣ledge of God (i).

7. The best way for to finde out what the Scriptures have determined in Ecclesiastical af∣fairs, is to observe the practise of the universal or Catholick Church of Christ, in all successions and ages, from that time unto this; for no doubt the Apostles made known their minds to those that lived with them, would not enjoyne what they themselves had never practised; and we are sure, that Timothy did know what was Pauls meaning in this particular, as he sayes expresly, (k) thou hast fully known my Doctrine, manner of life, purpose, faith, long suffering, charity, patience; and he enjoynes him to deliver that to others, that should transfuse and pro••agate the same unto posterity (l): we should therefore in matters Ecclesiastical, be guided and

directed very much, by the annals and actions of the Church, and those believers that succeeded presently in the Apostles rooms, and bequeathed their practice unto succeeding Generations: if doubt were made, how English Earls and Barons were created, what Ceremonies were to attend and usher in their dignity and state, Were not the Records of the Tower, and the practice of the Na∣tion, good directions? so if we would know what kind of scrutiny the Scripture doth determine, for admitting Ministers, the practice of succeeding ages, and Records of antiquity must be con∣sulted.

8. The only way that the Scripture intimates unto us, for admitting Ministers to that honour, & execution of that Office, and attendance upon ho∣ly things, is ordination. We say intimates; for we must not look to finde in the Scripture, a trea∣tise about this subject, that shall describe it, and di∣stribute it into the several parts and branches of it, but only hints and intimations, Rules and di∣rections, patterns and presidents, that are toucht on by the by, which by the care and industry of men, may be collected and digested, and so pro∣posed to impartial understandings to be consider∣ed and determined, as God shall guide and blesse them in the search.

CHAP. III. Shewing what we do not mean by Ordination:

THose that have many eyes upon them, had need to have their own about them; when we know our actions will be weighed by others, we may do well our selves to weigh them; when the Player is at home, or in the Tyring-house, he may be negligent and careless if he will; but when he is upon the stage, he must consider what he doth. When David was a Shepheard, he might play what he would upon his oaten Pipe; but when he was annointed King, and had many eyes upon him, he prayes God to lead him in the right way, be∣cause of his observers; for so the word is rendered by Junius and Tremelius (a); for then he knew he had a vigilant and waking enemy, (b) that from that time forward eyed him. Our Saviour Christ came stealing into the world, as if he were not willing it should be known; for his Mother comes to Bethe∣lem against her will, and there is brought to bed, in a very mean fashion: yet because some strangers made enquiry for a Jewish King, Herod is troubled, and all Jerusalem with him (c); indeed his Title was but crazy, and he might well be jealous, Imbecilla se laedi putant si tanguantur: but Solomon had as good a Title to the Crown he wore, as God and man were able to convey unto him, and was in pe••ce∣able and full possession; yet when his elder Bro∣ther Adonijah moves for an alliance, that might perhaps in time degenerate into an insurrection, he is immediatly secured by a slaughter-man (d); that therefore we may take off these unnecessary jealousies and misconstructions, we have thought

it best to say in the beginning, what we mean not by Ordination. As he that came unto the muster, with a great saddle on his back, and the other fur∣niture about him, thought good to tell the Muster-master first of all, that he was not an Horse: we would not have our Readers jealous, and there∣fore have resolved to tell them.

1. That by Ordination, we mean no politick or civil power. When we opened the meaning of the termes, & did state the question, we told you, that by Church, we did not mean a civil or poli∣tical Assembly, but confin'd our selves to Ecclesi∣astical and spiritual affairs: so now by Ordinati∣on, we do not mean any civil or political practice, but only Ecclesiastical; an Office we confess it is, as it is called (e), but hardly worth the having: yea it is an honour, as the Apostle saith, (f) no man taketh unto himself this honour; but exceeding low and under-valued, that no man is ambitious of it: yea it is, and may be called a power, (g) according to the power which God hath given me; but so feeble & decrepid, that it is not able to resist the meanest Lanspresado in the Army. When Lawes were call∣ed Statutes and Acts of Parliament, this Ordinati∣on was not, nor in reason could not be expected; but since they have been called Ordinances, they have affinity with Ordination. When Valens the Emperour had forsook his godly Fathers way, and was become a Patron of the Arrians, and a perse∣cutor of the Orthodox and godly Ministers, he grew extreamly jealous, and suspected all that had capacities of undermining and supplanting him,

and because he had forsaken God, as Saul did, he durst not trust him, nor enquire of him, but goes unto a Conjurer, for to enquire who should suc∣ceed him in the Empire; the Devil is in Chains of darknesse, as the Apostle speaks (h), and cannot clearly see before him, but tells him, that his name began with these four letters, D, E, O, D, when this was once suggested to him, he makes enquiry into all, whose names began thus. We would not wil∣lingly be thus enquired after, and therefore tell you plainly, we have no worldly aimes, nor Ordi∣nances in our thoughts, leave that to the great ones of the world, as Christ hath said, (i) the Princes of the Gentiles exercise Dominion over them, and they that are great exercise authority upon them; but it shall not be so among you; we leave that for them to scramble for, and are content to be without the Titles, that we may also be without the troubles.

We confess, this Ordination was in former times so sacred, and so venerable, that to be in Orders, & to be a Minister, were all one; but now the mean∣est Governour in any Garison, doth give out or∣ders with more solemnity, then the most magnifi∣cent and glorious Prelate formerly was wont to do: therefore we mean no such political or civil jurisdiction by our Ordination.

2. We do not mean compiling and making Canons, and Ecclesiastical binding Edicts and de∣crees, though there is no question, but such a power is in the Church, to make Lawes, for the re∣gulating and well ordering of their own bo∣dy (k): as all, even the smallest and meanest bo∣dies

and societies have alwayes had, such as the Inns of Court and Chancery with us now are, as the Apostle plainly shews (l): which regulating of the Assemblies and Societies of Christians, gave the occasion of Ordination in the beginning (m); and when afterwards there grew debates and dif∣ferences about the business of Circumcision, the Apostles and Elders at Jerusalem do make defini∣tive and binding Ordinances, to guide the practice of the Churches, as appears (n), which resoluti∣ons of that Synod and Assembly at Jerusalem, the Mother-Church, are called the decrees that were or∣dained of the Apostles and Elders at Jerusalem (o); and this was the practice of all succeeding Churches, as appears by those Canons that are called the A∣postles, and others made by the Synods and As∣semblies that succeeded.

But Ordination in the nature of it, implies no such thing, is terminated in persons, not in Rulers and precepts; tends to the conservation of the species, or kind of Officers in the Church, whereby one Minister communicateth and deriveth to another, the power and Authority wherewith himself was vested and endowed, as Paul requireth Timothy to propagate the ttuths by him delivered, to such as should transmit them unto others, (p) and the things which thou hast heard of me before many witnesses, the same communicate thou to faithful men, who may be able to teach others alsr: so Ordination doth communi∣cate the power to other persons, that the holy seed may be preserved, and propagated down along, from one unto another, as God hath promised by

the Prophet, (q) As for me, this is my Covenant with them, saith the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.

3. We do not say it is a Sacrament, and its marvail that we do not, considering that for many hundred years, it hath been so accounted and call∣ed in the Church of Christ; for though the first un∣doubted evident record we have for that deno∣mination, be Peter Lumbard, about six hundred years agoe, yet surely he was not the Godfather that first bestowed that appellation on it; for we finde him inventing no••hing new, unless it be di∣stinctions and distributions: matter we seldom or never finde him minting, but only method, for the ordering and understanding of what he found already coined, and brought forth into the world: but if we should suppose him first, yet last we are sure he was not, but hath been followed since by all the Writers in the Church of Rome; and not by them only, but by many Orthodox and great Di∣vines, both Calvinists and Lutherans; for though they do acknowledge, that if a Sacrament be ta∣ken properly and strictly, for such an instituted Ordinance of Jesus Christ, which fitly, by some visible and outward El••ment, representeth in∣ward grace, and exhibiteth the same unto the soul of every worthy and true receiver, It cannot be a Sacrament; yet if it be taken largely, and impro∣perly

and largely, for an instituted and holy rite, or Ceremony, whereby external Ecclesiastical power and Authority is derived and communicated from one unto another, it may be called a Sacra∣ment; yet these good men had never seen it tram∣pled and trodden on, as we have done; they ne∣ver heard it called Antichristian, nor renounced and laid aside, by those that had been formerly or∣dained themselves, yet were not willing it should be stripped of any title, that might adorn and beautifie the thing; but we that have lived to see it vilified and undervalued, should be inflamed and incouraged to set it up, and magnifie it, as the witnesses (r) in the Revelation, because they were seen dead, are shewed after they were alive. When Mattathias the Priest of Modin, saw them do sacrifice unto the Idolls before his face, and vilifie the holy things of God, he could not bear it, but rose up and revenged those affronts, and by him∣self and sons restored Gods true Temple-worship, that was utterly decayed; and so that zealous ho∣ly Prophet David, (s) It is time for thee Lord, to work, for they have made void thy Law, therefore I love thy Commandements above gold, yea above fine gold, therefore I esteem all thy precepts concerning all things to be right, and I hate every false way.

It hath been usual for those that undertake the patronage and protection of any point, to value and advance it above the literal and proper worth: when the Apostle found the sacramental Elements so undervalued by the Corinthians (t), he gives them what did properly and really be∣long

unto them (u); but those good men that lived afterwards, did so advance and dignifie those Ele∣ments, that transubstantiation, and the carnal and corporal presence of our Saviour in the Sacra∣ment, was for many hundred years undoubtedly believed; and the like we finde of many other points, that have been controverted; but we are not ambitious of any such advancement, we are content that Ordination be esteemed an instituted Ordinance of Jesus Christ, the door of the sheep-fold, (as our Saviour speaks) whereby the Shepheard enter∣eth (w), the only way to propagate the ministerial power, and having gotten that shall be content to wave all garnishes & dresses that set it out; for we observe, that the more simple and single any Jewel is, the more illustrious; to clutter a deal of gold about a Diamond, doth but obscure it: its true of this, that's said of vertue in the general, divitiis animosasuis, shines by the lustre of its own worth, and needs not borrow Clothes to go a∣broad in: therefore we do not say its a Sacrament, but we say it is a sacred thing. When Hercules came into a Temple, he found the Image or Statue of A∣donis in it, but pull'd it down with this expression, certè nil sacri••es; we would not labour to erect and set it up in the Temple and Church of God, but that we know, and do believe it is aliquid sacris; but omnia sacra, non sunt sacramenta. We shall not strive to lift it up above it self, and put a valew on it that is not native and essential. The apocryphal Books are many of them very good, and may be very well commended to be read and used; but

because the Papists would have thrust them into the Canon, they have been slighted and despised more then they needed; as Jacobs eldest son had divers priviledges, but because he went up to his Fathers couch, his excellency was abated (x).

4. We do not say, it doth confer and contri∣bute internal, sanctifying & saving grace, that one that was before a carnal, unconverted, unregene∣rate man, is thereby made a spiritual, converted, & regenerated person: were it a Sacrament, as pro∣perly and really as Baptisme and the Lords Sup∣per are, yet we durst not ascribe so much unto it; for however great effects are by the ancient, and some modern Writers ascribed to baptisme, yet that was supposed to be in non ponentibus obicem, in such as were not able to barre the door against the power of it, which here is not to be supposed; for these must be adulti, to be sure, grown men, as the Apostle speaks (y), not a novice, and therefore able to oppose the work of God upon them; but yet it may be said, for to confer grace upon such as come provided and prepared for it; for the Office and Ministry it doth confer, is numbred among those graces, that are given by God unto the Church (z); and by the Apostle in another place is expresly called grace, (a) by whom we have received grace and Apostleship, where the Office of an Apostle is called grace, that is, a faculty and power to attend and act in holy things, which others have not; and though Ordination do not confer and contribute a fitness for the service, but prerequire it, and sup∣pose it, for an internal call must qualifie the per∣son

to be ordained, he must believe, and be per∣swaded, that he hath inward grace, and fitness for the work, and is willing and desirous to be im∣ployed and used in it: yet we know not what God may do in such a case, whether the fasting, praying, laying on of hands, that must be used in Ordination, may not bring down a showre, or at least a sprinkling and dew of grace upon the souls of them that are there ready to be ordained: for if we do believe, that the putting up of bills in an ordinary Congregation to the Minister, may bring a blessing down upon the parties that are prayed for; why should we not think, that when many Ministers and people meet on purpose, to beg a blessing upon persons set apart for the work of God, that God will hear and answer, and do some∣thing more then otherwise had been? If people did not think God might be moved, they would not put up bills for people that were undertaking a voyage by Sea or Land, that were like to be very dangerous. And besides these general grounds, that justly move us to desire the prayers of be∣lievers, we have special and particular assurance, that laying on of hands in Ordination, doth give something that may be called grace, or a gift in some particular and special manner (b); and it was undoubtedly believed for many ages in the Church, that Ordination did imprint a Character on him that was ordained, that never could be blotted out; which if true, could not be any thing else, but internal saving grace; for if any private godly man may be assured, that if he aske, he shall

receive, if he seek, he shall finde, if he knock, it shall be opened unto him, and that our Saviour giveth an universal and common reason for it, namely, that every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened (c), much more, when divers Ministers and other godly persons do assemble, and meet on purpose, to fast and pray for such persons, that are now lanching out into the Ocean, and underta∣king a dangerous and tedious voyage, for to turn men from darkness unto light, from the power of Sathan unto God, that they may receive the forgiveness of their sins, and inheritance among them that are sanctified by faith in Christ, as he speaks (d); for Ordination is a very great work, and must be carried on, multorum manibus, both extraordinary and ordinary Offi∣cers imployed in it, (e) neglect not the gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery; for when any Com∣pany agree to ask some special favour of God, for the glory of his name, and the service of his Church, they are more likely to attain it, as Christ expresly saith, (f) that if two of you shall agree on earth, as touching any thing that they shall aske, it shall be done for them, of my Father which is in Heaven; for where two or three are gathered together in my name, there am I in the midst of them; so that there is all the reason in the world, to wait for and expect a blessing upon such a meeting. All know, that the high Priests Office, in the times of Christ, was very much degenerated and decayed; for be∣sides that, it was often bought and sold, as in the

story of the Maccabees it doth appear, and in Jose∣phus, it was now worse then ever; for whereas the High-Priest was but one, nor ought not for to be, as being in a special manner a type of Christ, who is therefore called the High Priest of our professi∣on (g), there was at this time two, as appears (h), and they not equal in Commission, and dividing it between them, but taking it by turns, for Caia∣phas was high Priest that year, saith the Apostle, to note the irregularity and corruption that was crept into it (i), whereas the high Priest was to be so until he died, yet notwithstanding, there was something still rem••ining in the Office, for so saith the Apostle, (k) and this spake he not of himself, but being high Priest that year, he prophesied, that Jesus should die for that Nation: if therefore that degene∣rate decayed office, had so much strength and vi∣gour yet remaining in it, as to make the Master, and present owner, to be a Prophet, how much more may we believe and hope, that Ordination, being an Ordinance of God, remaining yet in pu∣rity and vigour, contributeth something that is worth the having? We know our Saviour, when he breathed on them, gave the holy Ghost, and therewith power to forgive sins (l), yet we decline these great collations and contributions, and con∣tent our selves with certain hope, and expectation of an office power, which is undoubtedly confer∣red on those that come prepared and fitted for it, though we have no reason to straiten Gods blessed hand, but to open our mouthes wide for what soe∣ver God shall be pleased to bestow, and have a

promise that we shall be filled (m). Away there∣fore with all those foul ungrounded and unwor∣thy calumnies, that have been cast upon this holy Ordinance of Jesus Christ, as if we thought or said, that whatever one was, or had been before, yet the hands of Presbyters had power to absolve him from all irregularities, and to confer upon him saving and renewing grace; to make the meanest mechanick person in a Country, as good a Minister as the gravest and most learned Doctor; that the hands of Clergymen were grown of late so fat and full, that they were able to besmeer an ignorant unskilful novice, with ability to preach the word, and administer the holy Sacraments, as well as any body; and that a Barber or Butler that had but lived in a Bishops house, would serve to make as good a Minister, as need be; whereas you see we do require a fitness in the person, and hold it to be our duty, enjoyned strictly to us, to lay hands suddenly on no man, neither to be partakers of o∣ther mens sins (n); and if notwithstanding all our examinations & inspections, unworthy persons do creep in, we do believe our hands do not, nor can∣not possibly absolve them, & make them whole. Neither need men fear the fatness and fulness of them; for whatsoever they have been in former times, yet of late they have been washed very clean, and wiped with so coarse a towel, that there is little now left, but skin and bones upon them; what spiritual good we can, we are and shall be willing to bestowe; but for corporal and carnal, we may say as John and Peter do (o), Silver and

Gold we have none, but what we have we give.

5 We say, it is not the invitation or election of the people, we would be very unwilling to be mistaken or misinterpreted in this; for we ac∣knowledge people are the purchase and possessi∣on of the Lord Jesus, for the bodies of those beasts, whose blood is brought into the Sanctuary by the high Priest for sin, are burnt without the Camp, wherefore Jesus also, that he might sanctifie the people with his own blood, suffered without the gate (p): the whole aim and business of the Ministry is for the people (q), for the perfecting of the Saints, for the work of the Mi∣nistry, for the edification of the body of Christ, yea whatsoever incident or accidental influence or as∣sistance doth befall us, in the progress and persu∣ance of our ministerial Calling, it is still for the peoples good, as the Apostle plainly sayes, (r) whe∣ther we be afflicted, it is for your consolation and salva∣tion, which is effectual in the enduring of the same suf∣ferings, which we also suffer, or whether we be comfort∣ed, it is for your consolation and salvation: so that we should be injurious to the Church of Christ, which is his body (s), If we should derogate from them, or deprive them of, or scant them in, any part or portion of that power, which Christ their head and Husband, hath bequeathed to them, or estated on them: for as its said, that the three favourites of common Law, are life, liberty, and power; so in the Canon, or spiritual Law of Christ, his Churches Dower, is and ought to be as great a fa∣vorite.

But we must not give her more then doth become her: nothing that may be a prejudice or disparagement unto her Husband. Women in France are honoured and valued, as is well known, yet do not sway the Scepter: there be many good Women, ••hat are great supporters of their Hus∣bands Honour and Estate, and are therefore said to build up their house (t), yet doth it not be∣come them to wear their Husbands breeches. We shall be ready to afford unto the people, what is their due, what is their Ornament and honour; but may not put upon them what belongeth to the man, for that is still forbidden, as well as for∣merly it was: (u) the woman shall not wear that which appertaineth to the man. We must therefore take heed we give not too much, lest it disparage and dishonour her. But because this is a tender point, and our Readers most of them must be the people, We shall defer the full debate and clearing of it, unto another Chapter, and shall set down all we know to be the peoples right, in these parti∣culars.

CHAP. IV. Shewing what power people ought to have in Ordination.

THat we may not be injurious to those, for whom we are, and to whose good our la∣bours and endeavours tend; for we may say as Paul doth, (a) whether we be afflicted, it is for your consolation and salvation, or whether we be comforted, it is for your consolation and salvation; Whether we be well, or whether we be ill, it is the people that are prejudiced, or profited therein; it were there∣fore very improper for us, to depress the people, that we might presse them, to deny them what we purpose and resolve to give them; in this design and vindication of our Ministry, our scope and purpose is, to save the people from obtruders and invaders, to furnish them with able pastors, to shut out such as would seduce them, & may truly say with the Apostle, (b) these things we have writ∣ten to you, concerning those that seduce you. We should not therefore be true unto our selves, if we should in any thing intrench upon the peoples In∣terest, oppose their good, or interpose unto their prejudice and dammage. What God alowes them, the Lord forbid that we should disallow, or any way diminish: we shall therefore set down our sense, in these succeeding propositions and parti∣culars, and be (as we presume) their Advoca••es and

Patrons, make out unto them, what the Scripture doth in title them unto, and barre them from pre∣suming beyond their bounds, unto their own and others ruine.

1. People are under manifold capacities; what ever was entailed upon them, and they might challenge by creation, they lost and were depri∣ved of in Adams fall, for that good was all condi∣tional, and a nomine poene annexed to the failing; (c) for in the day that thou eatest theeof thou shalt surely die. By which transgression of the first man, all was forfeited, that God hath offered in that Covenant. And though its true, and we acknow∣ledge that there was another Covenant made, in which there was a restitution, yet that was limit∣ted according to the will and wisdom of the ma∣ker; for Adam and his issue in the second Cove∣nant, did not treat as parties, but took such termes as the Lord was pleased to allow them, who ha∣ving forfeited, did yield unto discretion, and were willing and glad to take such Articles, as an ab∣solute offended Lord was now in mercy pleased to afford. And they were not alike abundant, in respect and favour unto all the Sons of Adam.

All had a freedom from that inevitable doom, of perishing and dying presently, denounced to them in the Covenant, as we have shewed be∣fore, and were reprieved, and admitted unto an after-game, and Heaven promised unto the win∣ners, in termes obscure and dark at the first pub∣lishing (d); but after expounded, and known to

be a promise of eternal life, to such as should be∣lieve on Iesus Christ, obscurely then expressed by the womans seed; (e) for God so loved the world, that he gave his only begotten Son, that whosoever be∣lieveth in him, should not perish, but have life everla∣sting. Now a conditional Covenant, becomes ex∣clusive to the non-performers of the condition, and therefore until men do either actually be∣lieve on Iesus Christ, or become the Children of believing Parents, whereby a Covenant or fede∣rall holiness is gotten, as the Apostle shews (f), they are excluded from any priviledge restored in the second Covenant; and in this case, were all the Nations but the Iews, before our Saviours comming in the flesh, who in times past, suffered all Nations to walk in their own wayes (g), and so at that time, they were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Cove∣nants of promise, having no hope, and without God in the world (h); and in this condition, it will easily be granted, they had no right, no more then stran∣gers have, to make the Constables and Third-bur∣rows in Towns and Parishes wherein they dwell not; but when they do repent and turn to God, and are baptised, and admitted thereby members, they have the right belonging unto Covenanters, and visible Saints, and members of the Church of Christ; and that not only for themselves, but for their issue and posterity, according to the Cove∣nant made with Abraham, (i) to be a God unto thee, and to thy seed after thee; and so baptised Infants come to have a right, to whatsoever priviledge

they have capacity for to enjoy, and use, and that is receptivity of what infusions and sprinklings of the grace of God, he shall be pleased to bestow upon them (k); but this will not inable them, to chuse their Minister, or act at all therein, until they have the use of reason, and it doth appear by their cariage and behaviour, that their reason is mastered by the grace of God, and they taught to deny ungodliness and worldly lusts, and to live righteously, so∣berly, and godly in this present world (l).

2. When men are grown up, and have reason to believe they are converted, they may not only work out their own salvation (as the Apostle speaks) (m); but also take to heart, the good and welfare of the Church, may mind the good of all their Christian friends and Brethren, if I forget thee (O Jerusalem) let my right hand forget her cun∣ning, if I do not remember thee, let my tongue cleave to the root of my mouth, if I prefer not Jerusalem above my chief joy (n): and because they may quickly finde some places ill provided for, they may be sory for them, and wish them better; if they see the harvest to be great, and the Labourers to be few, they may pray to the Lord of the Harvest, that he would send forth La∣bourers into his Harvest (o); and if they be acquaint∣ed with any such as be designed and intended by inclination, education, purpose, disposition, or de∣sire, for that great work of ministerial administra∣tions, they may take more especial notice of them, and inquire into them, and by talking, questio∣ning, discoursing with them, may trie, whether

there be any work of grace upon their souls, whereof they may be proper Iudges; for savory speeches, are good signes of grace (p), and there will quickly be a sympathy, and sence between them, as the Prophet, (q) then they that feared the Lord, spake often one to another, and the Lord hear∣kened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name; and when they have search∣ed and seen into them, they may record their names (if they please) or make such other obser∣vation of them, as may occasion them to speak of them, and when any body doth enquire of a good Minister, to recommend and offer them to those that want such; for if we may and must mark those that cause divisions and offences, contrary to the Doctrine we have learned, to avoid them (r); yea, note them, and set them down, and have no company with them, as the Apostle speaks (s): then may we note and mark them also, that are apt and likely to do good, that we find inclined and disposed to so good a work; yea if we find them not so well provided and inclined, we may incourage and perswade them to it; we may read and study men, as well as books, ye are our Epistle written in our hearts, known and read of all men (t), and may put forward any good desire, a duty expresly required of us, (u) and let us consider one another, to provoke unto love, and to good works, and so we may be servicea∣ble to the Church of God.

3. Being thus provided and furnished with In∣telligence, we may acquaint the Officers, and such as are imployed to make enquiry, with what we know and have observed; for Ecclesiastical, as well as Civil Governours, must see and hear, with the eyes and ears of other men, and must receive Cer∣tificates, and informations from other men, and should despise none that speak innocently and sincerely, how weak soever, aliquando est olitor op∣portuna loqutus, the stander by may see more then the Gamester, a little Maid, that was carried cap∣tive out of Israel, tells Naamans Wife of the Pro∣phet in Samaria, that would cure her Master of his Leprosie (w); and we find the most able seers in the Church, make use of other mens abilities, to find out fit materials for these holy Vessels: (x) look ye out among you seven men of honest report, full of the holy Ghost, whom we may appoint over this business; for they may sooner and better finde, what reputation men are of, then those that are the Officers, and must ordain them; for a Mini∣ster must have a most unblemisht reputation, a good report of them that are without, lest he fall into re∣proach, and the snare of the Devil (y). Although its true, that God may, and sometimes doth take those up that are not well reported of (z), because he can see through it, perceive a Saint under the shape and out-side of a persecuting sinner, yet we must not adventure; they must in this be like unto a Demetrius (a), that had good report of all men, and of the truth it self. How great an Instrument was David to the Church of God? yet the first ground of all

his greatness, flowes from a good report he had a∣broad among the Courtiers, and servants of Saul; when Saul enquired for a skilful Harper, one of his servants tells him, behold I have seen a son of Jesse the Bethlemite, that is cunning in playing, and a mighty va∣liant man, and a man of warre, and prudent, in matters, and a comly person, and the Lord is with him (b), a re∣port that none of his own Family would give the Prophet, when he came on purpose to make en∣quiry (c): so that good souldier sends unto Christ the Elders of the Jews, who give him such a testi∣monial, as did incourage Christ to heal his ser∣vant (d).

4. He may be present, and assist at Ordinations, for that is not done in a corner, but praesente, & assistente plebe, in the presence, and by the assi∣stance of the people, in open Assemblies and Con∣gregations of the Saints and people of God, atten∣ded with fasting, praying, preaching, wherein the people may concur; yea so far was this influence and concurrence of the people weighed and con∣sidered, that Ordination was confined and limit∣ted to four certain times, called therefore the em∣ber weeks, and appointed times of fasting and prayer, to crave a special blessing upon those that were then to be ordained; which though they be not now observed, yet the solemn meetings and Assemblies are, wherein the people may be and are a part, where they may fast and pray, may lift up holy hands without wrath or doubting (e): may say A∣men, to what they see and hear, if they approve of

it, which is the proper business of the private per∣son, as the Apostle shews (f); if he have any just ex∣ception against any one that is to be ordained, he may, in an humble modest way, declare and make it known, and ought for to be heard, and his ex∣ceptions weighed: and this is somewhat, which God gives the people in this great work of Ordi∣nation.

5. Having thus far acted, as a Member of the Catholick and universal Church of Christ, he is yet inabled unto somewhat, as he is capable of be∣ing planted into some society, or particular Con∣gregation; for if his habitation be not fixed, he hath a liberty to plant himself, where he shall think there is an able pastor; for doubtless, those that are at liberty, may use it (g), as well for the good of their souls, as the conceniency of their outward man; when Abraham comes again into the Land of Canaan, he fastens on a place that had an Altar (h); though men be bound to have a Mini∣ster, and will not grow and thrive in grace with∣out one, for they were given for the perfecting of the Saints, and the edification of the body of Christ (i); yet they may make their choice. Clothes are an addi∣tion, or perfection of our bodies, and therefore we are willing to have a Workman make them, that neither he nor we may be ashamed of it: how much more careful should we be, to chuse one for to make the Garments of our souls, that is a Work∣man that needeth not to be ashamed, as the Apostle speaks (k)? as Doves and Pigeons chuse the fairest

and cleanest houses, to make their nests in, and to adventure and breed their young ones in, ad can∣dida tecta columbae, and the Prophet sets out be∣lievers flocking to the chiefest or Mother-Church, by this similitude, (l) who are these that flie as a Cloud, and as the Doves to their windows? and in this sence, there is no doubt, but a servant and saint of God may chuse his Pastor; Christs sheep may chuse their Shepheard, as Christ shews, (m) the sheep follow him, for they know his voice, and a stranger they will not follow, but will flee from him, for they know not the voice of strangers: here the Election of the people is sufficient, for it only doth appropri∣ate that to me, that was before establisht in the Church.

6. If the Pastor of the place they live in die, or be removed to another charge, the godly party in that Assembly and society, may look out for ano∣ther, under whom they may be willing to conti∣nue, and unto whom they may be willing to sub∣mit, or they may compromit, and make their voi∣ces over to some one among them, whom they think have better opportunities, and abilities, to chuse one for them, and may treat with him of such concernments, as doth belong unto accomo∣dating his aboad, & exercise of his abilities among them, may go or send to hear him, may enquire of him, and if they do agree, may move their Gover∣nours to settle him, and fix him with them, by such provisions as are then and there used: as when Judas by transgression fell from his Apostleship, to

go to his own place, as the Apostle speaks (n): they shew the necessity of having another in his room, to be a witness of his Resurrection, and by con∣current and joynt consent, pitch upon two, that wer so qualified, as an Apostle should be, to the best and utmost of their power, yet withall, considering that they did not look into their hearts, nor could not, and therefore after all their care might be deceived, for humanum est errare, they appeal by lot to him that could not be deceived, and when God had appeared in it, he was accounted an A∣postle, as it is (p): here there appears a joynt con∣currence and assent of all that Company, wherein there were some common Christians, that were not Officers, as may be gathered (q): and certain it is, plus vident oculi, two eyes see more then one; and the peoples information upon experience and intelligence may be of use, and must not be neg∣lected where it may be had. But if they know of none, already entred and ordained, they must re∣pair unto their Officers, and crave their aid, in fur∣nishing their vacant place, either by removing and fixing one among them, that is already an ordain∣ed Minister; or if they know of none such, they must intreat them to look among the Candidates, and persons qualified and willing to be imployed, for such an one, and to ordain and send him to them, as God in his providence, in that Vision doth seem to shadow out unto us, (r) There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us: and so the Grecians, when they saw their Widows were neglected, do

murmure their requests and supplications to the Officers, to be supplyed (s); and if the people should herein be slack and careless, the Officers may look to it, and make provision for them; for what else is it to take the over-sight of them, as the Apostle speaks (t), or be made over-seers as the Elders of Ephesus are said to be (u)? for so when Antioch was disturbed about the point of Circum∣cision, the Apostles and Elders at Jerusalem, do not only determine and decide the doubt, but send Judas and Sylas to confirm and settle them (w); as at their first Conversion they had done Barna∣bas (x).

7. If the Governours do chuse one for them, that in their judgement may be serviceable to them, and supply them, yet they are not pre∣sently for to impose him on them, but they must send him to be made acquainted with them, and they with him; where the people may consider of the loudness and cleerness of his voice, of the unblamableness of his carriage where formerly he did converse, of the grace of God in him, and the Work of Grace upon him, for the godly people must be Judges, where they may be; and in point of voice and utterance, Judicium est penes auditores, the ear trieth words, even as the mouth tasteth meats (y); there is a relish in a good man that will quickly find the savouriness of our discourse, or teaching, for though the Officers be over-seers, yet Lords they must be not, the people are Gods heritage (z), and must be treated fai••ly, and as be∣cometh

such; its truly said, Non disputamus de gusti∣bus, it might be taken for a fresh-mans act, if two should argue whether drink were sweet or soure, strong or small; those that sell cheese do not de∣claim about the sharpness and keenness of their cheese, but keep a piece cut by them for him that cheapneth to taste; for as the buyer saith, it is naught (a), so the seller, it is good; laudat venales quas vult obtrudere merces: a taste or tryal is the best decider of the doubt, and umpire in it, and he that is spiritual judgeth all things (b).

8. Because all are not good and spirituall that would be thought so, nor all good mens palates uninfected and undistempred, there should be in the Church a power fixed to determin doubts that do or may arise; Superintendents are retained in many places where the Bishops are removed; the Officers and Over-seers may over-see, and so may people; where should one look for an impartiall and unstained judgment if not in Paul and Barna∣bas? yet these good men were not unbiassed, for Barnabas resolves to take John Mark, with them, and Paul would not (b); where was the bias? Mark was Barnabas sisters son, as ye have it (c), and there∣fore Barnabas would not part with him; our Sa∣viour Christ had need be very mercifull, or that expression be blotted out, (d) If any man come to me, and hate not his father, and mother, and wife, and chil∣dren, and brethren, and sisters, yea, and his own life also, he cannot be my Disciple, for we find few of those that have the power of preferring Ministers, to be

thus rude, ungratefull, and uncivill to their kin∣dred and relations. Its said indeed of Levi, in that terrible Crisis about the golden Calf, (e) Who said unto his father and his mother, I have not seene him, neither did he acknowledge his brethren, nor knew his own children; but we have not read it of any other Tribe; Relations, and respects bear sway with good men many times, look after able men, but en∣quire, whether he will let them have good peny∣worths, whether they be able any way to go be∣yond him, or prey upon him; therefore there should be some uninte••ested power to over-rule and keep the ballance even, to prevent this parti∣ality, and preferring of the body be••o••e the soul. Paul had in his time experience of this self-seek∣ing, (f) I have no man like minded, who will naturally care for your affairs, for all seek their own, not the things which are Jesus Christs; when therefore he had le••t him in his turn at Ephesus, he gives him a most so∣lemn charge not to preferre one before another, to do nothing by partiality, to lay hands on no man suddenly, neither be partaker of other mens sins (g): it is of much concernment with whom we live, of much more with whom we feed, most, of whom we suck and are relieved and nourished.

Object. 1. Ministers are servants to the Saints and People of God, (h) For we preach not our selves, but Jesus Christ the Lord, and our selves, your servants for Jesus sake; it will be easily acknowle••ged, that Ministers are Christ, (i) let a man so account of us as of the Ministers of Christ, and that he may there∣fore

dispose of them, and give them to whom he will, for what may not I (saith he in the parable) do what I will with mine own (k)? and we find he hath given them already to Gods people, for when he a••cended up on high, he led captivity captive, and gave gifts to men (l); for the opening of this, two things must be demonstrated, 1. What those gifts were, 2. To whom he gave them; for the first of these, the gifts undoubtedly were Ministers, for so he saies, (m) he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, and its apparent that he gave them to the Saints and People of God, for so it follows, (n) for the per∣fecting of the Saints, the work of the Ministry, for the edifying of the body of Christ, that is, for the use and service of Gods people, as the Apostle doth more plainly and properly expresse himself, (o) let no man glorie in men, for all things are yours, whether Paul, or Apollo, or Cephas, for it was, and still is the man∣ner of the Eastern Countries to give Servants, as Laban gave unto his daughter Leah, Zilpha his maid for an hand maid (p), and Pharaoh to testifie the great respects he bore unto Abraham, gave him men servants and maid servants (q). It is the top and ac••me of the Ministers preferment, that they are called Angells, (r) for he is the Messenger or Angell of the Lord of Hosts; so our Saviour, (s) the seven stars are the Angels of the seven Churches, and the seven Can∣dlesticks are the seven Churches, yet even these, are ministring Spirits, sent forth to minister for them who shall be heirs of salvation (t).

Now all will grant, a man should chuse his

Servants, as Saul, when he saw any strong man, or vali∣ant man, he took him to hm (u), and we have Statutes in every County, where men may go and chuse their Servants, as Officers do Souldiers, (w) that he may please him who hath chosen him to be a Souldier: Its a unsuall brag for men to say they have been so long in the service of the Parliament, and when a party is overcome, to take service under him that is the Conquerer, and its undoubted, for the peo∣ple are they who do maintain them, and be it bet∣ter or be it worse, be ruled by him that bears the purse, he that gives pay hath power.

Sol. 1. Those that will leane hard, and put their weight and stresse upon a consequence, had need to make it very strong, and that it cannot be, if it be not drawn and flow from an antecedent that is simple, uniform, determinate in sense and signification; for if you can discover in the ante∣cedent, homonymous, uncertain, significations, it will deceive you; if the sence and signification you have trusted do miscarry, your pile & fabrick will tumble down about you, as the house on which the Philistins were gotten, to behold, while Samson made sport, for at last he plaid them such a trick, as they had little reason to rejoyce in (x), for the consequence is the effect or product of the antece∣dent, and hath all its strength, determination, and resolution from it, and cannot have more then it receives, nor the antecedent give more then it hath, for nihil dat quod non habet; if therefore in the antecedent there be mistakes and ambigui∣ties,

the consequence will not be certain; there was a Ship that in the North-west passage, had ventured very far, and had many sick and fe••ble persons in it, and came at last unto a pretty little Island, (as they thought) and the sick persons were desirous to be a little put a shore upon the Island to comfort and refresh themselves; the Captain of the Ship agreed, and put them out, when they had walked up and down a little, it being cold, they needs would kindle a little fire, when that was done, their Island was a Whale that was on sleep, but being wakened with the fire, turned himself upon his side, and tumbled the new Plantation all of them into the Sea. Men must be well assured of their ground before they build upon it, other∣wise it will serve them as the Image, when it was smote upon the feet whereon it stood (y); our ad∣versaries could not have pitched upon a more am∣biguous uncertain tearm to build so vast a conse∣quence upon, for a servant is a word so various, that the Law admits it not for an addition to any person, how poor and mean soever; a Laborer, or Spinster they may be called, but not a Servant, be∣cause a Servant lies exposed to so many severall signification••; no great man thinks it an unbe∣seeming complement to say your Servant, Nabal was very great, and his Wife a very understand∣ing woman (z), yet when David was a suter to her, by his Servants, (a) she arose and bowed her self on her face to the earth, and said, Behold, let thine hand∣maid be a servant, to wash the feet of the Servants of my Lord: Kings are the Servants of the Common∣wealth,

Rex propter regnum, non contra, as Zedekiah to his Princes, (b) Behold, he is in your hand, for the King is not he that can do any th••ng against you, he is in∣deed, singulis major, but universis minor, as the say∣ing is, yet the people do not alwayes chuse him, some Kingdoms are and have long been Heredi∣tary, nay, the Pope who weares a triple Crown, and doth exalt himself above all (c), yet if he may be believed, is the greatest servant in the world, for he is, servus servorum Dei, Gods Servants ser∣vant. If now a godly man should go to Rome, and pray admittance into the Conclave, because every man ought to chuse his servants, and the Pope was servant unto him, he would be soon distin∣guisht out of that fools paradise, and sent home by weeping cross; certain it is, that our Saviour Christ was the greatest Servant in the world, for he made himself of no reputation, and took upon him the form of a Servant (d), yet the people did not chuse him: The Emperour of Germany is elective, yet is not chosen by the people, but by certain Princes, who are therefore called Electors; so the Kings of Po∣land are elected, but not by common, but by the great men; but our Saviour was not elected by the Princes, his own Apostles chose him not, but he them, (e) ye have not chosen me, but I have chosen you.

2. Servants are either meniall, such as make up the Family, and attend upon the drudgery and service of it, and may be counted among our chat∣tles and possessions, as its well said, servi inter opes

connumerandi, as Abrahams servant sayes to Bethu∣el and Laban of his Masters goods, (f) that God had given him flocks and herds, and silver and gold, and men servants, and maid servants, and camels and asses, and these we may take and leave, chuse and re∣fuse as we think good, but Ministers are not such Servants, for they have families and houses of their own, as the Apostle sayes, (g) one that ruleth his own house well, having children in subjection, with all gravity.

Or Magisteriall, that serve indeed, but in an honourable and magisterial way, that tutor and teach our selves or children, as the Musick-master, the Dancing-master, that will not stoop to mean mechanick vile imployments, that are servants in one sence, yet Governors and Masters in another. It fell out when Athens was surprised, that among others Diogenes was taken captive, and carried a∣way, and the Souldier that had taken him, bad him do this and that, and go and run, but he would do nothing but tell his Master of his faults and errors, and that with so much patience and resolution, that the man at last began to value him and look into his worth; yet being not resolved to follow his directions, he brings him to the Market for to sell him to some body that had more leisure then he had to be wise, and writes over his head, ecquis vult emere dominum? that if any man would buy a Master there was one for him; the truth is, the Minister is such a servant, that is more then quar∣ter Master; (h) obey them that have the rule over you, and submit your selves, for they watch for your souls,

they are watchmen for your souls, and so are Ser∣vants, but must be obeyed and submitted to, and so are Masters; and so in another place, (i) to know them, which labour among you, and are over you, and admonish you; they may be labourers, & yet be Go∣vernours and Overseers, as a Steward or Surveyor is. As it was said by Epimanondas, that he indeed waked, and walkt the rounds, that the Thebans might the more securely sleep.

3. The Apostles words, if well considered, speak but a Complement; he doth not say, in positive, and serious termes, we are your Servants, but we preach not our selves, but Jesus Christ our Lord, and our selves your Servants, for Jesus sake (k), as if he should say, we do not crack and glory of our place and power, how much we are your betters and superi∣ors, as sometimes he doth (l), but humble and de∣base our selves below you, as Paul plainly in ano∣ther place, (m) though I be free from all men, yet have I made my self Servant to all, that I might gain the more; So to Philemon, If he have wronged thee, or oweth thee ought, put that on mine account, I will repay it, albeit I do not say to thee, how thou owest unto me, even thine own self besides (n); neither will it serve, to prove the point, that people pay them, for they did, and were bound to do, the Apostles (o), yet did not chuse them, The people do, and ought to do the Magistrate (p), yet do not chuse them, did not to be sure, the Roman Officers, but had them sent unto them and therefore their wages is not called pay, but tribute (q), nor the Ministers, wages, but

honour (r), a Language that we use not to our Servants.

4 We say, such of the people, as have capacity, do chuse their Ministers, for they judge of the goodness of their voice, of the integrity and un∣blameableness of their lives, of the peace of God in them, and the work of grace upon them; and of all the rest, by those that are their Officers and Governours: so all the people are said, to make Saul King (s); yet he was made before by lot, and by the Prophet, and the great Officers (t). The Kings of England in their Coronation-Oath, do bind themselves to make such Lawes, quas vulgus elegerit, yet the people chuse their Lawes, by those that are Trustees, and actors for them in the Parli∣ament.

Obj. 2. What Gods people did in the first Church, they should do now; for they had special influences and assistance then; for not only the A∣postles, but the whole Company were filled with the Holy Ghost (u); yet they chose Officers, Ma∣thias was chosen by them (w), and so were all the Deacons afterward (x), most of whom, were Preachers quickly after; therefore the people should do so still, for they have not forfeited their priviledges, by any thing since done.

Sol. 1. We have not said, the people should not chuse their Officers; for we have shewed, that they may do something in it: We only say, their

choice is not, nor never was accounted and e∣steemed Ordination, whatsoever they did, about the election of Mathias, sure we are, it was not Or∣dination, for that was done by lot, the whole dis∣position whereof, is of the Lotd (y), as the wise man speaks (z), they consented and approved, and so they may do still. And so the Deacons were ordained by the Apostles, and not by the people (a).

2. They did but nominate, and that also by the direction, and according to the Rules prescribed by the Officers and Rulers; for Peter proves, that Judas place must needs be filled up, and sets down qualifications to guide their search, and shutteth up all, by acknowledging Gods unerring Judge∣ment in the lot. And for the Deacons, they pitch upon the number, confine them to such qualifica∣tions as they thought best, and then conclude the action (b): give out the patterns, as David did to Solomon (c), and bids the people see them fitted, and that was all they did.

Obj. 3. But the people ought to have an hand in Ordination, for so we find they had, in the first Churches planted by the Apostles, among the Gentiles, (d) when they had ordained them Elders in e∣very Church, and had prayed, with fasting, they commend∣ed them unto the Lord, on whom they believed: for e∣very body knowes, that the word there used, namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie the election of the people, by holding up their hands, as they do

at Guildhall, in the choice of the Lord Mayor of London, and so Calvin and Beza on the place; both translate it and expound it, and what then they had, we must not take away from them.

Sol. 1. Its a good Custom, that many School-masters now have, to make their Scholars parse, and explain their lessons first in English, find out the principal verb, and set the nominative case before it, and so the substantive unto the ad∣jective; and sure the people will not now repine, and take it ill, to be reduced to their English Rules; seeing they are willing to be reputed Scholars, as well as Teachers, here is a very proper and plain example; for according to the English, the verb must be ordained, and the nominative case, that comes before it, they, for if one aske them, who ordained? they must say, they, now who these they were, must be determined, by finding out the antecedent unto they: and for that they need not go far to find it, for they have Paul (e) in the nine∣teenth verse, and Barnabas goes with him to Derbe in the twentieth, and to these two, all the theyes must be referred that go before; for when they had preached the Gospel to that City, and had taught many, they returned again to Lystra, &c. and then it fol∣lowes, when they had ordained them Elders in every Church, and had prayed, with fasting, they recommended them to the Lord on whom they believed (f): the people had not preached to that City, nor returned unto Lystra, &c. confirming the souls of the Disciples, and exhorting; therefore the people did not or∣dain

them Elders in every Church; and if they will appeal unto the Greek, wherein ordained is a participle, and must be read, and ordaining them Elders, it will be all one; for they must be the substantive unto ordaining, and so it will return to Paul and Barnabas, and leave the people out.

2. Though it be truly observed by those reve∣rend men, Calvin and Beza, that the word is taken from the custom of giving voices in the popular states, and Common-wealths of Greece, by lifting up their hands, yet its not confined unto that Gre∣cian Custom; for its acknowledged, that Luke was a good Grecian, yet useth the same word (g), for such an act of God, as could not be performed by lifting up of hands, as it is taken properly, and its not improper to use it for ordaining Ministers, where imposition of hands is alwayes used; for they cannot lay their hands upon a tall mans head, unless they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extend & stretch them out; and if this word was born, & drew its first breath in Athens, or else where, where Thucidides doth use it, yet certain we are, it died not, nor was not bu∣ried there, but used in those Canons, that for their reverend and great antiquity, are called the A∣postles Canons, and that not for any action of the people, but for Ordination, as it was performed by the Bishops, and that use of it is justified by Balsamon, in his notes upon that Canon, who was afterward the Patriarch of Antioch, where it was u∣sed by Paul and Barnabas, and could not be unskil∣full in his Mother tongue.

3 For Calvin and Bezas translation and expositi∣on of the word, we must consider, that they were newly come out from Popery, and laboured what they could for to oppose the papal Tyranny, who used to impose what Ministers they pleased upon the people, against not only their consent, but safety, authorising the Monks and Friers to in∣vade mens Pulpits, and to preach unto them what they pleased, yet both of them acknowledge, that the word is used for laying on of hands in Ordina∣tion, scriptores tamen Ecclesiastici nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a∣lio sensu usurpant, nempe pro solemni Ordinationis ritu, qui in scripturis vocatur manuum impositio. So Calvin and Beza to the same purpose, quidam hoc referre malunt ad manuum impositionem, quae & ipsasit prorsus necessaria. That is, some had rather refer this unto imposition of hands, which it self is altogether necessary.

4 But we grant, that people ought to have an hand in Ordination, for it is not done, but in the presence of the people, as we have shewed, and with fasting and prayer, where they may stretch out their hands to God, as that good man, (h) Lord I have called daily upon thee, I have stretched out my hands unto thee, and we know how powerful the stretching out of Moses hands, and holding of them up was (i), Gods people therefore may and ought, in this kind, to lift up pure, or holy hands, as we shewed before, and likewise they may and ought to say, amen, to what is said or done, if they ap∣prove of it, which is the proper business of the

unlearned, or private man in solemn meetings and Assemblies, as the Apostle shews (k), and in very solemn meetings, that usually was done, with lift∣ing up of hands, as we find it in the practice of that great Assembly, (l) and Ezra blessed the Lord, the great God, and all the people answered, amen, amen, with lift∣ing up of their hands. And in this sense, we willing∣ly allow Gods people, (though they be not Offi∣cers) to have an hand in Ordination; but they must have not only holy, but also humble hands; for if they lift them up too high, they may offend, & be transgressors in an high degr••e. Poor Ʋzzah, did but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (m) put forth his hand to the Ark of God, and took hold of it, for the Oxen shook it, and the anger of the Lord was kindled against Uzzah, and God smote him there for his errour, and there he died by the Ark of God: We may lift up our hand too high, Jeroboam was the greatest sinner (one of them) that ever was, for it became an addition and title to him, that he made Israel to sin (n), which was never said of any body else, yet he began with lifting up his hand (o). When a Shoomaker takes measure of a pair of shooes, his hand must not be lift above the ankle, ne sutor ultra crepidam, as in the Proverb; so good people in taking measure of a Minister, if they keep not strictly to the bounds and limits set unto them, may have too high an hand, in chusing of their Ministers; for as their ears will still be itching after new sounds, so their fingers after new Teachers, till they have heaped them up unto them∣selves, as the Apostle speaks (p), they must there∣fore be knockt off in time.

CHAP V. Shewing what Ordination is.

IN the former Chapters, we have endeavoured to shew, what Ordination is not, We come now to shew you what it is; for howsoever negatives may clear the way unto a truth, yet they do not teach it; when men are in the dark, as the Disci∣ples at the Resurrection were, its something to be told as they were; (q) he is not here: the first mat∣ter, and the first mover, were very dark enquiries, among the ancient, and it was long before they got any positive, and fixed notions of them: could say of the matter, that it was, nec quid, nec quale, nec quan∣tum, nec eorum aliquid, quibus ens determinatur, no∣thing determined and fixed, but something in the dark, and at a distance, which they laboured to discover and describe. So the first mover they be∣held afar off, called him, ens entium, movens non mo∣tum, could say, he was natura naturans, simplicissimus actus, but all this while, he was unknown unto the best of them, as Paul professeth to them, (r) to the unknown God; so we that have the Scripture-light for to direct us, come to the knowledge of him by degrees, per viam remotionis, as the School speaks, find that he cannot lie (s), that he cannot deny him∣self (t), that he dwelleth not in Temples made with

hands (u), which are all negatives, & shew us rather, what he is not, than what he is; but we are not to sit down and acquiesce in these removals, a syllo∣gisme made all of negatives, will not conclude in any figure, and therefore we proceed to things more positive; a learned Doctor of this Land, pleasing himself with these removals, and negati∣ons, in opening Gods nature and attributes, came at the last to say, that God was nothing, that is, that nothing best resembled him, and set him out, which was all one, as if he had said, he was not, which was so contrary unto his being, as nothing could be more; we find amongst the Poets, a God that was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but none that ever was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and when God was desired to give out unto Moses, a notion or description of himself, he doth not say, that he was not, or that he was nothing, but rather that he was all, that he was being, (w) and God said unto Moses, I am that I am, and he said, thus shalt thou say unto the Children of Israel, I am hath sent me unto you. Something (we say) hath some savour. When men intend a building, they first de∣sire to find a bottom; and seeing much depends in this debate on Ordination, we have need to deter∣mine it, and fix it well, that the weight upon it sink it not.

And though it would be suitable to our pro∣ceedings in the former part, to approach and come unto it by degrees, yet having d••ne already much that way, we are constrained to fall abrupt∣ly on the definition, or description of it, and af∣firm,

That Ordination is a sacred, solemn dedi∣cation, and investiture of a qualified & fitted per∣son, with Authority to attend and act in holy things, by those deputed there unto by God.

For the opening and unfolding of this descrip∣tion, we desire these few particulars may be con∣sidered.

1 We affirm, it is a Dedication: that is, an ali∣enation, separation, or devoting of a man to this attendance; for no man (saith Christ) (x) can serve two Masters, especially when the service is atten∣ding: When men come theref••re to be ordained, they come to be divorced, and divided from what they were before; Christ findes some that he had a mind to, fishing, but calls them off (y), and they immediatly leave that Trade, and devote or de∣dicate themselves unto another. Paul was a very busie Servant to the High-Priests, and because Jerusal••m did not suffice him, he gets Commissi∣ons for Damascus, but Christ removes him to a better Master, (z) Paul a Servant of Jesus Christ, call∣ed to be an Apostle, separated to the Gospel of God: and we find he left all presentlie, (a) immediately I con∣ferred not with fl••sh and blood: and this no doubt, was Ordination to him, and did devote and dedi∣cate him to the work; Yet that it might appear, how much God valued him, and trusted him, there is another separation mentioned (b); because he was now to go unto the Gentiles, his mission and Commission is repealed and renewed. Thus were the Levites dedicated and devoted to attend the holie things, instead of the first-born, who for∣merly

had been imployed, as God sayes ex∣presly (c), so Hannah dedicates her son unto the service of the High-Priest (d), and so Timothy gave up himself to Paul, to serve and wait upon him in the holy things of God, (e) ye know the proof of him, that as a Son with the Father, so hath he served with me in the Gospel: thus Ordination doth devote and dedicate a man to this attendance.

2 We say, investiture; Dedication doth design and separate the person from what he was before, but doth not properly impower and put h••m in, therefore for plainness sake, and explication, we add investiture; for if the Genus in a distinction be not compleat and full, the definition will be imperfect; and we say investiture, because the word is metaphorical, and relates unto the mode and usage formerly of appointing and transferring Offices, (f) and it shall come to passe in that day, that I will call E••iakim my Servant, the Son of Hilkiah, and I will clothe him with thy Robe, and strengthen him with thy girdle, & will cōmit thy Government into his hand, and he shall be a Father to the Inhabitants of Jerusa∣lem, and to the house of Judah, and the key of the house of David will I lay upon his shoulder, so he shall open, and none shall shut, and he shall shut, and none shall open. So when Eleazer was to succeed his Father in the Priesthood, he is put in by an invest ture, (g) take A••ron and Eleazer his son, and bring them up unto Mount Hor, and strip Aaron of his Garments, and put them upon Eleazer his Sonne.

Its true, that Christ in the new Testamen••, do••h

not estate his Ministers, and put them into Office, by investiture, yet he doth something like it; the Apostles were designed and sent into all the world, wherein there was, and is, a very great va∣riety of fashions, Garments of different and vari∣ous shapes; it was not therefore fit, the Apostles should be tied to any one Garb, but left at liberty to vary as they saw occasion, and in such things, to please and gratifie their hearers: as Paul, when he was to go unto Judea, and to converse a while with them, he puts himself into a Garb and Habit suit∣able; for when he was for to take shipping, he shaves his head, and undertakes a vow (h); yet what was common to all Nations, our Saviour for∣gets not, and that was locks and keis; for unto Peter he sayes, (i) I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou dost bind on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven. And when this promise was made good unto them, though we find not mention of the keyes, yet we find the effects, and operations of them, the binding and loosing given to them (k), and this is that the A∣postles mean by constituting and appointing, (l) whom we may appoint over this business; for though the persons may be dedicated and designed by o∣ther means, as those Elders were (m), yet were they not impowered till the Spirit rested on them: so the Deacons named (n), were not im∣powered till they had laid their hands upon them (o): so Paul enjoyneth Titus, to ordain and constitute such as were fit, by this inve∣stiture

(p), though otherwise expressed.

3 Sacred: We have said before, it is not civil, and therefore must be sacred; and indeed a person thus devoted and set apart, is ipso facto sacred; a field or house if dedicated unto pious uses, was therefore sanctified, as appears (q): thus the Le∣vites were said to be offered up, by Aaron, unto the Lord (r); and every offering was sacred, and be∣cause the Priests came nearer unto God, they had a more exact and speciall consecration, (s) and thus shalt thou do to Aaron and his Sons, according to all things which I have commanded thee, seven dayes shalt thou consecrate them, which things are there at large expressed in the Chapter. The business of a Mi∣nister, as we have shewed, is to attend and act in holy things, and holy persons are most suitable to such attendance, and therefore Ordination hath alwayes been attended, and accompanied with prayer; for though we find not, that Christ our Saviour did ordain by solemn invocation, and calling on the name of God; yet we find, he spent the whole night, before he chose and setled his A∣postles, in prayer unto God (t), that God would please to give a blessing to his labours, and to that design; so the Apostles, when they did ordain the Deacons, used prayer (u), and though (no que∣stion) Paul and Barnabas were in Commission, and ordained before, for they are called Prophets and Teachers (w), which in a set and solemn way, they could not be without this Ordination, yet when they are again devoted and sent abroad unto the

Gentiles, they pray again (x), that it might appear the work was totally, and altogether holy; for though the Deputies, and actors in this work, be never so careful to examine and exhort, yet if God help not and assist, much may escape, that should not, in the Act.

4 Solemn: There is something of solemnity in holy actions, how secret and retired soever they may seem to be, for they are done to God, who is a great King, and his name is dreadful among the Gen∣tiles (y); yet there is more solemnity in some then others of them: the Passe-over was a solemn fe••st unto the Lord for seven dayes; but yet the first and last dayes were more solemn (z), all holy things are solemn, but Ordination more solemn then the rest: there were set times for many ages in the Church observed, which in your Almanacks, were called the ember we••ks, in which times fast∣ing and prayer, were especially enjoyned, for Gods blessing upon Ordination, which then was wont for to be celebrated. When the Levites were to be ordained, it was made a very solemn business, as appears (a); so when Barnabas and Saul were to be sent abroad unto the Gentiles, the Lord appoints it on a very solemn day, as they ministred to the Lord and fasted, the holy Ghost said, separate me Barnabas and Saul, for the work whereunto I have appointed them, and when they had fasted and prayed, and laid their hards on them, they sent them away (b): there are 2 things in the words that argue great solem∣nity, fi••st fasting; Prayer we acknowledge is a so∣lemn

duty; but when fasting is annexed, it is more solemn; when the King of Niniveh ariseth from his Throne, and layes aside his Robes, and enjoyneth man and beast to fast, and cry, it was a solemn bu∣siness (c), so when God calls the Nation to fast and pray, they knew it was a solemn business, as it is likewise called (d): a fast was ne∣ver ordered and appointed by the Lord, but it was made a very solemn business.

The second thing observed in the words, was, that they laid their hands upon them, which ever argued solemnitie; in that grand Character, given out upon their going into all the world, impositi∣on or laying on of hands is put in (e), a solemn Ce∣remony, to be (no doubt) retained in the Church for ever; for otherwise we see not why it should be ranked and numbred among those l••sting and solemn duties, and points of Doctrine, of repen∣tance from dead works, and faith towards God, the Doctrine of Baptisme, and laying on of hand••, and of re∣surrection of the dead, and of eternal Judgement (f): some use there will be therefore of laying on of hands, until the day of Judgement, and other use of it now we do not know, but only this of Or∣dination; for that of doing it unto the sick, was extraordinary, and is ceased long since, and was left out of the direction by the Apostle, before it ceased (g); but in this of Ordination, commanded and used to the last, Timothy was a man of very rare endowments, yet Paul layes hands upon him, for an augmentation of his gifts (h), and again the whole Assembly and Colledge of the Presbyters,

neglect not the gift that is in thee, which was given there by Prophecy, with the laying on of the hands of the Pres∣bytery (i): yea, Paul makes such account of this peece or parcel of solemnity in ordination, that he puts it for the whole act (k), lay hands on no man suddenly, that is, ordain not any, till he be tried and examined for his fitness unto that great work. And seeing Ordination is a kind of dedication and investiture, there should be somewhat ceremonial and complemental in it, something that leaves a Character, and an impression on the person thus ordained; for though Ceremonies are circum∣stantialls, and come not within the essence or be∣ing of the thing they are annexed to, yet they be fostering and saving Circumstances, to lift up hands in prayer, is but a Circumstance; yet had that influence in Moses Prayer, that when it ceas∣ed, the enemy prevailed (l); to wash seven times in Jordan, was but a circumstance, yet healing was annexed to it, in the case of Naaman (m); the bark upon the Tree, is but a Circumstance, yet such an one, as cannot well be spared: and so ef∣fectual have Circumstantials in Religion been found to be, that they grew in the Papacy to ve∣ry great excess; and the great enemy to goodness, now that is thrust out, would thrust out all that may be useful also, when he cannot cumber us, and clog us with them, would leave us nothing that might admonish and distinguish us; a barre Gown and a Cap, are counted Circumstances in a Lawyer, and so the Coifs and Robes unto a Judge, yet they are not willing to leave them off; we

have been willing to part withall, that were of∣fensive, and were not justified in the word of God, but we are loath to part with this, that hath sur∣vived all the Reformations that ever yet were, and in a manner is the only Ceremony remaining with us; And hath more for it in the Scripture, then many other things of great account.

Its good for to be gentle, easie to be intreated, as the Apostle speaks (n); but yet we may be re∣miss; there are some things that we must hold fast, the Apostle would not have us to be easily in∣treated out of those sound and sober truths we have been taught, (o) holding fast the faithful word as he hath been taught; for if we grant them this, which hath such footing in the word of God, and practice of the Church of God, for all the ages of the Church, we know not what they may desire next; for yielding sometimes makes an adversary insolent: as (p) the King granted Benhadads first demand, though his gold and his silver, his Wives and his Children were required in it; but that did but excite and exercise their insolency, as it is said, mendico si detur, magis mendicat, The more you give, the more he thinks it fit to aske. The Cere∣monies and forms retained in this Nation, when Religion was reformed in King Edwards & Queen Elizabeths Reignes, were not directly popish, but well known to have been received and used in the Church, in purer times, before that Popery was thought of; Saint Ambrose, and St. Chrysostom are named in the Rubricks; and by the subscrip∣tions of very many godly Ministers, were known

to have nothing in them contrary to the word of God, yet we were willing for to part with them, and let them go; but we have found, that since they went, there have been other things deman∣ded; we were told, that Ceremonies were the Guards and out-works of the Church, and if we pull'd them down, or suffered them for to be ta∣ken from us, the City walls would be assaulted, if we let the circumstances go, they would storm in time the very substance; for what have not these sturdy beggars adventured since to ask? how boldly have they asked Infant-Baptism? singing of Psalms and Hymnes, as the Apostle calls them (q); a liberty of interposing and opposing whatsoever they misliake, or understand not in a Sermon; nay a Pulpit-liberty and licence; and where it is refused and denied, usurp it perempto∣rily, and invade it? yea, at the last demand our breeding and good manners, and because them∣selves were bred up rudely in Northumberland and other Northern Counties, would have all people as uncivil as themselves: there is therefore a neces∣sity to make a stop, and put a period to our yield∣ing, lest if we part with Laying on of hands in Ordination, they quarrel at our lifting up our hands in prayer, and other acts of decency, ex∣presly commanded by the Aposte, where he sayes, (r) let all things be done decently, and in order: and in a little time, our Families will be converted into the Cabins of the Lestrigonians in Cicily, in the Po∣ets time, where every body were at liberty, and none regarded or reverenced their superiors: and

Noah will be extremely censured, for cursing the unmannerliness and rudeness of his Son (s); and that will come upon us, which the Prophet threa∣tens, as a grievous curse unto the Jews, namely, that the Lord will take away from Jerusalem, and from Judah, the stay and the staffe, the mighty man, and the man of warre, the Judge and the Prophet, and the pru∣dent, and the ancient, the Captain of fifty, and the ho∣nourable man, and the Counsellor, and the cunning Ar∣tificer, and the eloquent Orator, and I will give Children to be their Princes, and babes shall rule over them, and the people shall be oppressed every one by another, the Child shall behave himself proudly against the ancient, and the base against the honourable (t).

5 Of a qualified and fitted person; for howe∣ver the solemnities and duties of fasting and pray∣ing, wherewith Ordination is, and ought to be at∣tended, are powerful Instruments and Engins, to pull a blessing down upon the party to be ordain∣ed, yet because much fitness is required, we dare not trust to that alone, but must have persons qualified and fitted for it first; and howsoever we acknowledge, there is a latitude in fitness, as there is in the service they do attend on, yet every one must have so much as may suffice unto the work, and set him up above the other ranks of men, that are imployed in meaner mechanick works.

For there must be a natural and spacious wide∣ness and capacity in every one of these attendants, that may receive the Rules and precepts that must guide him in his work; you cannot poure a qua••t

of wine into a pint pot, nor make Hercules statue of a little stone; the work man may hew off and pare, but cannot add, amo quod amputem, is here a good Rule, and that of the Poet true, nec studium sine divite vena; a Sowes ear (they say) will never make a velvet purse: it was Pauls great wisdom to pitch on Timothy, because he had a natural fi••ness unto that he was imployed about, (u) I have no man like minded, who will naturally care for your affairs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, implies a fixed disposition in his very na∣ture; for what hath a foundation in our natures, will not be easily expelled, sed usque recurret fixa, & mutari nescia; what was the reason Paul was such a Giant, and mighty Conqueror in all his actings, that he laboured more abundantly then they all, (as he sayes) (w)? no doubt the grace of God was the great cause, as there he speaks; but how came Paul to hold so much grace, to be capa∣ble of, and able to receive so great a quantity? no doubt it was, because he was a chosen Vessel, as he is called (x), a spacious wide capacious instrument, that held more grace, and had more vigour in him to put it forth, then others had, as he sayes of Caesar, sed vigor inillo, & virtus nescia stare loco: Pompeie was a great spread Oak, hung all with Trophees, and signs of Victory, but now upon decaying, but Caesar, young, and comming into the world, able, & apt for any thing he was imployed about.

But rude unpolisht nature is not enough, there must be art and exercise. Divinity (no doubt) is strong meat, and that is for them that are at full age, who by reason of use, have their senses exercised to

discern both good and evil, as the Apostle speaks (y): Where there is good soyl, a depth of earth, as our Saviour calls it (z), there are more weeds and thistles, then in barren grounds, unless by tillage the soil be conquered and subdued: so where there are good solid parts, good natural abilities and depths, there is most commonly a soure and crabbed animosity, and morosity attending on it, untill by art and industry they be subdued and o∣vercome; it is well said, didicisse fideliter artes, emol∣lit mores, nec sinit esse feros, a well tutored and train∣ed education in the Schools and Universities, will soften and sweeten those harsh and rugged Juices, into a fitness to be used, and sometimes a plea∣santness. There came into the place, where Socra∣tes was, a fellow that had skill in physiognomy, but was a stranger, they prayed him, that he would well consider and declare unto them, what he thought of that man, meaning Socrates, but not naming him who did accordingly peruse his countenance, and all his lineaments, and told them, that he was a very naughty man, morose and rigid, and austere, one that did care for no bo∣dy, nor never would do any good. The company knowing Socrates to be another kind of man, fell a laughing at him, and some of them reviled him, and told him, he had no skill; but Socrates himself reproved them all, and told them, that the man had spoken truly; for he was naturally such an one as he had said, but Philosophy had cured him; and as it cures and heals bad natures, that is concocts, and vanquisheth their soureness and mo∣rosity,

so it mendeth and helpeth good ones; Mo∣ses had something in his very constitution and complexion, that wan affection, first in his own Parents; for they hid him three moneths, because he was a proper Child (a); and afterward in Pharaohs Daughter, and the Midianites, yet God would not imploy him, till he had learning (b); so Daniel and his fellows had something in them, that did com∣mend them to the Officers that were imploy∣ed (c), yet were not used, till they were in∣structed and trained up in all the skill and know∣ledge of the Nation. The Steward is for to divide and distribute (d), and therefore must know how to do it, which without art he cannot. And they are best tried in the Universities, where envy findes them reall opposites, si injuria nullos tibi fecit Inimicos, faciet invidia multos.

But its not enough to have good parts, impro∣ved and encouraged by art and exercise, except they be subdued by the grace of God. Good parts improved, may make them so much the more able to resist the grace of God, and to defend them∣selves, against the great guns of admonition and exhortation: if the devil keeps possession, and com∣mands in chief, the more fortified the house is, the worse it is; that was a very subtle fellow, as Paul truly sayes of him (e), but was withall the De∣vils Child. The Ci••tadel was in the Devils keep∣ing and possession, and so the harder to be taken. David was glad of Achitophels advice, that he had an Oracle for to attend and wait upon him, as he

is called (f); but when he was revolted unto Ab∣solom, he was as much afraid. How terrible was Paul, before the grace of God subdued and setled him? great care must therefore▪ be taken to find this work of grace upon the soul, before they be ingaged in the imployment. Paul sees in Timothy, unfeigned faith (g), and then doth seize him for this service, as we finde (h); its true, that many times this work of grace is not so visible in young men, who have peculiar lusts and passions of their own, to tempt and trouble them, yet cannot be admit∣ted into this imployment, till there be probabili∣ty thereof observed in them. And indede, when young men see and finde, that grace is valued and asked for, and men are not preferred, until they have it, they will regard it more, and strive to get it, as Maids do that, which they find commends them unto Husbands▪

6 With Authority; Investiture implyes an in∣dument or garb, and a person ready to be ordain∣ed, should be provided with all things but Au∣thority, he should have skill and wit, ability and aptness for the work, and should want nothing but authority and opportunity to act and exercise it, this Ordination offers and exhibits, as Timothy had grace and gifts descended lineally from his Grandmother & Mother (h), and wanted nothing but authority to use it, and therefore Paul hath him to the Presbytery, and they confer it on him (i). There be some Garments, that an ordina∣ry Taylor cannot make, (k) be cloathed with humi∣lity,

the Taylors many times do make men proud, but seldom humble, humility is a Garment, that seldom is in fashion: Authority is such a Garment, (l) I will clothe him with thy Robe, and strengthen him with thy Girdle, and will commit thy Government into his hand: when Eliah was to leave the world, he is appointed to anoint Elisha, prophet in his room, that is, to commit his Government unto him, as appears by those other that are joyned in Com∣mission with him (m). Now how doth he effect this anointing or surrogating of Elisha to be a Pro∣phet? we shall find he doth it, by throwing his Garment on him only (n): and when he begged a double portion of his spirit, because he was his eldest soone, which was by the Law, to have a double portion (o), he lets it fall down in his mantle to him (p), which he took up: so when qualified and fitted persons, are to be vested with Authority, to attend and act in holy things, it is conveyed by Ordination to them, and setled on them.

And therefore, in all the forms of Ordination, that have been used since the Reformation in these Nations, that hath been alwayes said, take thou authority to preach the word, and admini∣ster the Sacraments; for it is not needful, that God from Heaven should come down, to give this power and authority to men; but it is enough, that it be done, by his appointment; there is no question, but Aaron had authority and honour, and was called thereunto by God (q), yet had it from the hands of those, whom God designed and

appointed thereunto (r); so there is no question but those Elders had authority, whom Paul sends for unto Miletus (s), yet they had not any extraor∣dinary imposition or investiture, but what was given by the Presbytery, as the Apostle doth im∣ply (t).

7. To attend and act in holy things, that is, in the things of God, as we have shewed before at large in stating of the Question; namely, in prea∣ching the Word, and administring the holy Sacra∣ments, and exercising of that Discipline which in the Scriptures is allowed; and without which, confusion cannot be barred out, and the Saints enjoy that sweet Communion that is their due, and the best part of their joy and comfort here in their absence and distance from the great∣est good.

8. By those deputed thereunto by God; for as we said before, God doth not need to leave his Throne, and come down in person, to ordain and consecrate men unto his service and attendance, but it sufficeth if it be done by those that are de∣puted thereunto by God, as Aaron was, and after him the Levites (u); so that this enquiry is deter∣mined unto that one point, who those should be that God hath thus deputed and appointed unto his service.

For we acknowledge, its a great power to give authority to men over the House, which is the Church of God, as Paul doth unto Timothy

over the holy things of God, to make one a Stew∣ard of the Mysteries of God, as they are called (x), to deliver unto him the keys of the Kingdom of Heaven, as Christ doth promise unto Peter (y), so that none shall go in or out, without his leave; and this power may be, and hath often been misplaced and unduly given; but yet it must be done by some bo∣dy, and who those are, is now the thing to be en∣quired.

We are apt to find fault with whatsoever wee our selves have not a hand in, quae non fecimus ipst, vix ea nostra voco; Absolom finds great fault with all Administrations in Davids Government (z) and could think of no reformation and relief for the abused people, unless he were made Judge; so we are apt to think nothing well done, but what is done by us; every body can reform and form a State, but they that are imployed about it; as e∣very body can rule a Shrew, but he that hath her. It wa•• said of Galba, Omnium consensu capax imperii nisi imper asset. Let us therefore see to whom this power is committed to give authority to men to attend and act in holy things, that no mans right or claim may be prejudged or prejudiced, but all pretenders have their liberty to plead; and that we think will best be done, if we proceed by such degrees and demonstrations as cannot be refused; any therefore we say,

1. There is in some Christians, and in some per∣sons in the Church, such a power; for certain it is, that Pastors and Teachers are to continue in the

Church, untill our Saviour come again, (a) And some Pastors and Teachers, till we all come in the unity of the faith, & of the knowledge of the Son of God, unto a perfect man; now we are sure, those very men that then were Pastors could not continue: There went a rumour concerning, John, that he should not dye, as its said (b), but it was ground∣ed in a mistake, as there its said, for sure we are that he and all the rest are dead, as they said to Christ, (c) Abraham is dead, and the Prophets; so may we say, Paul is dead, and Peter is dead, and all the Apostles and extraordinary Prophets are dead, and how shall Pastors and Teachers be preserved, but as all other men are, by propagation and suc∣cession? so Christ himself, Behold, I am with you always, even to the end of the world (d), with whom? not with the men to whom he spake, for they are in their graves, but with them in their Seed and Off-spring, their fellow-Servants and Success••rs from age to age; if therefore children must con∣tinue, there must be fathers; if there be Harvest promised, there must be seed-time, as its said said (e).

2. They must be more than one; Its well ob∣served by our Brethren of London, that hands are laid on, in the plurall number, nor in the singular or dual, and the hands, not of the Presbyters, for that might besaid of one or two, but of the Pres∣bytery, w^ch was a Coleg or Society of Presbyters, (f), for though Paul did confide this power into the hands of Titus, who was a single person, yet he never meant he should put it in execution

without assistants, for in the exe••cise and execu∣tion of it, he restrains him to the manner as he ap∣pointed him (g); now sure we are, that Paul would never appoint him to ordain, otherwise than him∣self was ordained, when he was sent abroad about the Conversion of the Gentiles (h), where all is in the plurall number, or than Barnabas and he himself di•• practise, when they ordained Elders in every Church, as it is said (i); for Ordination is not only a sacred, but also a very solemn thing, as we have shewed, and therefore should have many hands, multorum manibus grande levatur onus, yet Timothy and Titus are pitched upon to be the gui∣ders and leaders of the action, the presidents and patrons of it.

3. They must be strong and able Christians; Ordination is the preservation, or propagation of the kind or species, a kind of Spirituall Generati∣on; Paul every where calls Timothy his Son, not because he had begotten him unto the Faith, for he found him a Disciple (k), his faith was in a (g) sort extraducè descended to him from his Grand-Mother and Mother, but he had ordained him with others, and so he was his Son; now genera∣tion implyes perfection, perfectissimum naturae opus est generare sibi simile; if one must be of age be∣fore he can beget a Son, what must he be before he can beget a Father? if one must be strong be∣fore he can beget a Child, what must he be before he doth beget a Man? and therefore when Paul enjoyneth Timothy this act of propagating, he bids

him first be strong in the Grace that is in Christ Jesus (l), for Ordination is a work that doth not only require maturity and ripeness of skil and parts, to make an estimate and judgement of those they do admit, to try their knowledge and understanding in the things they are to teach, but also to resist temptations, and bear the frowns and favours that would otherwise be able to bias him, and bend him from his duty.

4. They must be Officers; propagation doth suppose similitnde, nam partus sequitur ventrem, do men gather grapes of thorns, or figs of thistles (m)? Its possible a Propagator may fall short, and act be∣low his sphear, but never above; a mountain may bring forth a mouse, but a mouse never yet brought forth a mountain; and its most true in this particular of generation & propagation, that nihil dat quod non habet, we cannot propagate and give what we never had; an Officer therefore he must needs be that makes an Officer▪ Our Bre∣theren of London have observed out of Jewish Writers, that the Jewish Sanedrim or Counsell of seventy, was perpetuated and continued from age to age, by Ordination or laying on of hands; and it is the less marvel, because great care was taken at the first in the choise of those that were design∣ed to it; for God expresly commandeth Moses, that he should chuse none but such as he knew to be the Elders of the people, and Officers over them (n), and wheresoever in the Gospel this is mentioned, its always spoken unto Officers, as unto Timothy,

Lay hands on no man suddenly (o), so unto Titus, For this cause left I thee at Creet, that thou mightest set in order the things that are w••nting, and ordain Elders in every City (p) for seeing its a propagation, or pre∣servation of the kind, as soon ••ay a Jack-a-napes or a Monkey, preserve and propagate Mankind, as these now Officers, the Pastors and Teachers in the Church.

5. Head-Officers; Paul was a Head-Officer (q), yet hath an hand in Timothies Ordination, as we have shewed be ore; the lowest that we read of, were Pr••phets, and Teachers in the Church at Antioch (r), in that Presbytery that Paul speaks of (s), its very like there were Apostles, for Peter, none of the meanest, thinks not himself too good to be a Presbyter, the Elders which are among you, I exhort, who am also an Elder, that is, a Presbyter (t); and it is no wonder that the highest did attend it, for it is the h••ghest work, a consecrating or devo∣ting one unto the highest honor and imployment in the Church, the matching and espousing one to Jesus Christ, the putting of ones hand unto the Plow, from which he never must look back a∣gain (u); that there are orders and degrees of Of∣ficers appears, because the well-using of the Office of a Deacon was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good degree or step unto another place, as the Apostle speaks (w), and the Apostles were the first or highest order or de∣gree, as appears from that enumeration that is set down (x), yet they think not themselves too good to ordain the meanest Officer, for so the Deacons

alwayes were accounted, and that in a busy time, when they had renounced secular Imployments, as below them, and confined themselves to Prayer, and the Ministry of the word (y): so Paul and Barnabas were the great Apostles of the Gentiles, yet thought it not enough to Preach the Gospell, and convert men to the truth, but did also care∣fully ordain them Elders in every Church (z); good people therefore must not think much to leave this unto Preaching Elders, that was never practised by any of Gods people, either in the Scripture, or after ages of the Church, and which is really above their sphear, even a great deal more than they can mannage, or tell how to weld, and be content those should perform it, that are by God deputed thereunto.

CHAP. VI. Arguing the equity, that Ordination should be still continued in the Church.

WEE have shewed largely, what Ordinati∣on is not, and what it is; we have looked round about it, and beheld, as well the back parts, as the fore parts; we have also already offered much, for the continuance and fixing of it, in the Church: yet because we have professed a way of Argument, and presumed much upon the strength and goodness of our Cause, we are not willing to give out, to be any way defective in our last Act, inertis est Poetae in extremo a••••u deficere, what there∣fore

we have hinted and intimated formerly, we are content to argue plainly, and adventure unto the shock, for we have no ingagement of our own that we know, for we preach not our selves, but Iesus Christ the Lord (k): may say, as he did, when the boat-man was afraid, Caesarem vehis, & fortu∣nam Caesaris, we cary Christ in these our arguments, and sure we are, that he cannot miscarry; our bu∣siness therefore is, to crave leave, to offer these few arguments, to equall and unbiased considera∣tion.

1. The Church of Christ is not a common field [Arg. 1] laid open and exposed unto any body, but an inclosure; when any soul is turned and conver∣ted unto Jesus Christ, hee becomes severall, is mownded and ditched in, with all exactness; Christs flocks are not fed in the Common field, but in the closes, (l) We are thy people, and the Sheep of thy Pasture, The Pastures are less exposed than the common field, are hedgd and ditched in, which the field is not, yea there was more secu∣rity and sequestration, for there was a fold, that had a Dore, that was not only shut to some, and kept close, but had also Porters waiting and at∣tending at it, as our Saviour argues (m); yet thats not all, for the Church is also compared to a Vinyeard (n), and that is alwayes strongly fenced, yea to a Garden, which is not only fenced with Hedge and Ditch, as Vineyards use to be, but most commonly wall'd in, that the eyes of strangers may be kept continent, loving doth commonly begin at looking, as in the first Garden, and so the Church is to be a Garden inclosed (o), yea the

Church is Gods house, and an house is alwaies, and ought to be a Castle: (p) that thou maiest know how to behave thy self in the house of God, which is the Church of the living God: But there are none of these inclosures valid, and of use, if Ordination be removed; if the Dore, or entrance be alwayes open, who can be kept out? and we know not a∣ny other Barr or Bolt to fasten, and shut it up; if these Keyes of the Kingdom of Heaven be once removed, and taken from the Pastors, to whom Christ gave them (q), all will be common quick∣ly, the Bear out of the Wood will root it, and the wild Beast out of the field devour it, as in the Psalmist, (r)

If all were open and exposed, yet must severe [Arg. 2] and rigid Guards be kept, that none may act and exercise in this capacity, but such as are ap∣proved, because the influence, and efficacy is so penetrating; the tongue in all men is the best or worst part, cureth or cutteth, whose teeth are Spears and Arrows, and their tongue a sharp Sword (s), So the wise man, death and life are in the power of the Tongue (t), Especially the tongues of Teachers, and instructers, what ever they say, yet aliquid hae∣rebit, the hearer will be hurt or helped by it, oportet discentem credere, in many things, the Scholar must take the Masters word, so Paul, (u) we are a weet savor of Christ to God, in them that are saved, and in them that perish, to the one, we are tho savor of life unto life, to the other of death unto death, and who is sufficient for these things? a Ministers breath is very influentive, is the breath always of life or death, and should be tried ere it be trusted

too; the Tree of knowledge that was in Paradise, was preferred before the Tree of life, though both were in the midst of the Garden, as appears (w): we still itch after knowledge, and chuse it rather than the Tree of Life; Man might have taken life then, but may not now, without going for it unto Jesus Christ, in whom it is (x); if only the death and life of the body were concerned, yet we should be very wary, whom we trusted, for much hurt may be don, by those that are unskilfull; a young Novice goes out to gather Pot-herbs for the Prophets Sonns (y), But brings in such, as had been death unto them all, if a miracle had not prevented it; and in our Nation, a Cook was exe∣cuted for high treason, because some poison was put into the pot; the Deacons were designd for the service of their Tables, which the Apostles could no longer wait upon, as it appears (z), yet were to be proved first, as the Apostle shews (a), and were not imployed before they were ordained (b), much less should Teachers and Instructers be, who serve the Table of the great God, and pro∣vide food for their everlasting souls.

The Ministry (without doubt) is a place of [Arg. 3] honor; that of the Law was; for Adrons Garments were both for Glory and Beauty (c); and if the Mi∣nistry of the Law were glorious, the Ministry of the Gospell is much more, as the Apostle by many Arguments concludeth (d); for is it not an honor, to be the guider and leader of an Army? as they are called (e); to be Trustees of mens eternall interests? as Paul acknowledgeth he was (f); to be

a Steward, and have all the servants subject? as they were to Ioseph (g); to be an Overseer of the will of God, and have the ordering of all the Legacies? as those Elders were, that came to the Apostle at Miletus (h). If there were nothing of honor in it, it would not be invaded and usurped, with so much eagerness, and affection; who goes a wooing to a poor distressed Maid or Widdow? veniunt à dote sagitta; ••••nelopes wooers, would have been discharged sooner, if their entertainment had been coarser.

But honor ought not to be invaded, and usur∣ped; (i) and no man taketh this honor unto himself, but he that is called of God, as Aaron was. Adonijah was Davids eldest son, when Absolam was dead, and was a very goodly person, as appears (k), & could tell how to play his own game, as his Brother Sa∣lomon beleeved (l), but he invaded this great honor, before his time, and therefore lost himself in the attempt, as Absolom had done; if honor be invaded and usurpt, before it offers and presents it self unto the owner, it is deflowred, and cea∣seth to be Honor: for the advowson is not in the owner of it, but in the author; honor est in hono∣rante, non in honorato; the wearer of a Garment knows not how it doth becom him, but the stan∣ders by; you spoil the gloss and lustre of it, if your own hands touch it. David was born to honor, but was not hasty to invade it, and lay hold upon it over soon: it follows those that fly away from it, and flies from those that follow it, sequentem fu∣git, fugientem sequitur; David was one of honors

way, when it was brought unto his Fathers house, hee took him from the sheep-folds, from following the Ewes great with young (m), Ioseph was further off, even in the Dungeon (n), yet honor waited on him there, and brought him out, and set him next unto the Throne: if he had ravenously romed after it, and ravisht it, as in his mistris offer he might have done, it would have shund him, as the wise man truly sais, (o) it is not good to eat much honey, so for men to search their own glory, is not glory, he doth not say, to search their own glory, is not good, though that had been more suitable unto the former member, but he saies, it is not glory. Christ was the heir of honor, as hee is said to be, being made so much better than the Angells, as he hath by inheritance obtained a more excellent name than they, (p) yet was not eager in the pursuance, as the Apostle shews, (q) glorif••ed not himself to be made an high Priest; he would not be his own carver, e∣ven in that which was his birth-right: where worth and vertue is, honor will come at one time or another, but those that have no merit and in∣ternall fitness, snatch at the offer of it, as the bramble in the Parable (r); God hath enacted, that those who stand upon the higher ground, and are got up above their fellows, should be thereby discovered, Magistratus indicat virum; men should take heed therefore how they get up, especially into the Pulpit, for that will tell tales; God would have n̄o man climb unto his Altar by steps, lest his nakedness should thereby be discovered (s); Its therefore fit that ordination should be still con∣tinued in the Church, wherby this honor may

be convayed as it should be; the places may not lie vacant and exposed, but be possessed.

Ordination is the Churches Dowry, and pos∣session, [Arg. 4] which God hath set and vested in her (t), take that away, and all her other furniture, and Ammunition, will be unfixed, and unfit for service, and therefore Paul Provides for Creet a Titus, that should not only set in order the things that were wanting, according to that generall and no∣ted Rule of the Gospell, (u) Let all things be done decently and in order, but gives particular directi∣on for Ordination, and ordain Elders in every City, as I had appointed thee (w), so the Keis commit∣ted unto Peter, by our Saviour (x), are those him∣self wore, (y) and they we are sure, were to open and shut, as other parts and offices of Gods house, so especially the Dores of the fold, wherby the Shepheards were to enter, as Christ hath said (z) to him the Porter openeth, and to others he openeth not, but shutteth; thus Timothy was let in by the Presbyters, or Porters that were at Ephesus (a), and thus who enters not, is by Christ proclaimed for to be a Theef (b): now what God hath fixed thus, and settled on his Church, let no man alienat, as Christ in the case of divorses, what God hath joy∣ned together, let no man put asunder (c); Life, Liberty▪ and Dower, are the three favorits of the Com∣mon Law, this Dower, is of the Law of God the Law is tender of the Widdows right, because she hath no Husband to assist the vindication of it, but the Church is not a Widdow, or Orphan, as our

Saviour speaks▪ (d), for he is now as neer as e∣ever; if one should think a woman destitute of friends, because her Husband was gone to London to be Lord Keeper of the Great Seal, wold he not find himself deceived, if he on that presumption should go about to dispossess her of her rights? so those that wrong the Church, will find her Hus∣band is but gone to be chief Justice of the Upper Bench, or Keeper of the Great Seal, and with a promise to be with her alwayes, even to the Worlds end, as he spake unto her at their par∣ting (e).

Ordination, (as we have shewed before) is the [Arg. 5] vesting of a qualified and fitted person with au∣thority, the putting of him into Office, or sen∣ding of him out, upon Christs errand; when that Paul and Barnabas were by Gods apointment thus ordained, they are expresly said to be sent forth by the Holy Ghost (f), and this is so essentiall to this imployment, that the Apostle takes it for granted, that without his sending they could not preach, (g) how shall they preach, except they be sent? as Ambassadors, such as these are (h), cannot deliver the errand, and embassage they are sent about, unless they have commissions and instructions; au∣thority is alwayes a Derivative, received alwayes from another, and it was a particular and proper Question, which they propounded to our Saviour (i), By what authority dost thou these things, and who gave thee this authority? for they knew no bo∣dy could give himselfe authority; the Bap∣tist

makes the Rule generall, That a man can receive nothing, except it be given him from Heaven (k), but it must needs be true of this, and therefore as God the Father sent Christ, so Christ sent the Apostles (l), and they others▪ (m) The things which thou hast heard of me among many witnesses, the same com∣mit thou to faithfull men, who may be able to teach others also: and so it hath descended, from age to age, from one unto another, untill these very times, according to that great and precious promise (n), made by that God, that will not, that cannot lie (o).

In all things, God is carefull to avoid confu∣sion, [Arg. 6] their Cattle might not gender with a divers kind, their field might not be sown with mingled seed, neither night they wear a Garment mingled of linnen and wool∣len, as the Lord expresly orders (a): The distin∣ctions of their tribes and families were carefully recorded and preserved, as appears (b): and those unnaturall offences, are therefore branded and forbidden, because they brought in and begat confusion in the World (c): Its true, the Gospell gave a greater liberty, and brake down that parti∣tion-Wall that had a long time made a separa∣tion between Jew and Gentile, and it was now lawfull for a man that was a Iew, to come unto one of a∣nother Nation, as Peter shews (d): and in their great Charter and commission, they were commanded to go into all the World, and to preach the Gospell unto every Creature (e): but yet all was not set at li∣berty, though Jew and Gentile were reconciled,

and mingled with one another, yet Offices and Administrations were stil distinct and different (f), and so are set down; Some Apostles, and some Pro∣phets, and some Evangelists, and some Pastors and Tea∣chers (g): and are so distinguished by the Apostle (h), that one of them is first, another second, ano∣ther third, as if they could not coincidere; much more distinct and different, were the Pastors from the people, the Shepheards from the sheep, the guides and leaders from the lead, and guided: (i) for the Leaders of this people cause them to err, and they that are lead by them are destroyed. So in our Saviours resolution of that Objection, which the Pharises occasioned (k), the lead and leaders are distin∣guished; when the Apostle orders that their Pro∣phets should speak, and others judg, doth he not make a very cleer distinction (l)? and though it be certain there were women Prophets (m), as those Daughters of Philip the Evangelist (n): yet these were not allowed to speak in the Church, as the Apostle doth expresly shew (o): and all this to avoid confusion, as there its said; but if Ordination should be removed and taken from the Church, there would be no means that wee know of, to preserve the distinction of this holy calling. The Papists have a long time kept, not only the Clergy and Officers in the Church, di∣stinct and different from others, by their garbs and habits, but the severall orders of their Monks and Friers; but the Scripture warrants no such garbs in Gospell-times, unless for order, and common decency (p): Neither will their Actions do it, for

a difference in that cannot be easily discerned, the only way to keep a difference is Ordination, wher∣by an entrance is allowed, & a character or brand imprinted on them, whereby they may be known; as Sheep, when put into a common Pasture, are al∣wayes branded, that they may be known; So, much more when they are admitted into the Church, and set over people, should they be marked, that they may be known from others; that if wee think not fit to retain the old distinction that was wont to be among the Shepheards, where some were Shepheards (q), some chief Shepheards (r), yet the Shepheards m••y be still distinguished from the Sheep, that the Minister or Pastor of the Church may be known (as they say) from a black Sheep, yea from a white one also; for if there be no distinction between Sheep and Shepheard, the Wolf may sometimes be entertained and folded among the Sheep; beware (saith Christ) of false Pro∣phets that come unto you in sheeps cloathing, but inward∣ly are ravening wolves (s). A Wolf you see may come in the garb and habit of a Sheep, but not of a Shepheard; and though it be true that Christ saies, ye shall know them by their fruits, yet they may do a deal of hurt before their fruit discover them; if a Wolf should be lodged one night with the Sheep, what a deal of mischief might he do before morn∣ing? When Ʋlysses and his men had bored Polyphe∣mus eye, and made him blinde, yet he resolved to take them as they went out, and be revenged on them, for he thought a man could not be formed into the shape and habit of a Sheep, but Ʋlysses ty∣ing

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his men under the bellies of those large and lusty Sheep, escaped Scot▪free. So if a Romish Wolf, those grievous Wolves the Apostle speaks of (t), should be tyed under the belly of a Preach∣ing-Sheep, what work might he make in the Fold before he were discovered? Durius ejicitur quam non admittitur hospes, it is easier by Ordination to keep them out, than by excommunication to remove them.

We have shewed before, that Ordination is a [Arg. 7] sacred and solemn dedication and devoting of a man to holy services, that the solemnities are fer∣vent and proper prayers unto God for the ena∣bling and assisting of the person in his Work and therefore it ought to be continued in the Church, for the work and service is of that great concern∣ment unto our everlasting happiness, that it ought to be attended with all assisting and enabling cir∣cumstances; as when a young man is to go Factor beyond the Seas, to Smyrna, or Al••ppo, or some o∣ther dangerous place, he gets the prayers of some noted Congregations in London, or other places for him, and all acknowledge it a good assistance and security, for the effectuall fervent prayers of a righteous man availeth much (u), as the Apostle speaks; or when some great engagement draweth nigh, as when Israel in their journey were to fight with Amaleck (w), what steed was Moses prayer in? Now a Minister engaging in this common service of the Saints and Church of Christ, doth undertake a greater and hotter service, than any other Warri∣or.

Ungodly men are not only compared unto thornes and briars, as the Apostle speaks (x), a∣gainst which one must be fenced with iron, and the staff of a spear, as he speaks (y), but unto a Bear robbed of her Whelps, as the wise man hath it (z); this the Apostle knew very well, when he doth so seriously and pathetically begge their prayers, (a) Now I beseech you Brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me, that I may be delivered from them that beleeve not in Judea, and that my service which I have at Jerusa∣lem, may be accepted of the Saints; yet he was an old Souldier, and had much experience of Gods in a∣bling and assisting presence with him, and this was but one particular and single act; how much more ought those to beg and crave our prayers and assi∣stance, when they are launching out into this great and dangerous service? when they are going to fetch away the Beares Whelps from her, to turn men from darknesse unto light, and from the power of Satan unto God (b); There is no doubt but a man may pray the same thing twice, as he may write the same thing again, as we may find it in the practice of our Saviour Christ (c), and the latter doth cor∣roborate the former, the heat and fervor of the Spirit is strengthened by repetitions, and there∣fore our Saviour doth not prohibite repetitions simply, but vain repetitions (d), and accordingly we find the Holy Ghost giving order for a second Ordination of Paul and Barnabas, when they were to be sent upon that dangerous and weighty Mes∣sage

(e); the prayers of Gods people do fill their sailes, and make them wings to fly with, both on their prey, off their danger, as occasion is; there∣fore if there were no other use of Ordination, but the assisting and enabling of the ordained persons unto their work, it were sufficient to argue the continuance, at least in this time, when grievous wolves are entred in already, not sparing the flock, and of our own selves do men rise up, speaking perverse things to draw Disciples after them (f); Should one throw down his sword when an enemy is ready to invade him? sleep on the guard when an assault is given? how justly doe they call up Jonas to his prayers when the Ship was tossed, and was ready to be broken (g)? when the Church and Truth is many wayes invaded and endangered, to leave the doors and gates open, and remove the Porters & Watch∣men from their charges? There is great care taken that none be approved or admitted unto Livings and Augmentations, but only those that have up∣on them a work of Grace, as well as Gifts, that have their gifts and learning sanctified and sweet∣ned by the influence and operation of the Holy Ghost upon them, & therefore we should be care∣full of all those wayes and means whereby the Ho∣ly Ghost is gotten and given, for the Holy Ghost is worth the asking, and not attended ordinarily without it, (h) If ye then being evill, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? they may contribute prayers that have no∣thing else to give, and as multorum manibus, so mul∣torum

precibus grande levatur onus, as Peter when he was in Prison, was let out by their prayers (i).

In all estates and ages of the world, Church robbing [Arg. 8] hath been odious and abominable; Dio∣nysius for his boldnesse in it, was abhorred every where; when that great uproar was made at Ephe∣sus, by Demetrius and the crafts-men, against the Apostles, the Town-Clerk wisely tells them, that they had brought men thither who were neither Robbers of Churches, nor Blasphemers of their Goddesse (k), im∣plying, that if they had been guily either of blas∣phemy or sacrilege, they had been justly called in o question. Ordination therefore cannot be removed that hath been so many years possessed by the Church; for we find it done by Christ him∣self, (l) and he ordained twelve, that they should be with him, and that he might send them forth to preach, and as soon as ever he was taken from them, the first work they do is Ordination (m), so Paul and Barnabas made it their businesse to ordain Elders in every Church (n), and because he could not stay himself at Grete, to set right all things that were needfull, he leaves there Titus as his substitute to make supply, and especially to ordain Elders in every City (o); and what was vested in her then, and she hath worn from age to age for sixteen hundred years and upwards, cannot be taken from her now without manifest notorious Sacrilege; if she be stripped of Ordination, she is robbed not of her Veil and Ornaments, as she was (p), but of her safe guard and security, of the guard and fence

that God hath granted her, and she hath lived and subsisted by so many hundred years. When we see one seize upon our Weapons, and take them from us, we make account he means to strip us, and leave us nothing, for so it follows in the Psal∣mist, Why hast thou then broken down her Hedges, so that all that passe by the way do pluck her, the Boar out (q) of the Wood doth waste it, and the wilde Beast of the Field dothd evour it? especially when there is little else remaining, when she hath parted with her state and dignities, her riches and revenues; when cold winds breath and blow upon her, as those bloody Papists in the frozen vallies of the Alps, for if there be no Ordination, in a little time there will be no Ministers, and then no Ordinances, and then no propagating and begetting men to God, and then confusion, and afterwards destruction will ensue:

Let men therefore take heed of that luke-warm∣nesse that is so much practised in these dangerous declining times, wherein men magnifie and cry up grace, that they may with more security & silence pull down Ordination, which is the Grand-Mo∣ther at least of grace. The Kings of this Land have often threatned London with the removall of the Termes, but if they could remove the Thames, they would soon ruine her. The Honors and revenues of the Church have often been di∣sturbed and interrupted, yet she hath lived, but if ever Ordination be removed, she is undone and ruined.

CHAP. VII. Containing the Objections that are commonly made against it, with there Answers.

ORdination is a dedication and devoting of a [Object.] man to service, not for a year, or a term of years, but for ones life; its like Hannahs offering of her Son (a); now that should not be till men are well advised of it. An Hebrew might be bound for seven years, but not for term of life, unlesse he were content, and had a principle of love that did engage him, and enable him (b); it becomes not God to press men to his Wars, they are and should be Volunteers that fight his Battels, as they are promised to be (c); the Temple should be built up as ••he Tabernacle was, by willing-hearted men (d) Now there are many godly, willing, well-affected men, that are able to do service unto God, yet will not be arraigned before an Eldership, and then engage unto a way without all power of re∣vocation and return, as Monks and Friars are shut up within a Cell, and not allowed to look abroad, what ever minde or fitnesse they may have to do God service in another way, unlesse they will break down the Barres and Cloisters, as Muscu∣lu••, Luther, and some others did; which Erasmus prudently fore-seeing, could not be gotten for to be a Monk, durius ejicitur quam non admittitur hospes;

so when young men are engaged, and prepossed with an Obligation, before they are experienced in it, it is inconvenient, therfore God wills them to be very well advised before they vow, because when they have vowed, they are obliged to per∣form (e); seeing they must not make enquiry after vows, its good to do it throughly before.

Sol. 1. Ordination is not the first degree or step unto the Pulpit, there must be previous dispositi∣ons in the party, as there were in Timothy (f), and a designe and resolution in the Governours and Parents to devote him, if all things suit, and edu∣cation answerable, whereby his parts are widened, his will inclined, and his resolution strengthened and confirmed in the way, and this may be before he have a proper liberty, nam initia virtutum sunt sogenda, a child may be trained up in the way that he should go (g), and may be given by his friends or parents unto God, before he is aware, as Samuel was (h); yea tutored and taught the grounds of that he is designed to, as Timothy was (i); for in these cases their Parents wills are substituted, and make supply, we do not leave our children liberty to chuse whether they will willingly be Christi∣ans, but we command and over rule that, as Abra∣ham did (k), and do engage them solemnly at Baptism, without advising with them; there was no liberty allowed in Circumsion, but either them∣selves or their fore skins must be cut off, as God precisely orders and appoints (l); so we may pur∣pose and design our children or friends unto the

Ministery, without advising with them, and edu∣cate them answerably.

2. Un willing persons cannot be ordained, for they are not compelled to come to it, but every man is at his liberty; they are only fairly told, that if they will be Ministers, they must be inabled thereunto by O••dination; as when there is a Coun∣tie Feast in London, there is notice given, that if any body will come, he must bring a Ticket from the Stewards: So when they were invited to the Wedding in the Gospel (m), it was required they should have on a Wedding-Garment; so we re∣quire, that Ordination should precede Admini∣stration, and that is all, but if they be not willing to be Ministers, we meddle not. Indeed when Parks and Palaces were added and annexed, there was some reason to suspect, that men for worldly ends might be affected to the way, but now that bias is taken off, and that piece of Reformation so exactly ordered and improved, that ambitious and worldly-minded men, have little to invite their avaritious and inordinate affections; seeing therefore none can be ordained but onely those that solemnly profess a willingness, and that there is nothing left for to encourage and invite Hypo∣crisie and worldly aimes, we may be sure, whoever now will be ordained, is willing and resolved.

3. If by Liberty and Freedom, they intend and mean a power of revocation and recess, if any sen∣suality or fancy be not sufficed and contented e∣very way, that they may be so amici, ut possint ini∣mici, so friends to day, that they may be enemies to

morrow, they must be told, that such a Liberty and Freedom is inconsistent with the nature of the ser∣vice; for Ordination doth entitle one unto an in∣timacy with God and Christ, shall I hide from Abra∣ham the thing which I do (n)? yea the Lord will do no∣thing but he revealeth his secrets unto his Servants the Prophets (o). Now when God hath thus discovered himself unto his Servants they must not be at liberty to open all unto his enemy. Philip de Comines was servant to the Duke of Bur∣gundy, and well acquainted with his State and tem∣per, but when King Lewis had fetcht him off and entertained him, the Dukes affairs declined im∣mediately: Its yet well known that M. Marbery was first an eminent Preacher, and greatly followed by the good people of this Land, then called Puri∣tans, and therefore attempted by the opposites, and at last prevailed with to preach against them; who then takes liberty to reproach them, and di∣scover those in ordinacies which that way was at∣tended with; as all bright bodies have a shadow, and all exactness some exorbitancy; which this Back-slider upon all occasions did improve, and heighthen. Our Brethren of New-England, with Doctor Ames, and Mr. Hooker, in his Survey of Discipline say, that there is the same relation between a Mi∣nister and his Congregation, as there is between a Husband and his Wife: Now men do not use to marry upon liking; before they may consider if they will, but not after; the use and practise of Divorces among the Jews was never good, as our Saviour Christ hath now resolved it (p); the Pha∣risees were glad when they had corrupted Judas to

acquaint them with our Saviours secret hants and places of resort, that they might come upon him hand somely, and in the absence of the multitude (q), therefore our Saviour takes especially care that they should not plow with his heifer any more, but that whosoever should put his hand to this plow, and afterwards look back, should be accounted unmeet for that imployment (r); and those few ex∣amples which notwithstanding have been in this case, have been made with Lots Wife, Pillars of Salt, to season all succeeding Renegadors. & Apostates, according to that conclusion of the Apostle, (s) if any man draw back, my soul shall have no pleasure in him.

4. For Popish votaries, they put Religion in their abstinence from Meats and Marriage, and wearing certain Garbs and kinds of Garments, which God hath no way ordered and appointed, and so become a superstition and will-worship in a very great degree, as the Apostle shews, (t) for meat commendeth us not to God, for neither if we eat, are we the better, neither if we eat not, are we the worse (u); but Ordination is an Ordinance of Gods ap∣pointment, as we have shewed, and necessarily antecedent unto the legal Administrations there used, and therefore not of kinred unto Popish vows; besides, those often are of things not in our power, or variable as the frame and constitutions of our bodies vary, as Meats, as Paul to his beloved Timothy, (w) Drink no longer water, but use a little wine for thy stomacks sake, and often infirmities; as the con∣stitution

and temper of our bodies alter, so should our diet, and other entertainments & accommo∣dations alter, and we should not tye our selves in these indifferent things, to what may be either troublesome or inconvenient, as Paul in the like cases of Meats and Marriages concludes (x); but Ordination unto those that do in end the Mini∣stry, is not a thing indifferent, but is injoyned, as we have shewed, and therefore may be undertaken by qualified and fitted persons, without any im∣peachment to their liberty and freedome; for though our act determines and takes away our li∣berty to that particular, nam quicquid est, dum est, ne∣cesse est esse, yet it no wayes hurts or wounds the fa∣culty that was imployed; when a Limbner hath drawn a Picture, he is not free as to that act, but his faculty is not impaired; when God de••ermines any thing and is engaged, as in that solemn Oath (y), his liberty is not impeached by it, but rather strengthened, as habits are by new acts, scriben do disces scribere, use legs and have them.

Object. 2. But we see but little good this Ordina∣tion doth, the Bishops in their times were great Ordainers, and still are, some of them, but did no wonders that we hear of by it; took oftentimes their Singing-men and made them Ministers, yea, sometimes their Butlers or their Barbers, but did their Ordination make them ever the better? did any Oyl of Grace, or any tincture and infusion of understanding and abilities drop from their fingers on these greasie Block heads, and debanched Ser∣ving

men, to make them Holy and Religious, or to enlighten and enlarge their parts? Paul meets a company of Ignoramusses that had not so much as heard whether there were any Holy Ghost, yet when he once had laid his hands upon them, im∣mediately they spake the tongues and prophesi∣ed (z), if we could see this done by those that now Ordaine, it would be some encouragement unto us; so when at first the Apostles onely meant to ordain Deacons, that should serve Tables, and not be exercised in Prayer, and the Ministery of the Word, (a) yet their fingers were so oyly and drop∣ped so upon their heads, that we find them preach∣ing presently, and some of them with that wisdom and power that could not be resisted, as its said of Stephen who was one of them (b); so when Paul laid hands on Timothy, there was by that means a Gift of God imparted to him, that his Grand-Mother and Mother could not give him (c); but now we see no such effects, they that were fools before are so still, and they that were knaves before are so still, only they are now more discovered & known to be so; as good therefore never a whit as never the better, as good lay no hands on, as nothing but hands, when they have something in their hands to give, they will have customers, till then they may keep them in their pockets.

Sol. 1. We have shewed before that Ordination was not designed or intended to convert and bring men home to God, that were before strangers and enemies unto him, that is the Preachers part, as

Christ shews unto Paul, (d) now because it doth not that it never was intended and designed for, shall it be therefore thrown away? one hath a good Knife that he carries about with him to cut his meat, shall he throw it away because it will not shave the hairs from off his cheeks and beard? it may be a good Pen, and yet not able to draw a Picture. So Ordination may be good for that it was ordained and intended for, though it be not good for every thing, as the Dutch man doth be∣leeve his Butter is.

2. We have shewed before, that Ordination is the dedication or devoting of a qualified or fitted person to attendance, and pre-supposed examina∣tion and tryal of their Gifts; if any Bishop or o∣ther Person presumed to ordain unqualified per∣sons, or such as were indisposed and unfitted, it was his fault, not Ordinations, and could not be cured by Ordination, but should have been pre∣vented by a precedent or antecedent examination and probation of their gifts and fitness; if a Physician give high Cordials to one inflamed with a Burning-Feaver, shall Physick be no more admi∣nistred? error personae non est arti imputandus, it was his fault, not his faculties; if any Bishop did so much forget himself, it was his own fault, not his Professions, he may be and perhaps is punished for it, but its no good ground to abdicate and throw away the calling, materia praeparata & disposita, is simply necessary, and if that be neglected, the act is null and void; and therefore Paul when he en∣joyneth

Timothy and Titus to ordain, adds Orders for examination and probation, as appears (e).

3. We answer, That if the person or subject matter be not mistaken, then there is always good done, for they are thereby enabled to preach the Word, and administer the Sacraments, which o∣thers are not, nor he was not before; there is an Office-power bestowed on them which they had not before, as was on those that the Apostles did ordain, they are made Over-seers of the Flock or Church of God, as they were (f), have a dispen∣sation of the Gospel committed to them, as Paul had (g), and may without any danger approach unto the holy things of God, and not perish as they did in the gain-saying of Corah (h); now it is some∣thing to have such an amulet about one that he shall not be smitten with Gods terrible Thunder∣bolts as Corah was and his Companions.

4. Good men are never altogether empty hand∣ed, especially good Ministers; Jacob put upon Ephr aim his right hand, and his left upon Manas∣ses (i), Joseph was troubled at it, knowing his Fa∣thers right hand was more oyly and dropped more than did the other (k); they never would have brought their little Children to our Saviour to lay his hands upon them but that they knew some∣thing would flow and follow from it (l), and why should we think that Ordination doth no good, when it is alwayes attended with fasting, praying, preaching, and encouraging? when God is

sought in a serious solemn manner, he is not sought in vain, as the Prophet speak•• (m), when there is solemn asking, seeking, knocking, ••ccording to the will and in the way of God, we may and should be∣leeve that there is having, finding, opening, as Christ hath promised (n).

Object. 3. But whither shall a sober dis-ingaged person go to be ordained, and not to be made a party? good people think their choise and call sufficient, and though our Brethren of New-Eng∣land would have the Eldership imployed in it, yet think the Essence of the Ministerial Call, to be in the Election and Designation of the people; but against this the Presbyters and Prelates wofully exclaim, alleging that the people never had this power, and therefore never gave it; that the Scrip∣ture hath neither president nor precept to enable them, and whatsoever power is not planted by their Heavenly Father, shall be rooted up (o).

If to the Bishops, who have a long time had a Patent and Monopoly, the Presbyters and People joyn against it, as being an usurpation tyrannically obtruded on the Ministers by custom, the worst of Tyrants, seeing it cannot be proved by the Scripture that any Bishop ever did ordain quâ Bi∣shop, for as for Timothy and Titus, it was below them to be Bishops, being both of them Evange∣lists, and fellow Travellers with the Apostles, to settle things they had appointed, and were in such continuall motion, that they had no leisure to sit long in any place, and when Paul and Barnabas

ordained they were Apostles and Itinerant, as is apparent from that place (p), where they scarce had time to bid their friends farewell. If to the Presbyters which is now the only rendevouz, the Prelates and the people cry us down for innova∣tors and intruders, say that our Presbyters had limits set them in their Ordination to preach the Word, and administer the Sacraments, but neither Ordination nor Jurisdiction in there grant, and what they never had they cannot give, and though it should be granted that the Presbytery, the Apo∣stle speaks of (q), was not the Office, but consessus, or Collegium Presbyterorum, yet how shall it appear that this Presbytery ordained? that they laid hands on Timothy is certain, but that they might do after Ordination, as its certain that Presbytery did to Saul and Barnabas, who were either Prophets or Teachers before they did it, as appears (r), for though imposition of hands were used in Ordina∣tion, yet not only in that, for Christ laid hands on little Children (s), and gave command to his Di∣sciples to do it afterwards unto the sick (t); Its true, there are other instances in Scripture of Pres∣byteries (u), but should we go to such as these, they would not like us, for these were the Civil as well as Ecclesiasticall Officers and Magistrates, assured and perpetual enemies to Christ and the Apostles, as in the fore mentioned places doth appear.

Sic ubi partes labant, summa turbatur, when parties fall out true men hear of their goods; the safest way therefore is, to sit still untill they be all 'greed, ad neutram accedeas partem fit dominus utrinsque, he

that takes no part, makes all parts court him.

Sol. 1. How far the people may have an hand in Ordination, we have shewed before at lage, when we shewed what we did not mean by Ordination, whither the Reader may repair for satisfaction in it (w); for in our opinion they have no essentiall influence, though they may and should be present and assistant at it, as we have shewed; so that the question and contention is between the Prelates and the Presbyters; if these could be agreed, the work were done, and it were easie to be assured, where Ordination might be had.

2. We shall with all our hearts compound this controversie, and never let it go unto the Jury, for if the Bishops will grant (as very many of them do) that Presbyters in some cases may Ordain, we shall grant that Bishops in all cases may, but one, and that is, when a Bishop never was a Presbyter, as in Italy it often falls out, but if the Priest remember that he was a Clerk, the Prelate that he was a Pres∣byter, we shall be ready to kisse those hands that were sometimes laid upon our heads, or on our Brethrens, for though we think that gradus non va∣riat speciem, those honours and embellishments a∣mount not to another order or degree of Ministers, yet we do not think them fatal and annihilating of that power of Presbytery they had before; if any body therefore doubt whether unpreferred Pres∣byters have power to Ordain, let him go (with all our hearts) to those Presbyters whom Kings or o∣ther

Potentates delight to honor & accommodate with gayer trappings and endowments (x). When Benhadad sent unto the Prophet a present, name∣ly fourty Camels loaden with every good thing of Damascus, as its said (x), we do not find the Pro∣phet refusing of it, and chiding him for laying such an heavy Obligation on him, for sure he was, that if it were too much, there were enough that would assist him in the bearing of it; they say, religio peperit divitias, sed filia devoravit matrem, that greatnesse was goodnesse Child, but growing wanton kickt against her Dam; that the honours and advance∣ments of the Ministers and Church-men in former times opprest them, and made them either dull and phlegmatick unto their duty, or rampant and untractable unto their fellow Presbyters, but now there is a way found out to ease them, and let them blood in case of restiveness; there is a Law made (y) that if one finds the Ass of him that hates him, ly∣ing under his burthen, he should not fail to help him up; but we are perswaded that if it had been one of those-fourty Camells that were carrying of the good things of Damascus unto the Prophet, there would have been no need of any such Law; the world is now become so kind and civil, that there is little fear of any such oppression, if a Church-man be overwhelmed and lye under a load of ri∣ches and revenue, he will be quickly eased.

3. Although the Presbyters in this and other re∣formed Churches, did believe & hold the Bishops Ordination lawful, and for peace and order sake

were content to take it from them when it might be had, yet they always thought they did it not by vertue of any superior order or distinguishing de∣gree they had, which Presbyters had not; but as Presbyters designed in that part of the Office to have precedency, and be alwayes of the quorum, and accountable for any errours committed in it, and knew very well that they were not omitted or declined for want of any power or inability to Ordain, because they are commanded in the rules of Ordination so to minister the Doctrine, and Sa∣craments, and Discipline of Christ, as the Lord hath commanded, one part whereof they knew to have been Ordination (z); and howsoever the Bi∣shops hands were alwayes on the parties head to be Ordained, yet the other Presbyters there pre∣sent were not excluded, but laid their hands on also, as well as he; and though in Ordination they do not say, Ordain Ministers, yet that's implyed, as we have shewed before, for it is not expresly said in the Ordination of a Bishop, as appears in the Book.

Object. 4. If none but Presbyters that preach, have power to Ordain, there will be packing, that is, none shall be ordered and admitted into Office by them, unless they be of Presbyterian principals, addicted totally unto that party, for they will fift and winnow them, as the Devil would have done the Apostles (a), that whatsoever is in them shalbe discovered, & if it be not purely putely Presbyte∣riall, they will be shifted off by some device; as in

the Prelaters dayes their Chaplains had certain private marks to know a Puritan, which if disco∣vered in the Party to be Ordained, there was no hope of his Admission; they had some Shibboleth or other, whereby they gathered quarum partium he was of, and if he faultred in the answer, he was as polluted, put from the Priesthood as they were (b), and its no new thing but descends unto them from the Scribes and Pharisees, that Colledge of Presbyters that we read of that sat in Councill a∣gainst our Saviour Christ (c), where none were suffered to be present but those that were engaged perfectly and of their gang, nati natorum, & qui na∣scuntur ab illis, (d) And it came to passe on the morrow, that their Rulers, and Elders, and Scribes, and Annas the High Priest, and Caiphas, and John, and Alexan∣der, and as many as were of the Kindred of the High Priest, were gathered together at Jerusalem; here was a pack indeed, and accordingly the act was orde∣red, a Vote passeth that they should preach no more (e), and so in after times the Presbyters and Popes of Rome gave Holy Orders unto none but those that were engaged throughly unto their way, and would preach any thing that was pro∣posed to them by the Conclave and Colledge of Presbyters that sat at Rome, as now they do, and have a Meeting weekly, de propagando fide whereby those monsterous Heresies of Purgatory, praying for the Dead, Masses, Monasteries, worshipping of Saints, Transubstantiation, Supererogation, Pe∣nances, and Pilgrimages, and the like were hatch∣ed and communicated to the world; these got

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and mingled that Cup of Fornication, and then send it to their Mercenary Chaplins, to be divided among the Nations, as it is (f), and if it happened that God at any time revealed any thing to any body, that was eccentrick unto this Design, as he did to Berengarius, Waldus, and others in the world, these Hornets presently so stung and wounded them, that they were forced either to abjure or quit their Stations. Now seeing God by a mighty hand hath freed us from this vermin, should we a∣gain make nests for them to breed in and ingen∣der? should we incourage and hatch up an interest that perhaps hereafter we cannot manage? raise up more spirits than we can allay? its good therefore to stand fast in that liberty whereby Providence hath made us free, and not be again intangled with a yoke which neither we nor our fore-fathers were able to bear, as the Apostle speaks (g), for partiality hath alwayes been observed to be the common frailty & infirmity of Ecclesiastical Authority, which gave occasion to the Apostle, of that severe and solemn interdiction, (h) I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality; seeing therefore this Nati∣on that was wont to be as much Priest-ridden as any other, is freed from that slavish and sad sub∣jection, to another interest, it were madnesse in them to let their Riders get up again.

Sol. 1. When the mind of God is known in any thing, and his will and way made out unto us, we

should not listen unto every inconvenience that may be hinted and suggested to us, and the reason is, because God makes use of & orders inconveni∣ences to his own ends and honour, for as it is true on the other side, omnis commoditas sua fert incom∣moda secum, that every conveniency hath an incon∣veniency attending on it, so every inconveniency hath a conveniency, either consequent or antece∣dent, and so its good to do the will of God, and o∣bey his Orders, without disputing, fiat justicia, ruat mundus, as God commanded in the case of Tythes, that the tenth should be the Lords, and they should not search whether it were good or bad, but should bee bound to take it as it fell (i); Christ did fore-tell that the preaching of the Gospel would be incon∣venient, for there should be five in one house divided, three against two, and two against three, and yet did order and appoint it (k); God knew the Jewes would be inraged when they heard by Paul that he was sent unto the Gentiles (l), yet did it not∣withstanding; what God therefore doth order and appoint, we must not afterwards arraign upon suspition of inconvenience that may ensue.

2. If it be packing to have succession ordered by those in power, and of the same interest, then all Government in Bodies and Societies of men is packing, for in Feoffments Survivers are for to make new ones when they are reduced unto a pau∣city; in Kingdoms and Estates that are Elective, the body chuseth, that is concerned and engaged in it;

in guilds, fraternities, and corporations, the pre∣sent Governours do order the succession in the same body, and by these means Societies are made immortal, as that of Venice, that by way of chusing and ordering their own Election, have lasted now above twelve hundred years; are other bodies by this way enabled to perpetuate themselves? and shall Christs body be unable to do the like? do o∣ther States and Governments live and grow, and shall Christs body languish and be opprest? hark what the Apostle sayes, (m) from whom the whole body fitly joyned together, and compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part, maketh increase of the body unto the edifying of it self in love, it doth not break down, but build up and edifie it self.

3. If it be packing for Presbyters to chuse Suc∣cessors of the same interest and principles, then God himself was guilty of it, for all the time of the Mosaicall Administration, who fixed all Eccle∣siasticall Authority in one Tribe (n), and the Priest-hood in the Sons of Aaron (o); here is in∣deed a pack of Presbyters or Priests, but God him∣self is he that makes it, here's nati natorum, & qui nascuntur ab illis, for set men first right, and then no matter how exactly they be incorporated, how firm the building be if it be according to the Pat∣tern and Rule that is held forth for the directing of it, nulli penetrabilis astro lucus erat; the better an Army is embattled, the likelier to win the victory, defendit numer us junct aeque umbone phalanges, the Ma∣cedonian

Phalanx was for a long time held invinci∣ble, they can have no good meaning that would make breaches in it, and mix the iron and the clay together.

4. How shall this packing be avoided in any o∣ther way? there must be some body to give these Orders out, Christs Body must not be ungovern∣ed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without an head, the Spouse of Christ exposed unto rape, made common and a Strumpet, who then shall order this election and succession, invest with Power and Authority? perhaps you will say the Civil Magistrate, and will not he be likewise partial? bring none in that are not inga∣ged in the interest that he promotes; will not he stickle for a Friend or Favourite? shall not his Kinsman or his Houshold-Chaplain be preferred? will not he think one fit to serve Christ that he found a trusty servant to himself? beleeve that he can save souls that knows how to sell Lands and raise his Lords Rents? if Bishops hands have been thus byast towards a servants or a Chaplains head, why should we think a Justice of the Peace, or a Lord of a Mannor, altogeher undeclinable? were not the Crafts men spoken of by Luke (p), ingaged as strongly in a combination, as any Presbyters can be? the Chief Priests, Scribes, and Elders, made up that Society (q); and were the Civil Magistrats and the ordinary Governours and Rulers of the people, as they are called (r), yet byassed suffici∣ciently, and fixed to an interest, directly contrary unto our Saviour Christ (s)? as good therefore be

content with Gods appointment, as make a worse one, beleeve as God doth, that Parents are the best instructers of their Sons, and will not wrong them nor abuse them in their information, as Paul taught Timothy, so let him deliver that good thing in trust∣ed to him, unto other faithfull men in his opinion, and they to others, and so successively from one to one; and its observable, that as among the Priests the Sonne did alwayes succeed the Father in the Priest hood, so it was also among the Prophets, their Scholars and Disciples are said to be their Sons (t), for as the Father imprints upon the Son his own similitude and picture, so the Teacher doth in some degree and kind upon the Learner; its certain the Corinthians (u), and all those whom the Apostle by his Ministry converted, were his Sons and Daughters, yet those two special Instru∣ments that he made use of in Ordaining Ministers, he calls his Sons more frequently and more affecti∣onately, (w) ye know the proof of him, that as a Son with the Father, so he hath served with me in the Gos∣pel; so when he was resolved to intrust Titus with Ordination (x), he doth in the verse before be∣stow a Son-ship on him, (y) to Titus mine own Son, after the common faith, he gives this power unto none but unto Sons that should be bound to carry on Gods Interest and Design. Seeing therefore partiality will cleave unto Authority, be sure the Authority be fixed where it should be, seeing every entity and being in the world, is apt for to aug∣ment and magnifie it self, according to that say∣ing of the Philosopher, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what one

hath he labours for to heap, its good to follow God, and hope the best of things.

Object. 5. If Ordination thus descends from Presbyter to Presbyter▪ from one to one in a suc∣cession, line, and uninterrupted course, we see not how the Popes of Rome can be declined and ex∣cluded, for they are Presbyters, what Peter was, they say they are, for claim to be his Followers and Successors, and though some have been Cardinals that never were Presbyters or Priests, yet certain it is, there never was a Pope that was not first a Priest or Presbyter (z), 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Presbyters which are among you, I exhort, who am also a Presbyter, or Elder, not only a single and simple Presbyter, but a Presbyter in composition or combination; and if it once be in the Pope, it must come from him, for he for ma∣ny years hath looked on himself as the root and fountain of all Ecclesiasticall and Spirituall power, and to be sure there were no Presbyters for many ages and successions in the Church, but what re∣ceived Ordination from his Authority and Influ∣ence, and if the persons Ordained be the Sons of those that do Ordain, as hath been said, then our Presbyters at this day must be Popes Sons, for in∣deed Papa is but Father in other words, only used because of the affinity it hath with other Forreign Languages, so that the Pope must needs bee not God-Father, but Father to all the Presbyters that are now; and forasmuch as in the judgement and opinion of all our Presbyters, to be sure of those

that be of the Province of London, the Pope is An∣tichrist, we see not how his Sons and Children can be freed from being Antichristian, for if they go about for to evade by shifting and distinctions they will be found to be as arrant Sons as formerly, only more dis-ingenuous and disobedient to their Pa∣rents, they should be honester in our opinions if they would do as one in this Nation, who chose rather to be accounted, as he was indeed, a Noble mans Bastard, than an ordinary mans Son, as other∣wise he might have been.

Sol. 1. The Popes of Rome are not the first nor only Antichrists, for there were such in the Church when Rome was Orthodox, and farre enough from being Antichristian, for the mystery of iniquity began to work in Pauls time, as he sayes (a), and some began to love preheminence in Saint John's time (b), which is the great peece of Antichristi∣anism that is objected to the Pope; nay so modest were the Popes of Rome, that they contended not for the Title of Ʋniversall Bishop, untill John Bishop of Constantinople, went about to snatch it from them and affix it unto that Seat, about the year of our Lord five hundred ninety five: Now when they saw it would be gone, they put in for it and pre∣vailed; and for that other part of Antichrist which is to be Heterodox about the Nature and Offices of Christ, according as Saint John determined it (c), there were many of that spirit and perswasion in the Church before John the Apostle wrote his E∣pistle (d), and Arrianism and Photinianism that

flatly and plainly denied Christs Divinity, were almost every where before they were at Rome, for it is well known that Rome was Orthodox, cum in∣gemuerat orbis, & miratus erat se factum esse Arrianum, when the whole World groaned under that opi∣nion; now shall we account those Antichristian that have received Ordination from the Succes∣sors of those Arrian and Photinian Bishops? if so, then all the Eastern Churches ever since were, and still are Antichristian, then those good Bi∣shops that made up the four first O••cumenical or Generall Councills must be Antichristian, for Ordination came to them in this respect from An∣tichrists.

2. God is the Father of all Beleevers, as wee are taught (e), yea, we are bidden to own no o∣ther Father, (f) call no man Father upon earth, for one is your Father which is in Heaven; this is the Originall and root of all the Church, as the Apo∣stle plainly shews (g), and sure we are, that he was long before the Pope of Rome; and if we be ex∣amined further, and looked on as we are Presby∣ters, yet here we are more ancient than the Pope, for not only did God set Teachers in the Church, (h), but when Christ ascended up on high, he led captivity captive, and gave gifts to men, that is, hee gave some Apostles, and some Prophets, and some Evan∣gelists, and some Pastors and Teachers (i); There were therefore Pastors and Teachers in the Church be∣fore the Bishops of Rome were called Popes, or pre∣tended unto that Universality of Jurisdiction or

Ambition of being above all, that justly brought upon him the suspition of being the Antichrist or Man of Sin, signified by the Apostle in that sig∣nall place (k), yea not onely in other parts of the World, but also here in England, Pastors and Tea∣chers were established before the Popes of Rome had any interest or anthority among us; three Bi∣shops sent from hence unto the Synod of Arles, when Constantine the Great was Governour and Ruler here, before he was made Emperour, the whole Synod with the names of the Bishops sent from hence, may be seen at large in the First Vo∣lumn of Sir Henry Spelman's Councills; its true, that this Land was much afflicted partly by the ve∣nom of the Arrian and Pelagian Heresies, partly by the barbarous cruelty of the Northern Nations that were Pagan-Idolaters; for the recovery and relief of whom, Gregory the Bishop (not yet Pope) of Rome, sent over Austin and other Ministers, not to plant the Faith and Gospell, which was done long before, but to reclaim and reconcile the jar∣ring parties that were found among the Britaines, that were forced into Wales for their security, and partly to work upon the Saxon Kings, that then were little better than Pagans; for Austin found in those parts both Bishops and Presbyters that told him of his pride, and refused to be subject to him; our Ministers therefore in those times were not the Popes Sons, unless it shall be granted that a Son may be before his Father.

3. It will not follow we had our Ordination

from Rome, therefore we are Antichristian, for though it be granted that many things in Rome were Antichristian and out of order, yet all was not, their errours razed not the Fundamentall and Essentiall Powers bestowed on them by their godly Predecessors, for we have the same Scrip∣tures which they had, and in some periods and partes of the New Testament by them repaired and recovered, as Calvin and others have observ∣ed; the same Baptism with water, and in the name of Father Son, and Holy Ghost, which Form they con∣stantly retained, though many other things were superadded, so the same Orders of Bishops & Pres∣byters, though many others orders and abuses were supperadded; for as in naturall Generation a Fa∣ther begets not quâ good or wise, but quâ man, and so a wise man may beget a Fool, as Solomon shews (l), for as the errours and abuses of the Church of Rome, were not in the Foundation and Essen∣tiall constitution of it, but grew upon it afterwards through the negligence of those which then were Pastors and Watch-men in her, for while men slept, the enemy came and sowed tares among the wheat, and went his way (m), so did the substance and truth of Office and Authority remain and stay all that time in her, as the Wheat did in the Field all the times the tares grew, and as that wheat winnowed and purged from the tares was good seed, and would if sown, produce and bring forth wheat, so the Ministry of Rome reformed and cleansed from their errours, might beget, as they have done, good Ministers.

4. If it be granted that we were Ordained by Bishops that succeeded Papists, and that the Head and Fountain of our Ordination was in Italy, yet was it still by men in Office; what if the Prenotory or Keepers of the Great Seal were naughty men, yet a Writ or Patent signed and sealed by them is good and valid? shall a Decree in Chancery, or in the Rolles, be contradicted or rejected, because the present Officer is rotten and corrupt? was Naamans Gold and Garments ere the worse because he had been a Leper? surely Gehasi that was the Prophets man, thought not so, for then he would not have purchased them so dear (n); was Circumcision ever the worse because Jacobs Sons had much abused it, to over reach the Shechemits (o)? so the Baptizing and Ordaining power in the Church of Rome re∣mained good and valid in the Church of Rome, though the persons Baptizing and Ordaining were degenerated and grown bad; if a man in his youth be wanton and have Bastards by divers Women, if afterwards he sees his errours and is sorry, and re∣forms, and takes a lawfull Wife, shall not his Chil∣dren begotten after, be lawfull and legitimate? suppose the Presbyters and Prelates in the Church of Rome be wanton and unclean, shall not their successors that renounce their errours and abomi∣nations, be received unto mercy, and assured of their Patrimony & Possession, though derived frō them? hath not God said, that if the Son renounce the errours of his Father, he shall not suffer for them (p)? if a man himself be honest and legitimate, shall hee

lose his Lands? because some of his Ancestors and Predecessors have been Bastards. There were bickerings between the Houses of York and Lanca∣ster, but we find it not objected unto them of Lan∣caster, that they were the Of-spring and Posterity of John of Gaunt, by Katherin Swinford, who was not his lawfull Wife.

THE THIRD PART:

CHAP. I. Shewing the scope and purpose of this Part.

IN the former Parts we have endea∣voured to clear that there is a Mi∣nistry, and that Ordination is essen∣tiall to the constitution of it; wee intend in this, to shew what is the duty of ordained Ministers, they are not Ordained to be for ciphers; when a candle is lighted up, it is for service, not for secrecy, as Christ sayes (a); Ministers are ipso nomine▪ Actors, and in service, and it is on all hands granted, that they are to attend and act in holy things; but that is a

little too universall, we must therefore in this Part descend unto particulars; there be four things commonly assigned, wherein the Ministers of Christ are entertained and imployed; pray∣ing, not onely privatly, and in relation to his per∣sonall concernments, for that is cōmon unto them with other christians, for all are call'd upon for that, and are not promised more than they ask; but also publickly to offer up the prayers of the congregation, as a Priest and publick person, in which regard Prayer is called a Sacrifice (b), and this the Apostles set down as a speciall part of their service, from which they would not be diverted, (c); yea there were gifts to be obtained by prayer that much enabled and disposed them unto their work, (d) Let him that speaketh in an unknown tongue, pray that he may interpret, for being Officers and Servants unto God, they shall have manifold occa∣sions to petition him.

2. Preaching, which in that place before quo∣ted, is call'd the Ministry of the Word, (e) but we will give our selves continually unto prayer, and the Mi∣nistry of the Word, that is, to open and apply the Scriptures, for that Paul shews to have been the speciall end of his conversion and Ordination, (f) so Christ Ordained twelve, that they might be with him, and that he might send them forth to preach (g).

3. Adminstrating the Sarcaments, to set to the Seals of God, unto those evidences, that he hath given men of their eternal interests; Baptism, (h) go

teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost; the Lords Supper, this do in remembrance of me (i), and these are ordinarily acknowledged to be the businesse and imployment of a Minister, by all that own the Office, or make them different from other men, and wee acknowledge these are great things, and say with the Apostle, (k) who is sufficient for these things? we feel the weight of these Administrations, and covet not a greater load, but are suspitious; there is yet another thing expected from us, and required of us, and that is the use and exercise of Discipline; namely, observing and applying the rules of Gods Word, unto the carriage and condition of those that are under our charge, that if they do not as they should doe, we doe admonish and acquaint them with it, and let them know the danger of it; but this is not so easily allowed us, because it hath affinity with politick and worldly greatnesse, and hath bin dangerously abused by the Pope of Rome, to the prejudice of the affaires and interests of Christian Princes and States, but we do not think that we for that are wholly acquitted and dischar∣ged of that part of our Office and Imployment, no more than wee are from Preaching and Admini∣string the Sacraments, because both these have been highly abused by him.

We are therefore constrained to adde this Part, wherein we only purpose to declare how farre we think our selves obliged and ingaged in the exer∣cise of Discipline, towards those that are intrusted to us.

CHAP. II. Shewing what we mean by Discipline.

DIscipline is a large and comprehensive word, including whatsoever doth belong unto the Office and imployment of a Minister, used by our Saviour in that grand Commission, (l) Go, t••eah all Nations; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣scipline all Nations, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disco, doceo, to learn and to teach, and so the Christians, when converted and brought home unto God, are call'd Disciples (m), and so all Arts are called Disciplinae, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and some more properly, the Mathe∣maticks, because of the exactness and sureness of their rules; but we intend no such extent, and ample understanding of the VVord, but take it for that part of the Ministeriall Office that is not di∣rectly and properly included in the particulars before expressed; for howsoever Preaching and Administring the Sacraments have in them much that may be called, and is materially Discipline, for in them Laws and Rules are shewed for regula∣ting and ordering of mens behaviour, yet those things are not what we mean by Discipline, for by Discipline we mean that ordering and guiding of our people that stands in admonitions, directions, and corrections that are made out and offered to them, upon occasion of their own miscarriages and errours, and may be thus described.

An humble, carefull, wise, Administration of the rules and censures of the Word of God, for the spi∣rituall guiding of the Church, unto her everlasting happiness.

1. We say it is an Administration; for though our Saviour Christ when he made his Last Will, had no Executors, yet we think he had Admini∣strators or Over-seers of it, to take order that the Debts and Legacies, therein due, and bequeathed, be so disposed as he hath appointed in his Holy Word; so Paul, (n) Let a man so think of us, as of the Ministers of Christ, and Stewards of the Mysteries of God. As the Steward is intrusted with the goods and substance of his Master, to order and dispense it for his Masters honour and advantage, so are the Ministers, as the Apostle plainly shews, (o) if I do this thing willingly, I have a reward, but if against my will, a dispensation is committed to me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am trusted with a Stewardship, oeconomy, or dis∣pensation; what he was, all his Successors are, Ad∣ministrators and Trustees in those Affaires; and howsoever men are free before, yet after Ordinati∣on, they are not free, but tyed and engaged to this Administration and Imployment.

2. We say, an humble Administration; we ac∣knowledge, Administration is a word of a low inferiour import, implyes accountablenesse and service, yet argueth the Death or Absence of the Lord or Owner of the goods, and is therefore apt to make one insolent and inaccessible, as those

citizens, as soon as ever their Lord was gone, re∣bell against him (p), and that Steward, (o) my Lord delaieth his comming, and shall begin to smite his fellow servants, as Maids that serve a Batchelour or Wid∣dower, and have no Mistris, are apt to be exalted and lifted up; so when the Apostles did but hear of Christs departure from them, they presently began to think who should succeed him in the So∣veraignty, but our Saviour in stead of gratifiing their fond ambition, doth read a Lecture of Humi∣lity unto them (r), as we have shewed; so Peter, (s) neither as being Lords over Gods inheritage, but being examples to the Flock, implying, that same aptitude that is in men, to reign and Lord it over those they administer unto; but we disclaim all Lordliness and exaltation, and leave it to that man of sin and Son of Perdition, that hath had possession of it, and holds it, as the Apostle shews, (t) and that Man of Sin be revealed, the son of Perdition, who opposeth and exalteth himself above all that is called God, or that is Worshipped, for there is nothing more crosse and contrary unto the Service of God, than pride, be∣cause God is bound to oppose them, (d) and its ill with a Servant when his Lord and Master doth oppose him.

3. We say it should be carefull; care is an anxi∣ous, un quiet thoughtfulnesse, about the good and welfare of those we are engaged and obliged too, as a Parent for his absent Son, (u) thy Father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son? so a good Minister is carefull

for his Flock, thinkes that besides his preaching to them, and praying for them, and administring the Sacraments, there is a care incumbent on him for them, that continually affects him, with all their weaknesse, and wants, with all their wanderings & deviations, as the Apostle speaketh, besides those things that are without, that which commeth upon me dayly, the care of all the Churches, who is weak and I am not weak, who is offended and I burn not? (w) as in the Family, if any Child or Servant be amisse, the Father or Master is in care about it, and therefore the Apostle maketh that the pattern, (x) one that ruleth well his own house, having his children in subjecti∣on, with all gravity, for if a man know not how to rule his own house, how shall he take care of the Church of God? there is a wages due to Ministers, as well as unto Husbandmen, Shepheards, or Souldiers, as the Apostle shews, (y) yet they are not to be esteemed Hirelings but owners of their Flocks, and accoun∣table unto the grave and universall Shepheard for them, and therefore are affected with the good and evill of them, as men are with their own Flocks, or those they are to make good, as Jacob was, (z) for he is an Hireling and not the Shepheard, whose own the sheep are not, (a) Ministers are such as feed their own Flocks, not other mens.

4. Wise; prudentialls in a Steward are essenti∣alls, and the want of that begets a nullitie (b); a man observes what servant hath been wise, and picks him out to be his Steward; the Family con∣cernments are so many and importunant, that

without a deal of wisdom and discretion they can∣not be dispatched, and therefore sometimes the Servant is preferred before the Son, is made Exe∣cutor or Administrator, and the Son neglected, (c) a wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren; God hath as foolish sons as any body (d), and therefore had need of wise Servants; for though Grace much improves the subject wherein it is re∣ceived, yet it altereth not the constitution; there had need therefore be some wiser than some, or else the house will not be ordered as it should be; our Saviour made this out unto the twelve, when he told them, he sent them out as sheep in the midst of Wolves (e), in such a Journey the sheep had need be well advised how he walks; so had a Minister, his oppositions and encounters are so many, that without a deal of wisdom & sagacity he hardly wil be able to evade, as the Apostle shews in severall particulars (f), to see the dangers at a distance (k), and make provision for them, to give to every one what properly is his (l), and to give in a good ac∣count of what hath been committed to him, in all which, wisdome is required.

5. We say, of the rules and censures in the Word of God; for Discipline is not an arbitrary dispen∣sation, but limited exactly, and bound up to the Will; and therefore Ministers are rather Exe∣cutors than Administrators, because they are con∣fined to the rules and orders expressed in the Will, the patterns of the Building are given them, as we

have shewed before, and little or nothing left unto discretion, Timothy was a very wise and carefull Governour, as Paul shews (m), yet hath rules and directions given him, for his behaviour in the Church of God (n), and is severely charged not to be partiall in the administration and application of them, (o) I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things without prejudice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doing nothing by partiality, that is, applying these rules of govern∣ment and censures that I have set down all along in this Epistle. The Lord forbid that we should arrogate an Arbitrary dispensation; no, we ac∣knowledge we are straightly and precisely bound up in these transactions and executions; so as re∣spects, relations, and affections, are to be abandon∣ed and shut out, (p) feed the Flock of God that is a∣mong you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking the over-sight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being Lords over Gods Heritage, but being examples to the Flock; ye see under how many rules, restrictions, and limitations, the Com∣missions are assigned and granted out unto them. Erastus argues against Excommunication, that see∣ing men cannot give Salvation, they cannot take it from us; seeing they cannot remit, they should not retain sins; a gros••e mistake, as Mr. Beza shews, for we assume no such Authority, but as the C••yer in the Court pronounceth what the Court or Judg determines, so do Ministers, what God the Judg of all concludeth; if a Malefactor at the Barre should quarrell with the Clark of the Assizes, for reading

his Indictment, because he had no power to indict him; it would ••e answered, he only was the mouth or Servant of the Jury that had done it; so we may say, we are but Gods mouth, as the Prophet in re∣lation to such a dispensation, is expresly called (q); we are stripped of all ability to gratifie our dearest Friends, must say with Levi, whom in this we doe succeed, (r) Who said unto his Father and Mother, I have not seen him, neither did he acknowledge his Ere∣thren, nor knew his own Children▪ The Popes of Rome do now at last begin to send away their Ne∣phews, and will not be perswaded to receive them; if they had been so uncivill some years, or rather ages before, perhaps their Chairs would have been better assured and secured to them.

6. We say, for the guiding of the Church; the compleat and adequate Object of our Administra∣tion is the Church; that is, Gods people that are picked out of the World, and make profession of subjection to his Will and Way, for our Admini∣stration doth extend no further; we do not, nor cannot extend our line beyond that limitation or jurisdiction, beyond that just proportion that God hath set out to us; not only this, but all Administrations are, (s), for the perfecting of the Saints, the Work of the Ministry, and the edifying of the Body of Christ, and this of censures more especially, (t) If any man that is called a Brother, be a Fornicator, or Covetous, or an Idolator, or a Rayler, or a Drunkard, or an Extortioner, with such an one, no, not to eat, and he doth not onely give the rule as Judicatories and Courts do use to do, but doth also give the reason

of the rule, for what have I to do to judge them also that are without, do not ye judge them that are within? but them that are without God judgeth, the most and ut∣most that wee can do, is but to exclude and shut them out, (u) but if he neglect to hear the Church, let him be unto thee as an Heathen man, and a Publican, that is, excluded and barred from all the Assemblies and Societies of Gods people, as the Publicans and Heathens were among the Jews, unto whose custome and practice our Saviour here alludes.

7. We say, for the guiding of it; that is, to over∣see and mark what way the Church takes, and if she goes not right, to guide her; the Ministers in∣deed are called Guides, (w), first, because they have spoken unto us the Word of God, that is, have opened and declared to us the way of God, what way God hath appointed for mans Salvation, for the Word of God is but a Directory to Salvation, and the Ministers imployment is but to open and apply this to the people, and this is so apparent in the Ministers imployment, that the Devill himself is forced to acknowledge it (x); as a Guide gives rules and marks to know the way by, and endea∣vours for to make them understand it; but lest they should not, therefore secondly, he hath an eye unto them, & watcheth over them, which ground is given in the seventeenth verse, for they watch for your souls, as those that shall give an account, there is a difference between a meer guide that is taken up on the way, meerly to shew the way, and an Officer that hath the conduct of a Party committed to

him, for which he is accountable unto the gene∣ral; such guides are Ministers, that if the company mistake or misapply their rules, hee may reform them, and reduce them before their errours be in∣curable; such Over-seers were those Elders that Paul assembles at Miletus, and instructs (y); and then lastly, he bids them salute them, and imbrace them in some distinction and diversity from other Saints, as the Souldiers, when they have been guided and conducted well, salute their Officer and Comman∣der in Chief, in a different manner from their fel∣low-Souldiers, as the Greeks did Zenophon, at their return from that dangerous Expedition against the Persians.

8. We say, the spirituall guiding or conduct of them; we do not meddle with their Temporalls, no more than Christ our Master would in the divi∣ding of that Inheritance, which was proposed and submitted to him (z); we leave this interposing in Affairs of State, and meddling with Civil Interests unto the Popes of Rome, and their political Incen∣diaries; as for that distinction of in ordine ad spiri∣tualia, in relation and subordination unto their Souls good, there is no question of the truth of it, but onely of the extent and application, for on doubt we ought to meddle with their bodies, in ordine adspiritualia, though the body be a carnall thing, (a) Know ye not that your bodies are the mem∣bers of Jesus Christ, shall I then take the members of Christ, and make them the members of an Harlot? God forbid; their money is a carnall thing, yet if Simon

Magus will imploy it to purchase power of conser∣ring the Holy Ghost, it shall be accursed to him (b); so if the Churches state require it, it may be layd down at the Apostles feet (c); so Garments are carnall things, yet in some cases, he that hath two. Coats may be ordered to impart unto him that hath none, and he that hath meat let him do likewise (d), and so Beleevers send relief unto Judea, and leave it to the Elders to distribute, as its said (e); but under this pretence for to invade the Magistrates im∣ployment, is a confusion more fit for the Syna∣gogue of Satan, than the Church of God, seeing the Word of God exacts obedience unto Civill Pow∣ers (f), and sharply censures all Rebellions and Insurrections.

9. We say, unto her happinesse; the scope and end of all Administrations, is the happinesse and welfare of the Church, even God himself makes all ends subject and subordinate to this, as the Pro∣phet shews, (g) I gave Egypt for thy ransom, Ethiopia and Sheba for thee, two of the wealthiest Nations in the World, yet casts them away upon the Church; yea not only Countries and Nations, but also people, as there it follows, since thou wast pre∣cious in my sight, thou hast been honourable, and I have loved thee, therefore I will give men for thee, and people for thy life; and that disposition in God is nothing abated by length of time, for all things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours, and ye are Christs, and Christ is Gods (h), God

gives all to Christ, and Christ unto his Church, ask of me and I will give thee the Heathen for thine In∣heritance, and the uttermost ends of the earth for thy Possessions (i), so God gives all the Kingdoms of the earth to Cyrus his Annointed, and his Successors (k), and one of them gives all unto his Spouse (l).

It is a rule with Politicians, to pretend all for the publick good; no body but sayes Suprema lex esto, salus populi, but Church Officers are they that act it really; the Churches happinesse is that they level at in all they do, and suffer, (m) Therefore I endure all things for the Elect sake, that they may obtain the salvation which is in Christ Jesus with eternal glory, and doth not do it grudgingly or with dejection and sorrow of heart, but with rejoying (n). Politi∣cians cry up the peoples good, the peoples interest, till they are made their trustees, and have the peo∣ples power confided in their hands, and then they tell them they cannot make them happy unlesse they may have leave to ruine those that under∣mine them, and oppose them, as Tiberius was no∣thing but Romes great Servant, but could not serve her as he would, untill he had destroyed the best and most deserving of his blood, and the noblest and stourest Senators; but Gods Ministers are carefull to guide the Church unto her happinesse, though with much unhappinesse in this World unto themselves, that whatsoever power and authority they have, they have it for the Church, not for themselves, as the Apostle doth professe, (o) according to the power which God hath given me for

ed••fication, and not for your destruction; those that imploy their power to silence, to restrain the prea∣ching of the Gospell, to butcher and oppresse the conscientious people of their Jurisdiction and Do∣minions, shall be in due time called to a severe ac∣count, as Heathen Rome already hath been, and Papall Rome shall one day be.

10. We say, unto her everlasting happinesse; these guides and convoy is not to leave her in any danger, but to attend her to her long home, (p) till we all come in the unity of the faith, and of the know∣ledge of the Son of God, unto a perfect man, unto the mea∣sure of the stature of the fulness of Christ, when there are no more Rocks nor Robbers, neither sins nor sinners to afflict and undermine he; when there is no Lions or Bears to rend and tear her, nor sleight of men, and cunning Craftiness, whereby they lie in wait for to deceive, as the Apostle speaks (q), when there are no grievous Wolues to enter in among them, not spa∣ring the Flock, nor of their own selvos men arise, speak∣ing perverse things to draw Disciples after them (r), they may be sent away; this guard and centry is to continue so long as Christ her Husband is absent, and at a distance from her, yet in his powerful pro∣tection with her, and that is, alwayes even unto the end of the world (s), when there shall be an end of all things, there shall be an end of this, when God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things are passed away (t); when Paul had told the Thessalonians of

their convening and congregating unto Christ, and of the Glory that was immediately for to succeed that, (u) they were so taken and tran∣sported with this good news, that they began to undresse themselves, and open all their pores to let it in, were so exceeding ready to take this fresh air, that Paul was glad with much adoe for to restrain them, and intreat them to keep on their Garments and their armes also, for that a dange∣rous Winter was behind (w), wherein it should be a blessed thing to have their Cloaths on, (x) Be∣hold, I come as a Thief, blessed is he that watcheth and keepeth his Garments, lest he walketh naked, and they see his shame; the last times, as in some respects, they are the best, so in many they are the worst, This know also, that in the last dayes perilous times shall come, for men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankfull, unholy, with a world of other wicked dis∣positions and infections (y), which are unquiet and malignant qualities, that cannot rest, as the Pro∣phet speaks (z); the Apostles when they saw Christ risen from the dead, and that storme over, that had so much astonished and afflicted them, thought there would be no more, as in a fair day wee are apt to think the clouds are gone to bed, and we shall hear of them no more, yet find, the hotter the gleam is, the sooner comes a storme, Wilt theu (say they) at this time restore again the King∣dom of Israel (a)? but were not answered unto their minds; yet because they were not chidden for enquiry, nor answered with a pure and per∣fect

Negative, the Primitive Christians did hug and cherish that conceit, that Christ would come in their times, and framed very carnall and sen∣suall constructions of that reign of Christ, that seems to be assured for a thousand years; so the godly Ministers of the third Century were glad to cry it down, and call it Heresie; yet in Luther's time it rose again so vigorously, that John Becold and his Associates in Munster, adventured all upon it; so willing are Christs Souldiers and Servants to leave and be at liberty, that every Sun-shine flatters them to bee in a loosenesse and carnality; but we have no such ground to go upon, the Church will bee here unto the Worlds end, and whilst its here, be militant, and whilst it lodgeth in a Camp or Wildernesse, it must bee guarded and attended, and that must be untill she come un∣to her Everlasting Happinesse.

CHAP. III. Shewing our willingnesse to be well quit of this Part of our Duty.

WEE have declared what we mean by Di∣scipline, & do beleeve it is essential to our undertaking, but shall be glad to be convicted of the contrary; we should be very glad this Branch of our fails were but opinion, that assents cum for∣midine alterius partis, so thinks a thing true, that he fears it may be false; for besides the cumber, trou∣ble, and annoyance, that it brings, it is attended with the envy of some great preferment and ac∣quest; we acknowledge we cannot be Christs Di∣sciples unlesse we learn of him, to deny our selves, take up our crosse, and follow him (a), but if any man will roll that crosse out of our way, and not allow us for to touch it, why should we be offended? we have often thought when Bishops governed, how well it was for us to be secluded, and leave them to enjoy the quarrels and contentions of the Common people, to be the Objects of their blame and envy, and were affraid when we saw the State about for to remove them, that what we greatly fear∣ed, would come upon us, as he speaks (b); we did not, nor could not think we should have been so inno∣cently, and so long at rest, and ease as we have now been; let them have trouble and disease that love it, and desire it, dulce bellum inexpertis, every body

can rule a Shrew, but he that hath her; it is ob∣served, that if an Horse by jadish trick•• have once prevailed to begin to throw his Rider, he will not easily be cured of that quality; if we may beleeve our Saviour Jesus Christ, his yoak is easie (c), but when Ephraim hath been unacustomed unto it, as the Prophet speaks (d), he will not willingly re∣ceive it, and submit again unto it, and we are not ambitious to have the mastering and taming of a sprightfull people put upon us; our Task (wee think) is heavy, and hard enough already, when we have studied all the Week, and prayed and prea∣ched on the Lords Day, together with those inci∣dent and undeniable invasions of forein and fami∣ly affairs, we cannot but acknowledge with that laborious and painfull Patriarch, (e) that rest is good, and be more willing to repose, than rush into a consistorian Combate, with some of our unquiet people. The Olive, Vine, and Figge-Tree, found more sweetnesse in their proper and beloved pri∣vacy, than could be fancied in the offer of promo∣tion that was made unto them (f); it is long since determined by the Philosopher, that contempla∣tion was more amiable and desirable than action; we do not think so, yet believe there must be som∣what in it, that hath led captive so many great minds, and made them part with all for to pursue it; the Poet would not change his learned leisure, for all the riches of the Arabians, Nec otia divitiis Arabum liberrima muto. Hor. and we must not esteem it vile; it was a good saying of that bad man, that he got nothing by being made the Emperor of the

whole World, nisi ut occupatior interiret, that hee might perish and expire with more adoe; not that wee are unwilling to bee worne out in our Masters Service, to give our youth, and strength, and time, & ease, to him of whom we had it, & for whom we both have and hold it; we know its damage to de∣tain them when he requires them, but to be sense∣lesse of them is not seeming; should we be never so tyred and dispirited with labour, yet if some over∣ture of profit and advantage to our people were made unto us, we should most gladly run to make it known; when the Leapers found the Camp of the Assyrians empty, they thought if they deferred the telling of it untill morning, some mischief would befall them (g); but if Discipline be that we have for to discover, they will not thank us; If a School-Master should bemoan himself unto his Scholars, that he was faint and weary with fetching Rods, they would beleeve he might (if hee had pleased) have spared his paines; our people are herein be∣come as very children, (h) I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. Discipline is now imagined a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Bug-Bear, and frighteth those that are not willing to be counted Children; Tribunalls of the lowest and meanest rank are counted Tyrannies, for men are apt to think that power cannot bee contained, velle putant quodcunque potest, that every body will do all the injury and villany they can, and that it is not want of will but of ability that makes men honest; and indeed it may bee said of most men, as was of one, nil boni quia non vult, nil mali quia non audet; the Jesuite that framed the answer unto that

Book called Deus & Rex, sayes, if the Writer had not intended really to be a Tyrant, it was ill done of him to bee the Patron and Protector of such a Peece; when Ecclesiastical Discipline and Govern∣ment was but discoursed of by them that were in power, before it was formed in the womb, or had any lineaments or features bestowed on it, it was traduced and opposed, yea though as innocent as the child that is unborn, yet was arraigned and condemned under the odious nick-name of Perse∣cution; wee have heard of some that have beene crowned in their Mothers belly, but never of any that were Arraigned and Condemned as this was, untill now.

We make no doubt but the Infants of Beleeving Parents may be admitted Members of the visible Church of Christ, before they be able to give a ra∣tionall account of their Regeneration, for Christ hath said, (i) suffer little children to come unto me, and forbid them not, for of such is the Kingdom of Heaven, that is, the visible Church of Christ consists of them and such as they be, and if any body shall imagine that these that are called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were grown up unto some maturity and ripenesse, because that word is used for a Maid that was about 12 years of Age, (k) yet Luke saies, they brought unto him Infants that hee should touch them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is never used but for very little children (l), and the Apostle doth assure us, that they are holy (m), that is, within the Covenant and pale of Christs Church; and this makes Government so

hard and heavy to us, when wee must look to all that are brought down to us in the streams of Baptism; the Apostles in their times admitted none that could not give some probabilities of their be∣leeving, as the Eunuch did (n), and though their Families did crowd in with them, and were accep∣ted (o), yet they were sure one of the Governours were good, which was a very great advancement of their Work, and eased them of much care; if we admitted none but such as Timothy was, who had learned the Holy Scripture from a Child (p), what a deal of pains and labour would be saved, and yet our Congregations governed with ease and ho∣nour? facile est imperium in bonis, an easie thing to mannage well-tutored and trained people, quo semel est imbuta recens servabit odorem testa diu, the li∣quor will have some relish of the Cask a long time; but alas, with us all is Fish that comes to the Net, the Kingdom of Heaven is like unto a Net that was cast into the Sea, and gathered of every kind (q); we can∣not pick and chuse, but must own and receive both strong and weak, untill they do discover and se∣clude themselves; Our Brethren of the Congrega∣tionall way, have herein much advantage of us, that they take none but such as have some evi∣dence of goodnesse in them, can take an estimate of their opinions and dispositions, and if they find them like to be untractable, can sleight them, and reject them, but we with the Apostle, think we are bound to receive those that are weak in the faith (r), we think with our Saviour, that we may not break the bruised reed, nor quench the smoaking flax (s), refuse no

offers that are made us, though little profit be like for to accrew; for if they will come in and take the Yoke of Christ upon them, we know not but they may be taught in time to draw, for this we find to be the Shepeards duty, in the Prophet, (t) he shall feed his Flock like a Shepheard, and gather the Lambs with his arms, and carry them in his bosome, and shall gently lead those that are with young; therefore wee cannot make such speed as those that have none but fat and lusty Weathers in their Flocks. Esau was urgent that his Brother Jacob would mend his pace, and they would go together, but Jacob said, My Lord knoweth that the children are tender, and the Flocks and Heards with young are with me, and if men should over-drive them one day, all the flock would die (u); Hence is it, that our Government goes on so flowly. Geneva was a small but well compacted Common-wealth, more independent and accom∣plisht than any other of her neighbour-hood; yet what a while was it before she could be settled in a church way? Scotland, a poor remote neglected Nor∣thern Nation, where Papacy and Prelacy did never flourish, yet long before it could be settled in her Ecclesiastical and Church way, Magnorum rerum tarda molimina, great businesses move slowly, when there are many wheels, some will be alwayes out; the Israelites, when in the Wildernesse, were so assured of Gods power and presence, that the Go∣vernment was Divini Juris, of Gods own ordering and appointing, and that in all particulars and cir∣cumstantials, that nothing could be more apparent and conspicuous; yet the mixed multitude that

was among them so disordered all, that Moses is discouraged and impatient (w), and was not paci∣fied untill assistance were allowed him

We do beleeve, and are perswaded, that every Pastor by his place and calling is a Governour and Ruler, as afterward we think we shall demonstrate; but we do not think that every Minister is present∣ly a Moses, made up of governing and ruling parts, all ages bring not forth such; when one told the Duke of Parma that he had shot Sir Philip Sidney, in stead of a reward, he cursed him, for that he had destroyed a man that England had not parallel'd in former ages. A States man is not bred Extem∣pore, non omnis fert omnia tellus, are all not made of one mould, for to one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit, to another faith by the same spirit (x), to al some, to none all, yet all must be acknowledged Govern∣ours, though it seems there was but here and there one, that both ruled well, and also laboured in the Word and Doctrine (y), yet none of them could be excluded; and indeed in all Societies and Corpo∣rations, a few will serve to guide the action, to be the eyes and tongues, the leaders and directers of Affaires; all met in that great Synod that is descri∣bed by the Evangelist (z), but none speak to the point in question, but James and Peter; its a good gift of God for to know when for to hold his peace. In a great Assembly of the Greeks, one never spake, and being asked why he did not, told them, because he desired it may be known, that in Greece some knew how to be silent.

Its more than manifest, by the experience of a∣bove three hundred years, that the influence of his Civill Power is not essentiall unto this jurisdiction and employment, and were our Governours as far off Christ, as they were, wee should not doubt but to do well without them; but seeing God in his infinite mercy hath been pleased to Circumcise and Christianise the Civill Sword, wee hold it manners and our duty, rather to stay and wait till they can be at leisure, than for to go without them; being well assured, that their company will bee exceeding usefull to us, and that they in time will be perswaded and believe, that they ought to bee nursing fathers and nursing mothers unto Sion, as the Prophet long since hath ingaged they shall (a), when they shall see, that only those Nations thrive and flourish that entertain Christ in all his Offices, and consider how greatly God hath pleased now of late to own and honour all his Ordinances in this Land, and to blast and shatter all those insur∣rections and endeavours that have undermined and opposed Jesus Christ, and be well assured, that these two Powers will & do support one another, and in case ours should be excentrick, they know their Sword is much the longer, and the sharper; it was proposed to the Hollanders, to bee all one with us, that Joan should be as good as my Lady; but they would not entertain the proposition, because we would soon become the Husband, they the Wife; as Henry the seventh said, when the Match with Scotland was proposed, that England was like to be the giver, because more puissant. Why shold a

Christian Magistrate be loath to own his own deno∣mination in the Word of God, (b) for he is the Mini∣ster of God to thee for good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is Gods Deacon, a Church-Officer; God doth assure us, that he is not the Author of Confusion (c), yet hath he twisted Church and State together, and mingled interests, that it is not easie to unravel them; the Priests, and Levites, and the Judge, must be enquired and consulted with (d), and when David would bring up the Ark of God into his place, he consulted with the Captains of thousands, and hundreds, and with every Leader, to send abroad un∣to their Brethren every where, & with them to the Priests and Levites, which are in their Cities and Suburbs, that they might gather themselves unto them, to bring again the Ark of our God unto us (e), and till this Harmony can be accomplished, we are content to hang our Harps upon the Willows and sit still, to distinguish and dispute our selves into a little rest and quiet, that we may attend and act with more authority and animosity, when wee shall see and hear that blessed time to be approaching, though we believe their absence doth not utterly absolve us, and ac∣quit us, as in the next and only remaining Chapter we are afraid it will appear.

CHAP. IV. Shewing upon what account we think our selves oblig∣ed unto the Discipline, as well as Doctrine of Jesus Christ.

WEE have shewed that we are not eager and inordinate in an ambition after meddling and interposing in affairs, that wee could bee well enough content to be at ease, that wee are aware, and do consider what it is that hath been hitherto forbidden and denyed; and surely could our ease be innocent, and our secession be secure, and free from guilt, we should not hastily be courted out of it▪ but duty we beleeve solicites us, and makes our quiet and retirednesse uneasie to us, disturbs our rest, and marrs the Musick of our peaceable enjoyments; we find, that man is born to trouble (a), and know not where Gods Ministers have been exempted from the common lot.

Be pleased therefore, wee beseech you, to give us leave to set down those inducements that wee have, to think our selves obliged unto Discipline as well as Doctrine, and when we have done that, if we be not willing to be quite, account us trou∣blesome.

Argu. 1. What was allowed in the Mosaicall ad∣ministration, cannot bee well refused in the Evan∣gelical, for the Church of God is still upon improve∣ment,

the second edition is always more corrected and enlarged, natura incipit ab imperfectioribus; what a rude lump was all the World at first, yet formed afterward into a comly peece? how little knew the first beginners in the Worship and Wayes of God (b)? for what we render, to call upon the name of the Lord, the Jews to this day do translate to f••ll from God, as Maymonides their most learned Rabbin doth observe; and though Israel be truely said to bee Gods Sons, even the Eldest and First-born as he is called (c), yet he was first young, and under Guar∣dians, as the Apostle plainly shews (d). Now what is granted to a little Child, is not to be refused to one grown; what privilege and power is allowed unto a School-Boy, is not to be denied him when married and at mans estate, as the Apostle plainly speaks, (e) The Law was our School-master to bring us unto Christ, that we might be justified by faith, but after that faith is come, we are no longer under a School-mast∣er. What power therefore was exercised in and by the Jewish Church, ought to be in, and exercised by the Christian, as being now a great deal older and riper than it was then; so Moses was faithfull in∣deed in all the House of God, and accordingly was trusted very much by God, yet but a Servant (f), but Christ was faithfull as a Son; now there is no reason that we should deny that power unto a Son, which was granted formerly unto a Ser∣vant.

But in the Mosaicall Administration, there was allowed Discipline as well as Doctrine, he ordered

Offices and Garbes by Gods direction, was so ex∣act and punctuall therein, that nothing was at li∣berty, and it was precisely to the last observed, that the Administrators do glory in it, that they were Moses Disciples at the last, when it was much worn and in decay (g); and we may not think the Mo∣saical had greater privileges than the Evangelical, especially if we consider that Moses was indeed per∣sona mixta, had Civill Power as well as Ecclesiasti∣call, commanded their Armies and Forces, as well as their Orders and Administrations; whereas the Evangelical Church was for divers hundred yeers, not only deprived and destitute of that great aid, but opposit unto it, and therefore doubtlesse had more need of proper and internall Power; wee do therefore humbly offer this, that seeing the Servant was allowed to Command and Govern, the Son may not be still a School-Boy, seeing Moses had his Discipline as well as Doctrine, Christ may not be abridged.

Argu. 2. What was allowed unto John the Bap∣tist, and by him exercised and owned, cannot be fairly refused and denied unto Gospel-Ministers, seeing he was but the Harbinger and Usher unto Jesus Christ, and that Christ hath said, he that is least in the Kingdom of Heaven, that is, in the Evan∣gelicall Administration, is greater than he (h), for indeed John was but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Morning-Star, unto that Sun of Righteousnesse that did imme∣diately arise, as was long before fore-told (i), and it is improper that any Star should be more illu∣strious

and glorious than the Sun, which when it riseth, shuts all them under hatches, and makes them ashamed of themselves:

But John had Discipline, as well as Doctrine, came upon the Stage in quite another Garbe, hee was indeed a Priests Son, and circumcised (k), but threw away his Garments, and betook himself un∣to a new exotick Garbe, that none of Aarons Sons had ever worn before, for he had his garments of Ca∣mels hair, and a leathren girdle about his loins (l), and though himself were circumcised, yet he is allowed to appoint and institute another solemn Sacra∣ment in stead thereof, which at the last did wash away and drown the other (m); and these things he did not only act and exercise himself, but also order and appoint unto his Scholars and Disciples, who were so resolute and rigid in their imitation and observance of them, that they would not yield unto the Jewish Ceremonies, but contend and quarrell with them, as it is in the Evanglist (n); and is in all these things commended and confirmed by Jesus Christ (o); what therefore John had, must not be grudged unto us; what was allowed to the Pro∣dromus and Messenger, that only brought the news and tydings of the Messiah, as he is called by the Prophet (p), must not be thought too much, for those that follow and succeed him; John's Mini∣stry was but a blaze, and lasted but a little while, as he sayes, (q) he must increase, but I must decrease; what he had therefore, we ought much more to have and enjoy, what was accounted and acknow∣ledged

a vertue and grace in him, must not bee esteemed and judged a fault in us.

Argu. 3. What Christ hath ordered and enjoyn∣ed, wee may not utterly reject and lay aside, for God hath put all things under his feet, and given him to be the Head over all things to the Church, which is his Body (r); as therefore the body doth not refuse the dictates and determinations of the Head, no more doth or may the Church, what Christs de∣termines and imposeth; hee had good shoulders when he was a Child, and God was then pleased to lay the Government upon them (s); but when he had born it long, if he should be pleased to lay it upon us, we may not argue nor dispute our or∣ders, but undergo it as well as we can, and be con∣tent, for he is in all these things, the Dominus fac to∣tum, the Apostle and High Priest of our Profession, as he is called (t), that gives out all determinations and instructions without controule; so that what he is pleased to require and order, we are obliged to re∣ceive and entertain.

But we think he hath imposed Discipline, as wel as Doctrine on us; injoyned government and rule, as well as information and instruction; and for this perswasion we desire the grand Commission and Authority may be considered, which he gave to the Apostles and their Successors unto the worlds end, as the Evangelist hath set it down (u); wherein three things do induce us to beleeve we are enga∣ged in Discipline as well as Doctrine.

1. Because he tells them, that now all power both in heaven and earth was given unto him; he had been very tender hitherto of meddling with the Jewish & Mosaical Administrations; for when he cleansed Leapers, he bids them go unto the Priests & shew themselves (w); hee went into their Synagogues and behaved himself with all submission and re∣spect unto their rules; but now he orders them to erect and set up another way, to institute another Sacrament, to affront their consultations and con∣clusions (x); and seconds all attempts upon Mosa∣icall Rites and Ceremonies, by an over-ruling in∣fluence of the Holy Ghost on all occasions, for that is it they witness against Stephen, that he should say, that Christ would destroy that place, and change the customes which Moses had delivered (y), which was no such great blasphemy as they conceived.

2. He useth another word for teaching, than he was wont to do in other missions (z); for though we render it, and read it Teach, yet the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Disciple all Nations, that is, instruct and institute them in the Discipline that I have ordered and acquainted you withall, in these four∣ty dayes I have conversed with you upon earth (a), for a Disciple properly is one that is engaged in some particular service, institution, and obser∣vation, as it was among Philosophers of old; the Peripateticks differ from the Platonists, the Pythage∣reans and the Stoicks from them both, for though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was sometime particular to the

Mathematicks, because of the exactnesse of their Rules, yet it was afterward indifferently used for any Science, Art, or Mystery, that young▪men were instituted and trained up in, as appears by that known position in Isocrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so John had his Disciples, who were distinguisht from our Saviours, and the Pharisees, by their peculiar and proper institutions and ob∣servations, as appears by that question propound∣ed to our Saviour (b); wee think therefore, that when our Saviour did enjoyn them to make all Nations their Disciples, he laid upon them Disci∣pline as well as Doctrine; so we find the converted Nations are called not Followers, Professors, or Confessors, but Disciples (c), that is, men interest∣ed and engaged in a Discipline, or way of serving God, that was not common and ordinary to other men.

3. He sayes, teaching them to observe all things, what∣soever I have commanded you, that is, to administer the rules and censures that I have left upon record unto you; now what else do we conceive and un∣derstand by Discipline, but an humble, carefull, wise administration of the rules and censures God hath left unto us in his Holy Word, that is, an ob∣servance of all things which Christ hath comman∣ded to us; and if this be punctually and posi••ively imposed and laid upon us in our Grand Commissi∣on, what need is there of Forein Arguments for to ass••rt it? and hence it is, that the Apostles every where commend the Churches for remembering

and observing the traditions delivered to them (d), which were not matters of Doctrine, as the Papists would perswade us, but of Discipline, as appeares in that place of the Corinthians, for hee spends the Chapter in directing their habits and behaviour in their publick meetings; seeing there∣fore Discipline is commanded and enjoyned in ••ts proper place, that is, in the very words of ou•• Com∣mission, we see not how it can be shifted or evaded by us.

Argu. 4. Ministers are compared to, and called Shepheards, our Saviour saw the people were as Sheep that had no Shepheards (e), not properly, but metaphorically; as people are not properly Sheep, but as Sheep; so Ministers are not properly Shepheards, but as Shepheards; so the Prophet of Christ himself, (f) he shall seed his flock like a Shep∣heard, and gather the Lambs with his arms, and carry them in his bosome, and shall gently lead those that are with young; Now by all these metaphorical expres∣sions are meant teaching and guiding of them, as it is in Mark (g), where its said, he began to teach them many things; its true, they are called Pastors fre∣quently (h), but that is but the Latin word made English, for what the Prophet calls Pastors in the first and second verses, he calls Shepheards in the fourth verse, and the Apostle, (i) he gave some Apo∣stles, and some Prophets, and some Evangelists, and some Pastors and Teachers; now Shepheards we know are the guides and rulers of their Sheep, for when they feed them, they do not put the Grass and Hay into

their mouths, but lead them and drive them where it is to be had, as David sayes, (k) he maketh me to ly down in the green Pastures, he leadeth me beside the wa∣ters of comfort, so thy rod and thy staff, they comfort me; what can be more magisterial than a rod? as Paul, (l) Shall I come unto you with a rod, or in love, and in the Spirit of meeknesse? the Crook and the Dog are in∣separable companions, and attendants of the Shep∣heard; for though it be certain that the Sheep do know and understand their Shepheards voice or whistle, as our Saviour speaks (m), yet they will not bee corrected and restrained without his rod or staff; what Solomon sayes of our Servants, that they will not be corrected by words (n), is true of Gods Servants, who though they hear they will not an∣swer, though they understand you, will not act accordingly, unlesse they bee restrained and com∣pelled to it; and therefore the same word doth signifie to feed and rule, (o) and thou Bethelem, in the Land of Judah, art not the least among the Princes of Iuda, for out of thee shall come a Governour, that shall rule my people Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall rule, or shall feed, as it is in the margent of our Bibles; yea, sometimes it signifies to rule, and not to feed, (p) he shall rule them with a rod of Iron, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word, but no body will think that Sheep can be fed with I∣ron; wee should think those very strange Sheep that should eat the Iron on the Shepheards Crook. Sir Thomas More in his Eutopia saies, That the Sheep of England have eaten up whole Towns, yet wee do not think that they were Ostritches, to eat the Iron in them; but the Rod and Iron will restrain

and rule them, keep them within due bounds, and lodge them on their owners Lands; its not for want of feeding and pasturage, that we in this Country of Northampton, are forced to maintain so many Shepheards, but for want of Govenment, that they feed not in the grounds of other men, or in the se∣verall, not open and allowed to them, or in moist or mor••sh grounds, where they may catch the ••ot and be corrupted; it was our Saviours great in∣junction unto Peter, when hee was to leave them and the world, (q) that he would feed his sheep, and that if he loved him; where we may not think that there was nothing meant but teaching and in∣structing, for Peter himself expounds it otherwise, (r) feed the flock of God that is among you, take the over∣sight or guardianship thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, playing the Bishops with them, that is, ruling and guiding of them, correcting & reforming when there is need; what ever may be thought of other Ministers, yet Bishops ever were accounted Governours; so Paul, when he sends for the Elders of Ephesus unto him, (s) bids them take heed unto themselves, and unto all the flock over whom the Holy Ghost hath made you Bishops, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to feed the Church of God, which he hath purchased with his own blood, that is, to govern them and rule them as Bishops and Visitors do use to do, especially if it should be true, that a very learned Brother doth affirm, that all these Elders were Di∣ocesan-Bishops, and came to Ephesus, as to the Me∣tropolis or Arch-Bishops Sea, to take instructions from the Apostle for the Government of their se∣veral and particular Stations and Jurisdictions; but

some kind of Bishops wee are sure they were, and Jurisdiction and Inspection wee are sure they had; and it is notorious that the Kings and Emperors among the Heathen were called Shepheards, (t) that ••aith of Cyrus, he is my Shepheard, aad shall perform all my pleasure, even saying to Jerusalem, thou shalt be built, and to the Temple, thy foundation shall be laid: What a Magnificent and gallant Fellow is Agamemnon by the Poet said to be? yet he calls him in the Illiades 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Shepheard or Pastor of the People, many times, so that they were not mad without colour of reason, and antiquity, that made their Bishops and Pastors Princes in Germany, and other parts of Christendome, in former times; neither could that Order and Injunction of Christ to Peter, to feed his Sheep, have raised the Pope to that transcendant pitch he still is at, if feeding had not in it something that signified to rule and govern; and the Prince and Priest among the Egyptians and Midianites, were so neer of kin to one another, that our Translators knew not whether to translate the Hebrew word Priest or Prince, but put the one in the Text, and the other in the Margent of our Bi∣bles (u), and sure we are, that hee who at the first was Pastor, was afterwards Priest, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (w), and Princeps at the last; if there had not been some settle or bottome to stand on, they would have been called down before ever they could have clamberd up so high.

Argu. 5. What a Father or a Master of a Family is unto his Children and Servants, that every Mi∣nister

of the Gospell is unto the Church of God; for Families were not onely the first Societies or Corporations in the World, but also the Fountains and Originalls of all succeeding Corporations and Societies, and cannot but have some savour of, and resemblance to the Womb wherein they first were bred; Kingdoms, the most magnificent and glori∣ous Societies and Corporations, are called Families, for what the Psalmist wisheth unto Kingdoms (x), the Prophet long after wisheth unto Families, without altering any word but that (y), and as Kingdoms so the greatest Common-wealths; a De∣cree is passed in the Senate, that Tully for his emi∣nent service in the case of Catiline, should be styled the Father of his Country; and indeed the Church of Christ in Gospell-times is often called by the name of Family or Houshold, (z) ye are no more fo∣reiners and strangers, but Citizens with the Saints, and of the houshold of God; and again, (a) of whom is na∣med the whole family of heaven and earth, that is, the Catholick or Universall Church of Christ; for as in a Family there is a clue or thread that runnes through all, and binds the members fast together, by some relation or compliance of Brothers, Sisters, Fellows, Friends; so in the Church, there is a tye or common bond that knits the members into one Society, (b) for by one spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bound or free, and have been all made to drink into one spirit, that is, have been engaged and obnoxious unto one another, as the members of the same Society and Body are.

But Fathers and Masters of Families are ••harg∣ed and obliged unto Discipline, as well as Do∣ctrine; Abraham had in his House three hundred and eighteen Servants that were so well trained up and Disciplined, that they rescued captive Lot, & brought again the goods and persons that were taken from the King of Sodom (c), and its worth the nothing, that the word translated trained, in a Mili∣tary way, doth also signifie the instruction or tea∣ching that is used by Parents to their Children, (d) train up a child in the way he should go, or as in the margent, Catechise; and he did not only train them up, but order and command them, as appears in what God saies of him, (e) for I know him, that he will command his children and houshold after him, and it seems to be a duty that is laid in generall upon all Parents, that they bring up their Children in the nurture and admonition of the Lord (f), 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and for want of this Discipline, this nurture and admonition, Elie and his House were utterly destroyed and ruined, he preached as good Doctrine to them as could be wished, (g) nay, my sons, for it is no good report that I hear of you, ye make the Lords people to transgresse, but did not exercise that Discipline that God in a solemn Law enacted against disobedient and rebellious Children (h), & hath charged upon all the Parents in the world, for which both he and his were utterly destroyed and rooted out, as God expresly sayes (i), and therefore the Apostle might well make that a Character or qualification of a Minister, that was fit to bee Or∣dained, (k) one that ruleth his own house well, having

children in obedience, with all gravity, for if one know not how to rule his own house, how shall he take care for the Church of God? which is so pregnant and plain an instance, that we see not how any body can be ex∣empted, nor who can acquit us, and release us of this charge: for it is put in as a necessary qualifica∣tion of a Minister, and should be well considered and weighed before they do presume (that are in∣trusted) to ordain, although its possible a lawfull Minister may not be so well able to rule and go∣vern, as to teach, yet the one is as well his duty as the other.

Argu. 6. Those that are furnished and fitted for Discipline, as well as Doctrine, are charged with Discipline as well as Doctrine, for God doth not furnish men with Arms and Ammunition, as we do sometimes, for Ornament and Ostentation, as Darius Army that came first down against Alexan∣der, and fought at Olyssus, in the Straites of Cilicia, which looked rather like a May-game, than an Army; but for use and execution, for so saith the Apostle, (l) the weapons of our warfare are not carnal, but mighty through God, to the putting down of strong holds, casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, and having in a readinesse to revenge all disobedience; these weapons are nothing else but the proper and ma∣nifest gifts and graces of Gods Spirit, which are alwayes given for profit and imployment (m); how doth Paul exercise & use these weapons against that

wretched Conjurer, that would have rescued the Governour whom Paul had conquered and taken Prisoner for Christ? his Belt and Sword were not put on for ornament only, but also for use and execution. It was known who was the Consul a∣mong the Romans, by the Rods and Axes that were born before him; and the investiture of Knights and Barons is done by girding on their garbs and arms, as that great Officer, And I will cloth him with thy robe, and strengthen him with thy girdle, and will com∣mit thy Government into his hands, and he shall be a fa∣ther to the Inhabitants of Jerusalem, and to the House of Juda, and the key of the House of David, will I lay upon his shoulder, so he shall open and none shall shut, and he shall shut and none shall open: for as God doth not require us to act and exercise before we have abilities and instruments; so when we have them he would not have us idle, wherefore I put thee in remembrance to stirre up the gift of God that is in thee, by the putting on of my hands; for God hath not given us the spirit of fear, but of power, of love, and of a sound mind; for its truly said, use legs and have them, so as truly, have legs and use them.

But God hath furnished and fitted Ministers as well for Discipline, as Doctrine; for the Word of God which Ministers are to mannage and apply, serves for the one as well as the other, is profita∣ble for Doctrine, for reproof, for correction, for instructi∣on in right eousness, that the Man of God may be perfect, throughly furnished unto all good works, where hee is furnished and fitted for Discipline (we see) as well as Doctrine; reproof, and correction, a••e tearms of Discipline,

& howsoever words are counted wind, yet the words of Ministers are more, (r) behold, I wil make my words in thy mouth fire, and this people wood, and it shall devoure them; some men have very sharp tongues; he that was famous for abuses stript and whipt, had nothing but his tongue to whip them with; and the Holy Ghost assures us, that there be some whose teeth are spears and arrows, & their tongue a sharp sword (s), and therefore it was no Soloecism nor improper Phrase, when the Apostle bids Titus re∣buke them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cuttingly, that they may be sound in the faith (t); Peter was a good Sword-man, as did appear when he cut of Malcus ear, although he was not on the Pillory, and he was not dull in handling of the Spirituall Sword, for when Ananias and Sa∣phira would adventure to jest with edge tools, to play the Hypocrits in so select and sacred a Con∣vention, they found that Peter did loquill apides, spake like the piercing of a Sword, as the wise man expresseth it (u); they found his doom and sentence was quickly followed with execution (w); what did Paul mean think wee, when hee threatens the Corinthians to come unto them with a rod (x)? was it not the same, that a School-master doth mean when he calleth for a rod or ferula? its true, that School-masters should study all diversions and wayes of ordering their Scholars and Disciples without this open execution, but if the rod be not expected, they will do nothing, they will be baffled and despised, which will evacuate all his instructi∣ons, he shall find his Doctrine quickly sleighted, if it be not edged and improved by Discipline, as

Paul to Titus, (y) these things speak and exhort, and re∣buke with all authority, let no man despise thee; as it is said of Kingdoms and Commonwealths, that con∣tempt is alwayes the fore-runner of insurrections and confusions; as in the Fable of the Frogs, and the Beam that Jupiter let fall among them; at first they trembled and durst not look at it, but when they sound they might approach without danger, that they might lacessere impunè, they wholly fell into disorder, and cast off all respect and care of duty to him; some School-masters have thought it proper instead of whipping Boyes, to restrain and lock them up in the School, when all their Fellows go to play, where they shall lye if they will not learn. Gods Ministers are furnished for this way, have given to them the Keyes of the Kingdom of Hea∣ven, that Key of David, that openeth and no man shut∣eth, and shuteth and no man openeth (z), whereby they are enabled to shut out those that are unruly and unquiet in the Church; Christ promised those keys to Peter (a), not only the Key of Doctrine to open and explain the Scripture to them, but also the key of Discipline to open and shut, remit and restrain their faults; as the Master when a Scholar cannot say his Lesson, or hath committed some notorious crime, locks him up in the School, untill he have expressed his remorse and reformation: so Gods Ministers when any of their people are exorbitan••, restrain and bind them to their good behaviour, exclude them from communion or enjoyments of the Ordinances, untill repentance do solicite their release; and therefore when Christ did give the

Keys unto th••n, he used those tearms of b••nding and loosing, remitting and retaining, whose soever sin ye remit, they are remitted to them, and who soever sins ye retain, they are retained; which is not onely a declaring and discovering whose sins God doth remit or not remit, but God hath vested in them power and authority to do it, as proper Judges in the Case; as at the Assizes, there is almost no body but can tell who is cast or quit, who is to dye, and who not, yet none have power to order executi∣on but the Judge himself, who is in Commission, and hath authority derived to him for that end. Peter did but declare what was resolved by the Holy Ghost, in the Case of Ananias and Saphira, but he did it as a Judge, and execution followed; so Paul with that in destuous Corinthian, doth not only discover and declare what was to be effected and done by God, but doth it▪ shuts him up in a Dungeon, and sets the Devill to be his Gaoler un∣till by true repentance he moved compassion in the Apostle, and was released and let (out; not that this power in the Minister is absolute and in∣dependent, for if he walk not according to his rule, judge not according to that Royall Law that is to guide him, it bindeth not, but is reversible and ly∣eth open to an appeal; but if he walk according to his rule, and shut up, alave non errante, there is no man in the world can release him or let him out. The Commissioners at Lambeth, had their Prisons for mens bodies, and Lollards Tower is yet remem∣bred, but had they acted according to the rules of Christ, and set the saddle on the right horse, they

had not needed corporall and carnall prisons; had the weapons of their warfare not been carnall, they would have been more mighty than they were, but leaving their rule, they lost their efficacy.

Argu. 7. What was given by the Bishops unto such Ministers as they Ordained, and laid their hands upon, should not be grudged or denied to them by any body, for they were never accounted lavish or over liberal unto them, especially in point of Jurisdiction, that was alwayes a very tender point, and had a guard and centry alwayes on it; for conceiving themselves the sole possessors of it; they were not willing to admit of Parteners; what ever they indulged in other points, yet they said of this, as Pharaoh unto Joseph, (e) only in the Thron, I will be greater than thou; yet Bishops granted unto all that they ordained Presbyters, the use and ex∣e••cise of Discipline as well as Doctrine, as appears in the Book of ordering Bishops, Priests, and Dea∣cons, where one of the Interrogatories propound∣ed to the party to bee ordained is, Will you then give your faithfull diligence alwayes so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this Realm hath received the same, according to the Commandements of God; so that you may teach the people committed to your care and charge, with all diligence to keep and observe the same? which a reverend and learned Brother not observ∣ing, would confine all Jurisdiction unto Diocesan-Bishops,

because Presbyters had it not committed and conveyed unto them in their Ordination; but not only is it given to them in this Book, but also in the English Lyturgy or Common Prayer Book, in the large rubrick before the Communion, the Minister or Curate is directed to keep back from the Sacrament such as be open & notorious, evil li∣vers, or have done any wrong unto their Neigh∣bours, in word or deed, untill they openly pro∣sesse repentance and amendment; what is Disci∣pline if this be not, to barre them and shut them from the Sacrament, untill they openly repent and mend?

Argu. 8. What is granted and allowed to Mini∣sters by the Laws and Customes of this Nation, cannot be reasonably denyed; for the Laws of England have never favoured Usurpation in the Clergy of this Nation, but stickled and contended against the innovations and invasions both of Fo∣rein and Domestick Jurisdictions, especially since William the Norman did separate the Courts, and set the Clergy by themselves, who before were always in the same Court, and on the same Bench, with the Civil Governours, as appears by the several & frequent prohibitions that were granted by the Judges of the Upper Bench, and by the Lawyers pleaded for; but the Lawes and Customes of this Nation, allows unto the Ministers of England the use and exercise of Discipline as well as Doctrine; for such of them as have Parsonages or Rectories,

are in all Processe and Proceedings called Rectors, which in English is Governours, whence some have thought that Rectories indeed were by Divine right, but not Vicaredges, because they find it a∣mong the institutions that God hath set in the Church, (f), and God hath set in the Church, first Apostles, secundarily Prophets, third∣ly Teachers, after that miracles, then gifts of heal∣ing, helps, Governments, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, say they, such Parishes as now are called Rectories; we are not of their mind, nor doe think that Parishes were then so fixed and determined as now they be, but think them notwithstanding lawfull, and of great antiquity, and see not why any body that is Baptized and doth professe Religion, should bee excluded by his habitation. There was one in the West that contended with Mr. Samuel Hieron, about the iniquity of Parochiall bounds, and said they never were of Gods making, and it was not injury to give their dues to other Ministers, and not their own; hee told him that he met a poor Fellow on the way, who begged something for Gods sake of him, he asked him what he meant by that Hatchet that he carried at his girdle; the Fel∣low told him he was a Cooper by his Calling, and when he saw a young Ash in a Hedge, he took his Hatchet and cut it up, and carried it along with him, to make an Hoop; Mr. Hieron asked him how he durst steal another mans Ashes; O Master (said the Fellow) God never made Hedges; but wee think what the Lawes and Customes of a Nation makes, should not bee cut up by any private per∣son,

unlesse they shall bee judged by Authority evill and unlawfull, and by the same removed; we lay on this no greater stresse than it will bear, think this and the precedent argumenta ad hominem, such as may stop their mouthes that go upon such grounds; but we think all the former binding, and our selves engaged unto Discipline as well as Doctrine, untill wee see them fairly and clearly answered.

FINIS.

Notes

• (a)

  Prov. 18. 17.
• (b)

  Luk. 11. 8
• (c)

  Prov. 18. 23.
• (d)

  Exod. 10. 23.
• (e)

  Isa. 50. 10
• (f)

  Gen. 40. 14, 15.
• (g)

  John 19. 9. 10.
• (h)

  Mat. 5. 39 2, 3, 4.
• (i)

  Esth. 7. 2, 3, 4:
• (k)

  i Pet. 5.
• (l)

  1 Sam. 10. 27.
• (m)

  1 Sam. 11, 12, 13.
• (n)

  Jonas 1. 3.
• (o)

  1 Tim. 5. 17.
• (p)

  1 Tim. 3. 7.
• (q)

  John 8. 48.
• (r)

  Gen. 39. 17, 18.
• (s)

  Act. 23. 6.
• (t)

  Prov. 27. 2▪
• (u)

  Gen. 40. 14. 15.
• (w)

  Act. 24. 10.
• (x)

  Act. 4. 9. 10.
• (y)

  Joh. 18. 36. 37.
• (z)

  1 Tim. 6. 13.
• (a)

  Esth. 7. 4.
• (b)

  Luk. 9. 24.
• (c)

  Act. 20. 24.
• (d)

  Act. 22. 25, 26.
• (e)

  Act. 24. 10
• (f)

  Ph. 1. 17.
• (g)

  Mat. 26. 31.
• (h)

  Act. 26. 16 1 Cor. 4. 1.
• 1 p. 3. 20. 21.
• (i)

  Act. 27. 22▪
• (k)

  v. 31.
• (l)

  Act. 13. 26.
• (m)

  Rom. 10. 13. 14, 15.
• (n)

  Act. 11. 14
• (o)

  1 Tim. 4. 16.
• (p)

  Mat. 5. 14. 15.
• (q)

  Rev. 2, 5.
• (r)

  Mark. 16. 15, 16.
• (s)

  Mat. 16. 26.
• (t)

  Luk. 16. 25
• (u)

  Luk. 23. 43.
• (w)

  1 Pet. 5. 8.
• (x)

  1 Pet. 1. 9.
• (y)

  Act. 13. 46
• (z)

  Mat. 21. 25.
• (a)

  2 Tim 3. 16.
• (b)

  2 Pet. 1. 21
• (c)

  Rev. 22. 15.
• (d)

  Rom. 3. 8.
• (e)

  Job. 14. 4.
• (f)

  1 Cor. 1. 26.
• (g)

  2 Sam. 15. 11.
• (h)

  2 King. 10. 29.
• (i)

  1 King. 12. 26, 27, 28.
• (k)

  2 Thes. 2. 4
• (l)

  Prov 30. 4.
• (m)

  Rom. 3. 2. 1 Pet. 4. 11.
• (n)

  1 Cor. 4. 9
• (o)

  2 Cor. 11. 23, 24, 25, 26, 27, 28.
• (p)

  Joh. 15. 16
• (q)

  Jer. 15. 10.
• (r)

  2 Tim. 2. 3. 4.
• (s)

  Jer. 20. 8, 9
• (t)

  1 Cor. 9. 16
• (u)

  Mark 9. 43, 44.
• (w)

  2 Cor. 4. 13.
• (x)

  Act. 20 28
• (y)

  Col. 4. 17.
• (z)

  Gen. 27. 39. 40.
• (a)

  Act. 14. 17▪
• (b)

  Ezek. 29. 18, 19, 20.
• (f)

  Eccles. 9 1.
• (g)

  Levit. 26. 25.
• (h)

  2 Chron. 15. 3, 5, 6.
• (i)

  1 King. 12. 26, 27, 28.
• (k)

  2 Chron. 13. 9.
• (l)

  2 Kings 17. 7, 8,
• (m)

  2 Chro▪ 36. 16.
• (n)

  Mat 3. 10▪
• (o)

  1 Thes. 2: 16. 29.
• (p)

  Acts 13. 46, 47.
• (q)

  Rev. 6. ••.
• (r)

  Psal. 80. 13
• (s)

  Mat. 28. 2.
• (t)

  Mat. 16. 18
• (u)

  Rev. 2. 1.
• (w)

  Mat. 21. 43.
• (x)

  Jer. 7. 12.
• (y)

  2 Chron. 36. 16.
• (z)

  Rev. 2. 3.
• Vers. 4, 5, 6.
• (b)

  1 Cron. 15. 18.
• (c)

  2 Cron. 13. 9.
• (d)

  Joh. 21. 15, 16, 17.
• (e)

  Act. 20. 29. 30.
• (f)

  Act. 20. 28
• (g)

  Act. 20 31
• (h)

  Rev. 2. 2.
• (i)

  Mat. 13. 25
• (k)

  1 Cor. 16. 13.
• (l)

  2 Tim. 4. 6
• (m)

  2 Tim. 4. 2, 3, 4.
• (n)

  Jud. 3.
• (o)

  1 Sam. 17. 28.
• (p)

  Luk. 19. 41, 42, 43, 44.
• (q)

  1 Cor. 14. 3.
• (r)

  1 Pet 4. 10
• (s)

  Gal. 6. 10.
• (t)

  Numb. 11. 29.
• (u)

  1 Tim. 6. 18, 19.
• (w)

  Mat. 24. 45.
• x

  1 King. 1. 5.
• (y)

  Jer. 23. 21 Luk. 10. 17.
• (z)

  Act. 19. 15, 16.
• (a)

  1 Pet. 4. 15.
• (b)

  Gen. 27. 22
• (c)

  Joh. 16. 2.
• (d) Joh. 8. 48
• (e)

  1 Sam. 15. 13.
• (f)

  v. 26, 27, 28
• (g)

  Jud. 20. 1.
• (h)

  1 Thes. 5. 11.
• (i)

  Tit. 2. 4, 5.
• (k)

  1 Tim. 1. 7
• (l)

  1 Tim. 2. 12
• (m)

  Luk. 5. 39
• (n)

  Jer. 6. 16.
• (o)

  1 Thes. 5. 12, 13.
• (p)

  1 Cor. 14.
• (q)

  1 Sam. 17. 39.
• (r)

  Heb. 4. 14.
• (s)

  Rom. 16, 17, 18.
• (t)

  2 Tim. 1. 13. chap. 3. 10.
• (t)

  Numb. 13. 20.
• (u)

  Rom. 11. 16.
• (w)

  Act. 2. 41.
• (x)

  Isa. 59. 5.
• (y)

  Gal. 5. 16.
• (z)

  Zach. 13. 5
• (a)

  Joh, 6, 66, 67.
• (b)

  Mat. 9, 37
• (c)

  Heb. 6. 1, 2.
• (d)

  Gen. 11. 9.
• (e)

  1 Tim. 1. 3, 4.
• (f)

  1 Chron. 28. 11, 12, 13.
• (g)

  1 Cor. 3: 10.
• (h)

  1 Tim. 1. 6, 7.
• (i)

  Act. 19. 52.
• (k)

  1 Cor. 14. 23.
• (l)

  Mat. 18. 20.
• (m)

  Psal. 139. 16.
• (n)

  Act. 7. 38.
• (o)

  2 Chron. 15. 3.
• (p)

  Act. 9. 31.
• (q)

  Prov. 25. 19.
• (r)

  Col. 2. 19. Eph. 4. 12, 13.
• (s)

  Col. 2. 5.
• (t)

  1 Cor. 11. 34.
• (u)

  Rom. 12. 4, 5.
• (w)

  1 Cor. 12. 14.
• (x)

  Eph. 4. 12
• (y)

  Heb. 13. 24
• (z)

  Exod. 19. 5, 6.
• (a)

  Numb. 16. 3.
• (b)

  1 Cor. 1••. 28, 29.
• (c)

  Exod. 28. 1.
• (d)

  1 Sa. 1. 11.
• (e)

  Dan. 1. 3, 4, 5.
• (f)

  Act. 6. 3.
• (g)

  1 Sam. 3. 4, 5, 6, 7, 8.
• (h)

  1 King. 13. 8, 9.
• (i)

  v. 18, 19.
• (k)

  v. 24.
• (l)

  2 King. 2. 3. 5.
• (m)

  1 Sam. 19. 20.
• (n)

  1 Sam. 10. 12.
• (o)

  1 Tim. 3. 1, 2, 3, 4, 5, 6, 7. Tit. 1. 6, 7, 8, 9.
• (p)

  Luk. 24. 4.
• (q)

  Judg. 9. 28. 29.
• (r)

  1 Sam. 17. 33, 34, 35, 36.
• (s)

  1 Tim. 3. 10
• (t)

  2 Tim. 2. 1. 5.
• (u)

  1 Tim. 1. 18.
• (w)

  2 Tim. 1. 6
• (x)

  1 Tim▪ 4. 14.
• (y)

  1 Tim. 1. 3.
• (z)

  1 Tim. 5. 22.
• (a)

  Tit. 1. 5.
• (b)

  Phil. 2. 22.
• (c)

  Mal. 1. 14
• (d)

  1 King. 10. 5.
• (e)

  Isa. 6. 1, 2, 3, 4. Dan. 7. 9, 10.
• (f)

  Rom. 12. 7.
• (g)

  Mat. 25. 14
• (h)

  Rom. 13. 6.
• (i)

  Num. 1. 51.
• (k)

  2 Sam. 6▪ 6, 7.
• (l)

  Num. 11. 16 17.
• (m)

  Exod. 18. 19, 20.
• (n)

  2 Chron. 8 14.
• (o)

  Luk. 1. 8, 9
• (p)

  1 Chron. 24. 18.
• (q)

  1 Tim. 4. 13, 15.
• (r)

  2 Cor. 2. 16
• (s.)

  Mat. 10. 5.
• (t)

  Luk. 24. 49
• (u)

  Act. 2. 2, 3, 4.
• (w)

  Rev. 1. 20.
• (x)

  Psal. 104. 4
• (y)

  Psal. 68. 17, 18.
• (z)

  Dan. 7. 10.
• (a)

  Luk. 7. 8.
• (b)

  Psa. 115. 5, 6, 7.
• (c)

  1 Tim. 3. 2.
• (d)

  1 Cor. 9. 13
• (e)

  Num. 3. 38
• (f)

  1 Tim. 3. 15.
• (g)

  1 Tim. 3. 4, 5.
• (h)

  Eccl. 12. 11.
• (i)

  Act. 19. 32
• (k)

  2 Tim. 3. 15.
• (l)

  Act. 8. 30. 31.
• (m)

  Joh. 5. 39.
• (n)

  2. Tim. 2. 15.
• (o)

  Luk. 12. 42
• (p)

  Ezek. 13. 10, 11, 12, 13, 14, 15.
• (q)

  Vers. 22.
• (r)

  Rom. 4. 11.
• (s)

  Mat. ••8. 19, 20. 1 Cor. 11 23.
• (t)

  Acts 6. 4.
• (u)

  2 Cor. 5. 20
• (w)

  Jer. 15. 9.
• (x)

  Deut. 5. 27▪ Exod. 19. 8, 9.
• (y)

  1 Thess. 5. 17.
• (z)

  Jam. 5. 14, 15.
• (a)

  Heb. 7. 25.
• (b)

  Mat. 6. 7, 8.
• (c)

  Pro. 29▪ 19
• (d)

  1 Cor. 4 21
• (e)

  Heb. 12. 6, 7
• (f)

  2 Tim. 4. 2.
• (g)

  Mat. 18 15, 16.
• (h)

  Act. 26. 18.
• (i)

  Mat. 4. 19. Luk. 5. 10.
• (k)

  Mat. 10. 1, 2. Luk. 6. 13.
• (l)

  Luk. 10. 17.
• (m)

  Mat. 28. 19 20. Joh. 20. 21, 22, 23.
• (n)

  Luk. 24. 49.
• (o)

  Act. 26. 17.
• (p)

  Act. 9. 26. 27, 28.
• (q)

  Gal. 2. 9, 10
• (r)

  Act. 18. 9, 10.
• (s)

  2 Tim. 3. 14
• (t)

  Pro. 17. 12.
• (u)

  Num. 16.
• (w)

  Luk. 9. 1.
• (x)

  Mar. 9. 29
• (y)

  Mat. 28. 18
• (z)

  Joh. 17. 22.
• (a)

  Mat. 28. 20
• (b)

  Gen. 40. 23.
• (c)

  Psal. 110. 1.
• (d)

  Eph. 4. 11, 12, 13.
• (e)

  Tit. 2. 15.
• (f)

  1 Tim. 4. 12
• (g)

  Mat. 13. 54, 55, 56, 57.
• (h)

  1 Tim. 2. 12.
• (i)

  1 Cor. 3. 2
• (k)

  Act. 19. 38.
• (l)

  Act. 19. 33, 34.
• (m)

  Mat. 7. 25. Luk. 6. 48.
• (n)

  2 Thes. 3. 2.
• (o)

  Job. 41. 20
• (p)

  Luk. 12. 52, 53.
• (q)

  Mat. 5. 39:
• (r)

  Mat 27. 52
• (s)

  1 Chron. 22. 8.
• (t)

  2 Chron 9. 25.
• (u)

  1 Pet. 5. 8
• (w)

  Heb. 5. 12.
• (x)

  Heb. 6, 7, 8
• (y)

  Mat. 12. 45
• (z)

  Psal. 11. 3.
• (a)

  1 Thes. 5. 11.
• (b)

  Gal. 4. 19.
• (c)

  Isa. 49. 15
• (d)

  2 Sam. 13. 13.
• (e)

  Deut. 21: 18, 19, 20, 21.
• (f)

  Tit. 3. 10, 11.
• (g)

  2 Tim. 2. 17
• (h)

  Heb. 2. 4.
• (i)

  Col. 3. 12. 13, 14.
• (k)

  2 Cor. 10. 4.
• (l)

  2 Tim. 2. 24, 25, 26.
• (m)

  Prov. 3. 9
• (n)

  Exod. 23. 19.
• (o)

  Numb. 8. 14, 15.
• (p)

  Gen. 43. 11.
• (q)

  Mal. 1. 14.
• (s)

  2 Cor. 3. 6, 7, 8, 9.
• (t)

  Gen. 39. 9. Eccles. 4. 9.
• (u)

  1 Sam. 19. 20.
• (w)

  1 Cor. 14. 33.
• (x)

  Gen. 1. 3, 4
• (y)

  Col. 2. 5.
• (z)

  1 Cor. 11. 34.
• (a)

  1 Cor. 14. 40.
• (b)

  Act. 19, 32.
• (c)

  1 Pet. 4. 15
• (d)

  1 Cor. 7. 24.
• (e)

  2 Cor. 2: 16.
• (f)

  Luk. 14. 10
• (g)

  Act. 6. 2:
• (h)

  Gen. 41. 45.
• (i)

  Act. 16. 37 Act. 22. 25.
• (k)

  Jon. 4. 9.
• (l▪

  Act. 19. ••4, 25, 26, 27.
• (m)

  Joh. 11. 48.
• (n)

  Joh. 19. 12.
• (o)

  Isa. 1. 2.
• (p)

  Jer. 8. 7.
• (q)

  Numb. 18. 20.
• (r)

  1 Sam. 2. 36.
• (s)

  Act. 27. 32
• (t)

  Mat. 4. 18, 19.
• (u)

  Mat. 10. 10.
• (w)

  1 Cor. 9. 13, 14.
• (x)

  Deut. 10. 12, 13.
• (y)

  Heb. 12. 16.
• (z)

  2 King. 18. 27, 28, ••9.
• (a)

  Eph. 1. 22, 23. 1 Cor. 12. 27.
• (b)

  1 Tim. 3. 15. Heb. 3. 6.
• (c)

  Hag. 1. 4.
• (d)

  Heb. 12: 22.
• (e)

  Rom. 12. 4, 5.
• (f)

  1 Cor. 12. 22.
• (g)

  Heb. 12. 9.
• (h)

  Jud. 17. 6.
• (i)

  2 Chron. 15 3, 5, 6,
• (k)

  2 Chron. 13 4, 5, &c.
• (l)

  Rom. 13. 5.
• (m)

  Psal. 139. 16.
• (n)

  Gen. 1. 1, 2.
• (o)

  Gen. 3 17, 18, 19.
• (p)

  Gen. 3. 15.
• (q)

  Jud. 14, 15▪
• (r)

  2 Pet. 2. 5.
• (s)

  Gen. 14. 18:
• (t)

  Gen. 20. 7
• (u)

  Psal. 105. 15.
• (w)

  Gen. 49. 4.
• (x)

  Exod. 13. 2 Exod. 22. 29.
• (y)

  Exod. 19. 22.
• (z)

  Exod. 24. 5
• (a)

  Gal. 4. 8.
• (b)

  Dan. 2. 11.
• (c)

  Act. 14 11
• (d)

  Rev. 19. 10
• (e)

  1 Cor. 10. 20, 21.
• (f)

  Rom. 2. 14, 15.
• (g)

  Gen. 8. 20, 21.
• (h)

  Jos. 24. 2.
• (i)

  Dan. 2. ••, 10
• (k)

  Gen. 10. 5▪
• (l)

  Act. 14. 11, 12, 13.
• (m)

  Gen. 9. 25▪
• (n)

  Psa. 105. 23.
• (o)

  Gen. 47. 22
• (p)

  Gen. 10. 13, 14.
• (q)

  •• Sam. 5. 1, 2.
• (r)

  1 Sam. 6. 2, 3.
• (s)

  Gen. 10. 6.
• (t)

  Job 1. 14, 15.
• (u)

  Mat. 2. 1, 2:
• (w)

  Numb. 31. 28, 29, 30▪
• (x)

  Mat. 18. 17.
• (y)

  Mat▪ 12. 41, 42.
• (z)

  Mat. 11. 11.
• (a)

  1 Tim. 3. 15.
• (b)

  Esth. 1. 22.
• (c)

  Psal. 101. per totum.
• (d)

  1 Tim. 3. 4
• (e)

  Luk. 12. 42, 43, 44.
• (f)

  Ruth. 4. 11.
• (g)

  Heb. 11. 13
• (h)

  Ps. 103. 14
• (i)

  Numb. 12. 6, 7, 8.
• (k)

  Exod. 27. 21. Exo. 28. 1. &c.
• (l)

  Numb. 3. 10
• (m)

  2 Sam. 6. 6, 7.
• (n)

  Lev. 8. 6, 7. &c.
• (o)

  1 King. 8. 22.
• (p)

  Eccles. 1. 12.
• (q)

  1 Sam. 13. 12.
• (r)

  2 Chron. 26. 16.
• (s)

  Numb. 3. 9, 10, 12, 13.
• (t)

  2 Tim. 2. 20.
• (u)

  Heb. 3. 2.
• (w)

  Exod. 25. 9.
• (x)

  Exod. 25. 40.
• (y)

  1 Chron. 28. 11, 12, 13.
• (z)

  1 Chron. 29. 19.
• (a)

  Numb. 3. 38.
• (b)

  Numb. 3. 6, 7, 8.
• (c)

  Numb. 3. 25, 26.
• (d)

  Numb. 3. 31.
• (e)

  Numb. 3. 36, 37.
• (f)

  2 Cor. 3. 11
• (g)

  2 Cor. 2. 16
• (h)

  Exod. 32. 10.
• (i)

  Exod. 3••. 1••, 13, 14. Numb. 14. 12, 13, 14, 15.
• (k)

  2 Tim. 2, 13.
• (l)

  2 Cor. 1. 20
• (m)

  Luk. 7. 4.
• (n)

  Numb 23. 19.
• (o)

  Mat. 18. 26.
• (p)

  Job 41. 11
• (q)

  Numb. 11. 23.
• (r)

  1 Sam. 26. 21.
• (s)

  Mal. 3. 6.
• (t)

  Mark 7. 36.
• (u)

  1 Tim. 3. 15.
• (w)

  Heb. 8. 13
• (x)

  Jer. 3. 15.
• (y)

  Luk. 21. 37, 38.
• (z)

  Act. 20. 31
• (a)

  2 Tim. 4. 1, 2.
• (b)

  Jer. 23. 3, 4, 5, 6.
• (c)

  Heb. 7. 18, 19.
• (d)

  Jer. 32. 40
• (e)

  Numb. 25. 12, 13.
• (f)

  Heb. 7. 20 21.
• (g)

  Isa. 44. 3.
• (h)

  Joe. 2. 28, 29.
• (i)

  Act. 2. 2, 3, 4.
• (k)

  Act. 11. 15
• (l)

  1 Cor. 12. 8, 9, 10, 11.
• (m)

  Isa 66. 20. 21.
• (n)

  v. 18. 19.
• (o)

  v. 21.
• (p)

  Rev. 1. 5, 6
• (q)

  Ezek. 4. 1, 2, 3.
• (r)

  Eccles. 10. 20.
• (s)

  Luk. 18. 31, 32, 33, 34.
• (t)

  1 Cor, 11. 23, 24, 25, 26.
• (u)

  Deut. 9. 10.
• (w)

  Ezek 40. ••.
• (x)

  Ezek. 8. 12
• (y)

  Rom. 11. 11.
• (z)

  Isa. 9. 10.
• (a)

  Isa. 54. 11, 12.
• (b)

  Ezek. 40. 45, 46.
• (c)

  Ezra. 6. 3.
• (d)

  Ezra. 3. 12, 13.
• (e)

  1 Pet. 2. 9.
• (f)

  Gen. 3. 20.
• (g)

  Gen. 2. 22.
• (h)

  Luk. 24. 47
• (i)

  Joh. 1. 18.
• (k)

  Joh. 4. 34.
• (l)

  Heb. 3. 5, 6.
• (m)

  Heb. 8. 5, 6
• (n)

  Mat. 11. 13, 14.
• (o)

  Luk. 1. 14, 15, 16, 17.
• (p)

  Joh. 1. 22. 23.
• (q)

  Mat. 21. 26
• (r)

  Joh. 1. 30.
• (s)

  Mat. 3. 15, 16, 17.
• (t)

  2 Pet. 1. 16, 17, 18.
• (u)

  Heb. 5. 5, 6.
• (w)

  Heb. 3. 1.
• (x)

  Luk. 6. 13.
• (y)

  Mark. 3. 14, 15.
• (z)

  Mat. 10. 1.
• (a)

  Luk. 10. 1, 2, 3, 4, &c.
• (b)

  v. 17.
• (c)

  Mat. 19 8.
• (d)

  Gal. 3. 15.
• (e)

  Eph. 3. 14, 15.
• (f)

  1 Cor. 12. 28.
• (g)

  4, 5, 6.
• (h)

  Luk. 24. 49
• (i)

  Act. 1. 4, 5.
• (k)

  Act. 2. 4, 5.
• (l)

  Act. 1••. 15, 16, 17.
• (m)

  Joh. 1. 6.
• (n)

  Joh. 1. 33.
• (o)

  Mat. 3. 16, 17.
• (p)

  Joh. 10. 36.
• (q)

  Mat. 28. 18, 19, 20.
• (r)

  Joh. 5. 7, 8.
• (s)

  Joh. 10. 30.
• (t)

  Joh. 5. 17, 18, 19.
• (u)

  Joh. 1. 18.
• (w)

  Heb. 1. 2.
• (x)

  Heb. 1. 2.
• (y)

  Mar 12. 6, 7.
• (z)

  Luk. 3. 23.
• (a)

  Gal. 3. 13.
• (b)

  Eph. 4. 8.
• (c)

  Eph. 1. 22, 23. Eph. 5. 23.
• (d)

  Luk. 6. 13.
• (e)

  Act. 9. 5, 6.
• (f)

  1 Cor. 1. 1.
• (g)

  2 Cor. 1. 1.
• (h)

  Rev. 1. 9.
• (i)

  Rev. 1. 18.
• (k)

  Mat. 28. 19.
• (l)

  Joh. 20. 21, 22, 23.
• (m)

  Mark 16. 15, 16, 17, 18.
• (n)

  Act. 28. 4, 5,
• (o)

  Heb. 2. 4.
• (p)

  Act. 4. 10.
• (q)

  Act. 9. 34.
• (r)

  Rom. 15. 18. 19.
• (s)

  Esth. 7 2.
• (t)

  Eph. 4. 8.
• (u)

  1 Sam. 30. 26.
• (w)

  Gen. 14. 21.
• (x)

  2 Cor. 3. 21, 2.
• (y)

  Eph. 4. 11, 12.
• (z)

  Exod. 36. 2.
• (a)

  Job. 14. 18, 19.
• (b)

  Eph. 4. 13
• (c)

  Joh. 21. 22, 23.
• (d)

  Mat. 28. 20
• (e)

  Mat. 5. 14, 15.
• (f)

  Rev. 1. 20.
• (g)

  Act. 27. 20.
• (h)

  Rev. 11. 10, 11.
• (i)

  Mat. 28. 19
• (k)

  Joh. 14. 18
• (l)

  Joh. ••4. 16, 17.
• (m)

  Act. 5. 3, 4
• (n)

  Joh. 14, 15
• (o)

  Joh. 16. 13, 14.
• (p)

  Act. 1••. 28
• (q)

  Act. 20. 23.
• (r)

  Heb. 2. 4.
• (s)

  Act. 19. ••.
• (t)

  1 Cor. 12. 8, 9, 10, 11.
• (u)

  Rev. 12. 11
• (w)

  Gen. 41. 45.
• (x)

  Dan. 1. 7.
• (y)

  1 Tim. 6. 11. 2 Tim. 3. 17.
• (z)

  Gen. 15. 2.
• (a)

  1 Cor. 4. 1. 2. Tit. 1. 7.
• (b)

  2 Cor. 5. 20.
• (c)

  Eph. 4. 2.
• (d)

  Rev. 1. 20.
• (e)

  1 Tim 3. 2, 3, 4, 5, 6, 7.
• (f)

  Tit. 1. 6, 7, 8, 9.
• (g)

  Act. 13. 2, 3, 4.
• (h)

  Jer. 23. 21, 21.
• (i)

  Act. 20. 28
• (k)

  Luk. 24. 39.
• (l)

  1 Tim. 5. 23.
• (m)

  Jud. 20. 10
• (n)

  2 Tim. 2. 3, 4.
• (o)

  1 Cor. 9. 7.
• (p)

  Gal. 6. 6.
• (q)

  1 Tim. 5. 18.
• (r)

  1 Cor. 9. 13, 14.
• (s)

  1 Cor. 9. 11
• (t)

  2 Tim. 1. 6
• (g)

  Mat. 15. 13
• (h)

  Gen. 27. 35.
• (i)

  Heb. 1••. 17
• (k)

  1 Sam. 12. 19.
• (l)

  1 Sam. 8. 22.
• (m)

  1 King. 10. 5.
• (n)

  Eccles. 10. 6, 7.
• (o)

  Eccles. 10. 8.
• (p)

  Deut. 19: 14.
• (q)

  Deut. 27. 17.
• (r)

  Eccles. 1. 10.
• (s)

  Neh. 7. 63, 64, 65.
• (t)

  Esth. 9. 10▪ 15, 16.
• (u)

  2 King 5: 20.
• (w)

  Prov. 29. 9.
• (x)

  Isa. 57. 20
• (y)

  Prov. 1. 11, 12, 13.
• (z)

  Eph. 4. 14.
• (a)

  Rev. 6. 6, 7, 8.
• (b)

  Eph. 4. 12.
• (c)

  1 King. 8. 13.
• (d)

  Ezek. 40.
• (e)

  1 Cor. 3. 10
• (f)

  Heb 3. 4.
• (g)

  1 King. 10. 4, 5.
• (h)

  Jer. 3. 15.
• (i)

  1 Tim. 1. 3, 4.
• (k)

  2 King. 4. 39, 40, 41.
• (l)

  Act. 20. 28.
• (m)

  Eph. 4. 11
• (n)

  Tit. 1. 5.
• (o)

  Tit. 1. 9.
• (p)

  2 Tim. 1. 13.
• (q)

  Act. 15. 1.
• (r)

  Act. 15. 28
• (s)

  Heb. 5. 14.
• (t)

  2 Tim. 2. 15.
• (u)

  1 Cor. 3. 1, 2.
• (w)

  Ezek. 33. 32.
• (x)

  1 Chron. 15. 22.
• (y)

  Isa. 54. 13
• (z)

  Jer. 31. 34
• (a)

  Joh. 6. 44, 45.
• (b)

  2 Cor. 5. 17.
• (c)

  Exod. 20. 2.
• (d)

  Exod. 32. 7.
• (e)

  Deut. 4. 33
• (f)

  Gal 3. 19.
• (g)

  Jam. 1. 18.
• (h)

  1 Cor. 4. 15.
• (i)

  1 Cor. 3. 9.
• (k)

  Gen. 2. 7.
• (l)

  2 Cor. 4. 6.
• (m)

  1 King. 18. 38, 39.
• (n)

  2 Cor. 4. 7
• (o)

  1 Cor. 3. 5.
• (p)

  1 Cor. 3. 7
• (q)

  2 Cor. 5. 19, 20.
• (r)

  2 Cor. 3. 6.
• (s)

  Act. 8. 26. &c.
• (t)

  1 Cor. 3.
• (u)

  Luk. 21. 37, 38.
• (w)

  2 Tim. 4. 1, 2, 3.
• (x)

  1 Cor. 9. 16.
• (y)

  Zach. 13. ••5
• (z)

  Rom. 14. 23.
• (a)

  Judg. 2. 1, 2, 3, 4.
• (b)

  1 Sam. 2. 27.
• (c)

  Mat. 4. 19.
• (d)

  Luk. 12. 3••.
• (e)

  Joh. 1. 36, 37. &c.
• (f)

  1 Pet. 4. 10.
• (g)

  Jam. 5. 19, ••0,
• (h)

  1 Thes. 5. 1.
• (i)

  Heb. 3. 13.
• (k)

  1 Cor. 1. 27, 28, 29.
• (l)

  Act. 4. 13.
• (m)

  Mat. 13. 54, 55, 56.
• (n)

  1 Cor. 14. 24, 25.
• (o)

  Exod. 4: 10, 11, 12.
• (p)

  Act. 14. 12.
• (q)

  Act. 9. 13, 14, 15, 16.
• (r)

  Gal. 2. 6.
• (s)

  Phil. 2. 12.
• (t)

  Jud. 20, 21▪
• (u)

  Col. 4. 17.
• (w)

  1 Cor. 3. 10.
• (x)

  1 Thes. 5. 12, 13.
• (y)

  1 Cor. 14. 33.
• (z)

  Phil. 4. 3.
• (a)

  Tit. 2, 3, 4.
• (b)

  1 Pet. 3. 1, 2.
• (c)

  2 Tim. 1. 5. 2 Tim. 3. 15.
• (d)

  Prov. 31. 1, 2.
• (e)

  1 Cor. 14 34, 35.
• (f)

  1 Tim. 2. 12, 13, 14.
• (g)

  Rom. 10. 14, 15.
• (h)

  Isa. 49. 5.
• (i)

  Joh. 10. 16.
• (k)

  1 Cor. 3. 10, 11.
• (l)

  1 Cor. 28. 11, 12, 13.
• (m)

  Gal. 1. 8, 9
• (n)

  Tit. 1. 11.
• (o)

  1 Tim. 4. 15.
• (p)

  Heb. 13. 17
• (q)

  Joh. 3. 5.
• (r)

  1 Cor. 12, 13.
• (s)

  1 Mat. 12. 31, 32.
• (t)

  Zach. 12: 10
• (u)

  1 Cor. 2. 11
• (w)

  Joh. 5. 17
• (x)

  Joh. 6. 45
• (y)

  Mat. 18 20
• (z)

  Mat. 28. 20
• (a)

  2 Cor. 13. 3
• (b)

  2 Cor. 5. 20
• (c)

  2 Cor. 5. 19, 20.
• (d)

  Gal. 4. 19.
• (e)

  Gal. 3. 27.
• (f)

  Mat. 3. 16.
• (g)

  Act. 2. 3, 4.
• (h)

  1 King. 22. 22.
• (i)

  2 Tim. 3. 16 2 Pet. 1. 21.
• (k)

  1 Tim. 4. 1.
• (l)

  Act. 20. 23.
• (m)

  Act. 21. 10, 11. Heb. 2. 4.
• (u)

  Numb. 11. 29.
• (o)

  Rom. 8. 14.
• (p)

  1 Cor. 12. 29, 30.
• (q)

  Phil. 4. 3.
• (r)

  1 Cor. 12. 8, 9, 10, 11.
• (s)

  Act. 19. 6.
• (t)

  1 Tim. 3. 2, 3, 4, 5, 6, 7.
• (u)

  2 Tim. 2. 2.
• (w)

  1 Tim. 3. 2.
• (x)

  Numb. 11, 25, 26, 27, 28, 29.
• (y)

  1 Cor. 12. 11.
• (z)

  Mat. 4. 19
• (a)

  Numb. 11. 16.
• (b)

  Exod. 18. 21.
• (c)

  1 Sam. 16. 18.
• (d)

  Act. 9. 13, 14, 15.
• (e)

  Numb. 11▪ 28.
• (f)

  Numb. 11. 17.
• (g)

  Numb. 1••. 6, 7.
• (h)

  Numb. 11. 17.
• (i)

  Exod. 18. 13, 14, 26.
• (k)

  1 Sam. 11.
• (l)

  1 Sam. 10. 12.
• (m)

  2 Chron. 26.
• (n)

  v. 16, 17, 18, 19, 20.
• (o)

  2▪ Chron. 19. 11.
• (p)

  Deut. 17. 18, 19.
• (q)

  Jes. ••1. 8.
• (r)

  Deut 17. 9.
• (s)

  Numb. 25. 7. 8.
• (t)

  1 Chron. 17. 7.
• (u)

  v. 9.
• (w)

  2 Chron. 17. 6.
• (x)

  v. 3.
• (y)

  1 Chron. 13. 9, 10, 11.
• (z)

  1 Chron. 15. 13.
• (a)

  2 Chron. 19. 4.
• (b)

  2 Chron. 17. 9.
• (c)

  Deut. 33. 10.
• (e) 2 Chron. 19. 4.
• (e)

  Deut. 17. 8, 9, 10, 11.
• (f)

  2 Chron. 30. 10, 11.
• (g)

  1 Cor. 14. 33.
• (h)

  2 Chron. 19. 11.
• (i)

  2 Chron. 19. 4, 5, 6, 7.
• (k)

  Jos. 24. 1, 2. &c.
• (l)

  2 Chron. 20. 5, 6. &c.
• (m) 2 Chron. 29. 5. 6. &c.
• (n)

  Jonah. 3. 6. 7, 8.
• (o)

  Eccles. 8. 4
• (p)

  Jer. 18. 18.
• (q)

  Mat. 23. 34.
• (r)

  Luk. 2. 46, 47.
• (s)

  Mat 10. 5. Luk. 10. 1.
• (t)

  Act. 13. 14, 15.
• (t)

  Heb. 8. 10, 11.
• (u)

  Prov. 29. 1. 1.
• (w)

  Eccles. 5. 3
• (x)

  Act. 7. 12.
• (y)

  Exod. 4. 10, 11, 12, 13, 14.
• (z)

  Luk. 2. 29.
• Jer. 18. 18▪
• (a)

  Mat. 23. 34
• (b)

  Eccles. 12. 9, 10, 11.
• (c)

  Mat. 11. 42
• (d)

  Luk. 2. 47.
• (d)

  Mat. 10. •• Luk. 22. 14.
• (e)

  v. 8.
• (f)

  1 Cor. 9. 1.
• (g)

  Act. 26. 16
• (h)

  Luk. 10. 17, 18, 19.
• (i)

  Act. 13. 1.
• (k)

  Act. 13. 9, 10, 11.
• (l)

  Act. 14. 8, 9, 10.
• (m)

  Act. 13. 14, 15.
• (n)

  Act. 8. 1.
• (o)

  Act. 11. 19 20, 21.
• (p)

  Act. 8. 14, 15, 16, 17.
• (q)

  Act. 11. 22, 23, 24.
• (r)

  Act. 11. 19.
• (s)

  Act. 4. 31.
• (t)

  Act. 8. 6, 7.
• (u)

  Ezek. 34. 11, 12, 13.
• (w)

  Act. 8. 3.
• (x)

  Act. 26. 10
• (y)

  Act. 11. 22
• (z)

  Act. 5. 40.
• (a)

  Act. 6. 10.
• (b)

  Luk. 10. 1, 2.
• (c)

  Act. 2. 4.
• (d)

  Luk. 24. 49
• (e)

  Act. 6. 5, 6.
• (f)

  Act. 8. 12, 13. 37, 38.
• (g)

  Act. 2••. 8.
• (h)

  Mat. 28. 19.
• (i)

  Act. 13. 1.
• (k)

  1 Cor. 14. 3.
• (l)

  1 Cor. 14. 2, 3, 4, 5.
• (m)

  Eph. 4. 11. 1 Cor. 12. 28.
• (n)

  1 Cor. 14. 30.
• (o)

  1 Cor. 14. 1.
• (p)

  1 Cor. 14. 31.
• (q)

  Luk. 19. 13.
• (r)

  1 Cor. 14. 34, 35.
• (s)

  1 Cor. 14: 3.
• (t)

  v. 29.
• (u)

  1 Sam. 19. 23, 24.
• (w)

  Eph. 4. 11
• (x)

  1 Cor. 14. 28.
• (y)

  v. 29.
• (z)

  1 Cor. 12. 17.
• (a)

  Act. 11. 27. 28.
• (b)

  Act. 13. 1.
• (c)

  Numb. 11. 29.
• (d)

  1 Cor. 14. 13.
• (e)

  1 Cor. 14. 26.
• (f)

  1 Cor. 6. 12.
• (g)

  v. 15.
• (h)

  1 Cor. 12. 28.
• (i)

  Eph. 4. 11, 12.
• (k)

  Act. 11. 28
• (l)

  Act. 21. 9, 10, 11.
• (m)

  Joh. 16. 13.
• (n)

  Act. 2. 16, 17, 18, 19.
• (o)

  2 Pet. 1. 21
• (p)

  1 Pet. 1. 10, 11, 12.
• (q)

  Eph. 3. 5.
• (r)

  1 Cor. 14. 30.
• (s)

  1 King. 20. 11.
• (c)

  1 Cor. 14. 1, 2, 3, 4.
• (a)

  2 Chron. 11. 14, 15.
• (b)

  2 Chron. 9. 3, 4.
• (c)

  Dan. 1. 3, 4, 5.
• (d)

  Job 33. 23
• (e)

  Mal. 1. 14.
• (f)

  1 Thes. 2. 7
• (g)

  1 Pet. 2. 1, 2.
• (h)

  Tit. 2. 7, 8.
• (i)

  Tit. 1. 9.
• (k)

  2 Cor. 2. 17.
• (l)

  Col. 2. 23.
• (m)

  1 Sam. 14. 32.
• (n)

  Esa. 30. 20
• (o)

  Tit. 2. 7, 8.
• (p)

  Rev. 17. 19
• (q)

  Job 38. 11
• (r)

  Psal. 65. 7.
• (s)

  Prov. 25. 16.
• (t)

  Mat. 9. 38.
• (u)

  Mar. 4. ••4.
• (w)

  Rom. 16. 17.
• (x)

  Phil. 3. 2.
• (y)

  Act. 20. 29, 30.
• (z)

  2 Tim. 4. 1, 2, 3, 4.
• (a)

  Jud. 9. 9, 10, 11, 12, 13.
• (b)

  Mat. 12. 44, 45.
• (c)

  Act. 20. 31
• (d)

  2 Tim. 2. 12.
• (e)

  1 Pet. 5▪ 10▪
• (f)

  Luk. 8. 13.
• (g)

  1 Cor. 3. 13
• (h)

  Psal. 125. 3.
• (i)

  Heb. 10. 36.
• (k)

  2 Tim. 4. 7, 8.
• (l)

  2 Cor. 6. 3, 4.
• (m)

  Mat. 24. 13.
• (n)

  Rev. 2. 10.
• (o)

  Gen. 32. 26
• (o)

  Act. 17. 6.
• (p)

  Act. 16. 29.
• (q)

  Act. 21. 30
• (r)

  Joh. 10. 1.
• (s)

  Hos. 6. 9.
• (t)

  1 Tim. 3. 15.
• (u)

  Eccles. 5. 1
• (w)

  Exod. 3. 4, 5.
• (x)

  Exod. 19. 21, 22.
• (y)

  Numb. 18. 7.
• (z)

  Numb. 10. 1, 2.
• (a)

  Heb. 12. 29
• (b)

  Act. 5. 11.
• (c)

  1 Sam. 6. 19
• (d)

  Psal. 103, 20, 21.
• (e)

  2 King. 5. 14.
• (f)

  1 Cor. 15. 21.
• (g)

  2 Cor. 5. 19.
• (h)

  Luk. 2. 11.
• (i)

  Deut. 5. 27, 28.
• (k)

  Deut. 18. 15, 16, 7.
• (l)

  Act. 3. 22, ••3.
• (m)

  Joh 20. 21, 22, 23.
• (n)

  Eph. 4. 11, 12, 13.
• (o)

  Psal. 119. 96.
• (p)

  1 Tim. 3. 16.
• (q)

  Psal. 106. 32.
• (r)

  Act. 9. 15
• (s)

  1 Cor. 2. 3.
• (t)

  2 Cor. 2. 16.
• (u)

  Mark 16. 17, 18.
• (w)

  Psal. 19. 2.
• (x)

  1 Cor. 2. 14.
• (y)

  1 Cor. 13. 1.
• (z)

  Act. 2. 37.
• (a)

  1 Tim. 2. 11.
• (b)

  2 Tim. 2. 15.
• (c)

  Mat. 16. 18, 19.
• (d)

  Gal. 2. 4, 5.
• (e)

  Gal. ••. 1.
• (f)

  Act. 20. 31
• (g)

  Mat. 7. 15.
• (h)

  Eph. 4. 14.
• (i)

  Act. 15. 24.
• (k)

  Mat. 16. 26
• (l)

  2 Chr••n. 26. 19, 20.
• (m)

  Joh. 10. 3, 4, 5.
• (n)

  Gen. 3. 24.
• (o)

  Prov. 18. 21.
• (p)

  Deut. 32. 19.
• (q)

  Numb. 11. 28, 29.
• (r)

  2 Cor. 6. 12
• (s)

  Numb. 12. 7. Heb. 3. 1.
• (t)

  Exod. 25. ••••.
• (u)

  Exod. 25. 40.
• (w)

  1 Sam. 16. 18.
• (x)

  1 Chron. 28. 11, 12, 13.
• (y)

  2 Chron. 29. 25.
• (z)

  2 Tim. 4. 5
• (a)

  Phil. 2. 20, 21, 22.
• (b)

  1 Tim. 5▪ 21.
• (c)

  Tit. 1. 5.
• (d)

  Rom. 3. 2.
• (e)

  Deut. 10. 4
• (f)

  Rom. 10. 18.
• (g)

  Deut. 25. 4.
• (h)

  1 Cor 9. 9 1 Tim. 5. 18.
• (i)

  Prov. 2: 3, 4, 5.
• (k)

  2 Tim. 3. 10, 11.
• (l)

  2 Tim. 2. 2.
• (a)

  Psal. 5. 8.
• (b)

  1 Sam. 18. 9.
• (c)

  Mat. 2. 3.
• (d)

  1 King. 2. 24.
• (e)

  Rom. 12. 7 Rom. 11. 13.
• (f)

  Heb. 5. 4.
• (g)

  2 Cor. 10. 8.
• (h)

  2 Pet. 2. 4.
• (i)

  Mat. 20. 25, 26.
• (k)

  1 Cor 5. 12, 13.
• (l)

  1 Tim. 3, 4, 5.
• (m)

  Act. 6. 1, 2, 3.
• (n)

  Act. 15. 28, 29.
• (o)

  Act. 16 4.
• (p)

  2 Tim. 1. 2
• (q)

  Esa. 59. 21.
• (r)

  Rev. 11. 11, 12.
• (s)

  Psal. 119. 126, 127, 128.
• (t)

  1 Cor. 11. 20, 21.
• (u)

  v. 23, 24, 25.
• (w)

  Joh. 10. 1, 2.
• (x)

  Gen. 19. 3, 4.
• (y)

  1 Tim. 3. 6
• (z)

  Rom. 12. 6, 7, 8.
• (a)

  Rom. 1. 5.
• (b)

  2 Tim. 1. 6, 7.
• (c)

  Mat. 7. 7, 8.
• (d)

  Act. 26. 18
• (e)

  1 Tim. 4. 14.
• (f)

  Mat. 18. 19, 0.
• (g)

  Heb. 3. 1.
• (h)

  Luk. 3. 2.
• (i)

  John 11. 49.
• (k)

  Joh. 11. 51
• (l)

  Joh. 20. 22, 23.
• (m)

  Psal. 81. 10.
• (n)

  1 Tim. 5. 22.
• (o)

  Act. 3. 6.
• (p)

  Heb. 13. 11, 12.
• (q)

  Eph. 4. 12.
• (r)

  2 Cor. 1. 6.
• (s)

  Eph. 1. 23.
• (t)

  Prov. 14. 1.
• (u)

  Deut. 22. 5.
• (a)

  2 Cor. 1. 6.
• (b)

  1 Joh. 2. 26.
• (c)

  Gen. 2. 17.
• (d)

  Gen. 3. 15.
• (e)

  Joh. 3. 16.
• (f)

  1 Cor. 7. 14
• (g)

  Act. 14. 16
• (h)

  Eph. 2. 12.
• (i)

  Gen. 17 7, 8.
• (k)

  Ezek. 36. 25, 26, 27.
• (l)

  Tit. 2. 11, 12.
• (m)

  Phil. ••. 12.
• (n)

  Psal. 137. 5, 6.
• (o)

  Mat. 9. 37, 38.
• (p)

  Eph. 4. 29.
• (q)

  Mal. 3. 16.
• (r)

  Rom. 16. 17.
• (s)

  2 Thes. 3. 14.
• (t)

  2 Cor. 3. 2.
• (u)

  Heb. 10. 24
• (w)

  a King. 5. 2, 3.
• (x)

  Act. 6. 3.
• (y)

  1 Tim. 3. 7.
• (z)

  Act. 9. 13, 14, 15.
• (a)

  3 Joh. 12.
• (b)

  1 Sam, 16. 18.
• (c)

  v. 5, 6.
• (d)

  Luk. 7. 4, 5.
• (e)

  1 Tim. ••. ••.
• (f)

  1 Cor. 14. 16.
• (g)

  1 Cor. 7. 21
• (h)

  Gen. 13. 4.
• (i)

  Eph. 4. 12.
• (k)

  2 Tim. 2. 15.
• (l)

  Isa. 60. 8.
• (m)

  Joh. 10. 4, 5. l
• (n)

  Act. 1. 25.
• (p)

  Act. 1. 26.
• (q)

  Act. 1. ••4.
• (r)

  Act. 16. 9.
• (s)

  Act. 6. 1.
• (t)

  1 Pet. 5. 2.
• (u)

  Act. 20. 28.
• (w)

  Acts 15. 32.
• (x)

  Act. 11. 22 23, ••4.
• (y)

  Job 34. 3.
• (z)

  1 Pet. 5. 3.
• (a)

  Prov. 20. ••4.
• (b)

  1 Cor. 2 15
• (b)

  Acts 15. 37, 38, 39.
• (c)

  Col. 4. ••0.
• (d)

  Luk. 14. 26
• (e)

  Deut. 33▪
• (f)

  Phil. 2. 20, 21, 2••.
• (g)

  •• Tim. 5. 20, 21, 22.
• (h)

  2 Cor. 4. 5.
• (i)

  1 Cor. 4. 1.
• (k)

  Mat. ••0. 15
• (l)

  Eph 4. 8.
• (m)

  Eph. 4. 11
• (n)

  v. 12.
• (o)

  1 Cor. 3. 21 22.
• (p)

  Gen. 29. 24
• (q)

  Gen. 12. 16
• (r)

  Mal. 2. 7.
• (s)

  Rev. 1. 23.
• (t)

  Heb. 1. 14.
• (u)

  1 Sam. 14. 52.
• (w)

  2. 7.
• (x)

  Jud. 16. 27, 28, 29.
• (y)

  Dan 2. 34, 35.
• (z)

  1 Sam. 25. 2, 3.
• (a)

  1 Sam. 15. 40, 41.
• (b)

  Jer. 38. 5.
• (c)

  2 Thess. 2. 4.
• (d)

  Phil. 2. 7.
• (e)

  Joh. 15. 16.
• (f)

  Gen. 24. 35
• (g)

  1 Tim. 3. 4
• (h)

  Heb. 13. 17
• (i)

  1 Thes. 5. 12
• (k)

  2 Cor. 4. 5.
• (l)

  1 Cor. 4. 15
• (m)

  1 Cor. 9. 19
• (n)

  Phil. 18. 19
• (o)

  Mat. 10. 9, 10. Luk. 10 7.
• (p)

  Rom. 13. 6.
• (q)

  Mat. 17. 24, 25.
• (r)

  1 Tim. 5. 17, 18.
• (s)

  1 Sam. 11. 15.
• (t)

  1 Sam. 10. 24.
• (u)

  Act. 4. 31.
• (w)

  Act. 1. 23.
• (x)

  Act. 6. 5, 6.
• (y)

  Act. 1. 26.
• (z)

  Prov. 16. 33.
• (a)

  Act. 6. 3, 4, 5, 6.
• (b)

  Act. 6. 3:
• (c)

  1 Chron. 28. 11, 1••, 13.
• (d)

  Act. 14. 23.
• (e)

  Act. 14. 19, 20.
• (f)

  V. 21. 23.
• (g)

  Act. 10. 41.
• (h)

  Psal. 88. 9
• (i)

  Exod. 17. 11, 12.
• (k)

  1 Cor. 14. 16.
• (l)

  Neh. 8. 6.
• (m)

  2 Sam. 6. 6, 7.
• (n)

  2 King. 10. 31.
• (o)

  1 King. 11 26, 27.
• (p)

  2▪ Tim. 4. 3.
• (q)

  Mat. 28. 6.
• (r)

  Act. 17. 23
• (s)

  Tit. 1. 2.
• (t)

  2 Tim. 2. 13
• (u)

  Act. 17. 24
• (w)

  Exod. 3. 13, 14.
• (x)

  Mat. 6. 24.
• (y)

  Mat. 4. 18, 19, 20.
• (z)

  Rom. 1. 1.
• (a)

  Gal. 1. 15. 16.
• (b)

  Act. 13. 1, 2
• (c)

  Numb 3. 12, 13.
• (d)

  1 Sam 1. 11
• (e)

  Ph. 2. 22.
• (f)

  Esa. 22. 20, 21, 22.
• (g)

  Numb. 20. 25, 26.
• (h)

  Act. 18. 18.
• (i)

  Mat. 16. 19.
• (k)

  Joh. 20. 22, 23.
• (l)

  Act. 16. 3.
• (m)

  Numb. 11. 24, 25.
• (n)

  Act. 6. 5.
• (o)

  v. 6.
• (p)

  Tit. 1. 5.
• (q)

  Lev. 27. 14, 15, 16, 17.
• (r)

  Numb. 8. 11
• (s)

  Exod. 29. 35.
• (t)

  Luk. 6. 12. 13, 14, 15, 16.
• (u)

  Act. 6. 6.
• (w)

  Act▪ 31. 1.
• (x)

  v. 2.
• (y)

  Mal. 1. 14.
• (z)

  Lev. 23. 4, 5, 6, 7, 8.
• (a)

  Numb 8. 6, 7, 8, &c.
• (b)

  Act. 13. 2, 3
• (c)

  Jonah 3. 6, 7, 8.
• (d)

  Joel. 2. 15.
• (e)

  Mark 16. 18.
• (f)

  Heb. 6. 1, 6.
• (g)

  Jam. 5. 14, 15.
• (h)

  2 Tim. 1. ••
• (i)

  1 Tim. 4. 14
• (k)

  1 Tim. ••. 2.
• (l)

  Exod. 17. 11, 12.
• (m)

  1 King. 5. 10.
• (n)

  Jam. 3. 17.
• (o)

  Tit. 1. 9.
• (p)

  1 Kings 20. 3, 4, 5, 6, 7.
• (q)

  Col. 3. 16.
• (r)

  1 Cor. 14. 40.
• (s)

  Gen. 9. 24. 25.
• (t)

  Esa. 3. 1, 3, 4, 5.
• (u)

  Phil. 2 20.
• (w)

  1 Cor. 15. 10.
• (x)

  Act. 9. 15.
• (y)

  Heb. 5. 14.
• (z)

  Mark 4. 5, 6.
• (a)

  Heb. 11. 23.
• (b)

  Act. 7. 22.
• (c)

  Dan. 1. 4.
• (d)

  Luk. 12. 42, 43.
• (e)

  Act. 13. 10.
• (f)

  2 Sam. 16. 23.
• (g)

  2 Tim. 1. 5.
• (h)

  Act. 16. 1, 2, 3.
• (h)

  2 Tim. 1. 5.
• (i)

  1 Tim. 4. 14.
• (k)

  1 Pet. 5. 5.
• (l)

  Esa. 22. 21.
• (m)

  1 King. 16. 15, 16, 17.
• (n)

  v. 19, 20, 21
• (o)

  Deut. 21. 15, 16, 17.
• (p)

  2 Kings 2. 13, 14.
• (q)

  Heb. 5. 4.
• (r)

  Exod. 29. 5, 6, 7.
• (s)

  Act. 20. 28.
• (t)

  1 Tim. 4. 14.
• (u)

  Numb. 8.
• 1 〈…〉〈…〉 15.
• (x)

  1 Cor. 4. 1.
• (y)

  Mat. 16. 19.
• (z)

  2 Sam. 15 2, 3, 4.
• (a)

  Eph. 4, 11. 12, 13.
• (b)

  Joh. 21. 25.
• (c)

  Joh. 8. 52.
• (d)

  Mat. 28. 20
• (e)

  Gen. 8. 22.
• (f)

  1 Tim. 4. 24.
• (g)

  Tit. 1. 5.
• (h)

  Act. 14. 2, 3
• (i)

  Act. 14. 23.
• (g)

  Act. 1▪ 6. 1.
• (l)

  2 Tim. 2. 1.
• (m)

  Mat. 7. 16.
• (n)

  Num. 11. 16.
• (o)

  1 Tim 5. 22.
• (p)

  Tim▪ 1. 5.
• (q)

  1 Cor. 9. 1, 5.
• (r)

  Act. 13. 1.
• (s)

  1 Tim. 4. 14
• (t)

  1 Pet. 5. 1.
• (u)

  Luk. 9. 62.
• (w)

  1 Tim. 3. 13.
• (x)

  1 Cor. 12. 8.
• (y)

  Act. 6. 2, 3, 4.
• (z)

  Act. 14. 23
• (k)

  2 Cor. 4, 5.
• (l)

  Psal. 100. 3.
• (m)

  Joh 10. 1, 2.
• (n)

  Esa. 5. 1, 2, Mark 12. 1, 2.
• Cant. 4. 12.
• (p)

  1 Tim. 3. 15.
• (q)

  Mat. 16. 19
• (r)

  Psal. 80. 13.
• (s)

  Psal. 57. 4.
• (t)

  Pro. 18. 21.
• (u)

  2 Cor. 2. 15, 16.
• (w)

  Gen. 2. 9. Gen. 3. 3.
• (x)

  1 Joh. 5. 11, 12.
• (y)

  2 King. 4. 39, 40.
• (z)

  Act. 6. 2.
• (a)

  1 Tim. 3. 10
• (b)

  Act. 6. 6.
• (c)

  Exod. 2 28.
• (d)

  2 Cor. 3. 7, 8, 9.
• (e)

  Heb. 13. 7. 17. 24.
• (f)

  1 Tim. 1. 12, 13.
• (g)

  Gen. 41. 44.
• (Act. 20. ••8.
• (i)

  Heb. 5. 4.
• (k)

  1 King. 1. 6.
• (l)

  1 King. 2. 21, 22.
• (m)

  Psal. 73. 70, 71.
• (n)

  Gen. 40. 15.
• (o)

  Prov. 25. 27.
• (p)

  Heb. 1. 4.
• (q)

  Heb. 5. 5.
• (r)

  Judg. 9. 14 15.
• (s)

  Exod. 20. ••6.
• (t)

  1 Cor. 12. 28.
• (u)

  1 Cor. 14. 40.
• (w)

  Tit. 1. 5.
• (x)

  Mat. 16. 19
• (y)

  Rev. 3. 7.
• (z)

  Joh. 10. 3.
• (a)

  1 Tim. 4. 14.
• (b)

  Joh. 10. 1.
• (c)

  Mat. 19. 6.
• (d)

  Joh. 14. 18
• (e)

  Mat. 28. 20.
• (f)

  Act. 13. 4.
• (g)

  Rom. 10. 15.
• (h)

  2 Cor. 5. 20.
• (i)

  Mat. 21. 23.
• (k)

  Joh. 3. 27.
• (l)

  Joh. 20. 21
• (m)

  2. Tim. 2. 2
• (n)

  Esa. 59. ••1.
• (o)

  Tit. 1. ••.
• (a)

  Lev. 19. 19
• (b)

  Ezra. 2. 62
• (c)

  Lev. 18. ••3
• (d)

  Act. 10. 28
• (e)

  Mark. 16. 15.
• (f)

  Rom. 12. 6, 7, 8.
• (g)

  Eph. 4. 11
• (h)

  1 Cor. 12. 28.
• (i)

  Esa. 9. 16.
• (k)

  Mat. 15. 14.
• (l)

  1 Cor. 14. 29.
• (m)

  1 Cor. 11. 5.
• (n)

  Act. 11. 9.
• (o)

  1 Cor. 14. 33, 34.
• (p)

  Zech. 13. 4
• (q)

  Joh. 10. 2.
• (r)

  1 Pet. 5. 4.
• (s)

  Matth. 7, 15, 16.
• (t)

  Act. 20. 29, 30.
• (u)

  Jam. 5. 16.
• (w)

  Exod. 17. 11, 12.
• (x)

  Ezek. 2. 6.
• (y)

  2 Sam. 23. 6, 7.
• (z)

  Pro. 17. 12
• (a)

  Rom. 15. 30, 31.
• (b)

  Act. 26. 17, 18.
• (c)

  Mark 34. 39.
• (d)

  Mat 6. 7.
• (e)

  Act. 13. 2, 3, 4.
• (f)

  Act. 20. 29, 30, 31.
• (g)

  Jon. 1. 6.
• (h)

  Luk. 11. 13
• (i)

  Act. 12. 5.
• (k)

  Act. 19. 37.
• (l)

  Mark 3. 12.
• (m)

  Act. 1. 22
• (n)

  Act. 14. 23.
• (o)

  Titus 5. 7.
• (p)

  Cant. 5. 7.
• (q)

  Psa. 80. 12, 13.
• (a)

  1 Sam. 1. 11.
• (b)

  Exod. 21. 5, 6.
• (c)

  Psal. 110. 3.
• (d)

  Exod. 35. 5.
• (e)

  Eccles. 5. 4, 5.
• (f)

  1 Tim. 1. 18
• (g)

  Pro. 22. 6.
• (h)

  1 Sam. 1. 11
• (i)

  a Tim. 3. 15.
• (k)

  Gen. 18. 18, 19.
• (l)

  Gen. 17. 10, 11, 12, 13, 14.
• (m)

  Mat. 22. 11, 12, 13.
• (n)

  Gen. 18. 17
• (o)

  Amo•• 3. 7.
• (p)

  Matth. 19. 7, 8, 9.
• (q)

  Luke 22. 5, 6.
• (r)

  Luk. 9. 52.
• (s)

  Heb. 10. 38.
• (t)

  Col. 2. 20, 21, 22, 23.
• (u)

  1 Cor. 8. 8.
• (w)

  1 Tim. 5. 23.
• (x)

  1 Cor. 6. 12, 13.
• (y)

  Isa. ••5, 23.
• (z)

  Act. 19. 6.
• (a)

  Act. 6. 2, 3, 4.
• (b)

  Vers. 8, 9, 10.
• (c)

  2 Tim. 1. 6.
• (d)

  Acts 26. 18.
• (e)

  1 Tim. 3. 1, 2, &c. Titus 1. 5, 6, 7▪
• (f)

  Act. 20. 28.
• (g)

  1 Cor. 9. 17
• (h)

  Judg. 11.
• (i)

  Gen. 48. 14▪
• (k)

  Vers. 17, 18, 19.
• (l)

  Matth. 19. 13, 14, 15.
• (m)

  Isa. 45. 19.
• (n)

  Mat. 7. 7, 8.
• (o)

  Mat. 15. 13.
• (p)

  Act. 14. 23.
• (q)

  1 Tim. 4. 1••
• (r)

  Acts 13. 1, 2, 3.
• (s)

  Matth. 9. 13, 14, 15.
• (t)

  Mar. 16. 18.
• (u)

  Luk. 22. 66. Acts 23. 5.
• (w)

  Part 2. Chapter 3.
• (x)

  Ephes. 6. 6.
• (x)

  2 Kings 8. 7, 8, 9, 10.
• (y)

  Deut. 22. 4. Exod. 23. 5.
• (z)

  2 Tim. 2. 2.
• (a)

  Luk. 22. ••1
• (b)

  Neh. 7. 64.
• (c)

  Luk. 22. 66.
• (d)

  Acts 4. 5, 6. Joh. 11. 47, 48.
• (e)

  Act. 4. 18.
• (f)

  Rev. 17. 2.
• (g)

  Act. 15. 10.
• (h)

  1 Tim. 5. 21
• (i)

  Levit. 27. 32, 33.
• (l) Luke 12. 52, 53.
• (l)

  Act. 22. 21, 22, 23.
• (m)

  Eph. 4. 16
• (n)

  Numb. 3. 11, 12, 13.
• (o)

  Numb. 3. 10.
• (p)

  Acts 19. 24, 25.
• (q)

  Luke 22. 66.
• (r)

  Acts 23. 5.
• (s)

  John 11. 47, 48.
• (t)

  2 Kings 4. 38.
• (u)

  1 Cor. 4. 15
• (w)

  Phil. 2. 22.
• (x)

  Titus 1. 5.
• (y)

  Verse 4.
• (z)

  1 Pet. 5. 1.
• (a)

  2 Thes. 2. 7.
• (b)

  John 3. 9.
• (c)

  Joh. 2. 22.
• (d)

  1 John 1. 18. 1 John 4. 3.
• (e)

  Matth. 6. 9.
• (f)

  Mat. 23. 9.
• (g)

  Eph. 3. 14, 15.
• (h)

  1 Cor. 12. 22.
• (i)

  Ephes. 4. 8. 11.
• (k)

  2 Thes. 2. 4.
• (l)

  Eccles. 2. 18, 19.
• (m)

  Mat. 13. 25
• (n)

  2 Kings 5. 27.
• (o)

  Gen 34. 30.
• (p)

  Ezek. 18. 14, 15, 16, 17.
• (a)

  Mat. 5. 13.
• (b)

  Heb. 13. 15
• (c)

  Acts. 6. 4.
• (d)

  1▪ Cor. 14. 13.
• (e)

  Acts 6. 4.
• (f)

  2 Tim. 4. 17
• (g)

  Mark 3. 14
• (h)

  Matth. 28. 19, 20.
• (i)

  Luke 22. 19, 20. 1 Cor. 11. 24, 25.
• (k)

  2 Cor. 2. 16.
• (l)

  Matth. 28. 19, 20.
• (m)

  Act. 15. 10▪
• (n)

  1 Cor. 4. 1.
• (o)

  1 Cor. 9. 17
• (p)

  Luk. 19. 14
• (q)Matth. 24. 48, 49.
• (r)

  Mat. 20. 25 26, 27, 28.
• (s)

  1 Pet. 5. 3.
• (t)

  2 Thes. 2. 3, 4.
• (d)

  James 4. 6.
• (u)

  1 Sam. 10. 2
• (w)

  2 Cor. 11. 28, 29.
• (x)

  1 Tim. 3. 4, 5.
• (y)

  1 Cor. 9. 7 8, 9, 10.
• (z)

  Gen. 31. 39
• (a)

  Joh. 10. 13.
• (b)

  Mat. 24. 45, 46.
• (c)

  Pro. 27. 2.
• (d)

  1 Cor. 1. 27
• (e)

  Mat. 10. 16
• (f)

  2 Cor. 6. 4, 5, 6, 7, 8, 9, 10.
• (k)

  Pro. 22. 3.
• (l)

  Luk. 12. 42
• (m)

  Phil. 2. 20.
• (n)

  1 Tim. 3. 15
• (o)

  1 Tim. 5. 21 22.
• (p)

  1 Pet. 5. 1, 2, 3.
• (q)

  Jer. 15. 19.
• (r)

  Deut. 33. 9.
• (s)

  Eph. 4▪ 12.
• (t)

  1 Cor. 5. 11, 12, 13.
• (u)

  Mat. 18. 17
• (w)

  Heb. 13. 7. 1••. 24.
• (x)

  Act. 16. 17
• (y)

  Act. 20. 28
• (z)

  Luk. 12. ••••▪ 14.
• (a)

  1 Cor. 6, 15
• (b)

  Act. 8. 18, 19, 20, 21.
• (c)

  Acts 4. 34, 35.
• (d)

  Luk. 3. 11.
• (e)

  Act. 11. 28, 29, 30.
• (f)

  Rom. 13. 1, 2. 1 Pet. 2. 13, 14. 1 Tim. 6. 1, 2.
• (g)

  Isa. 43. 3, 4.
• (h)

  1 Cor. 3. 21. 22, 23.
• (i)

  Psal. 2. 8.
• (k)

  Ezra 1. 2.
• (l)

  Est. 9. 12, 13, 14.
• (m)

  2 Tim. 2. 10.
• (n)

  Col. 1. 24.
• (o)

  2 Cor. 10. 8. 2 Cor. 13. 10.
• (p)

  Eph. 4. 13.
• (q)

  Eph. 4. 14.
• (r)

  Act. 20. 29, 30.
• (s)

  Mat. 28. 20
• (t)

  Rev. 21. 4.
• (u)

  1 Thess. 4. 15, 16, 17.
• (w)

  2 Thess. 2. 1, 2, 3, 4, &c.
• (x)

  Rev. 15. 16
• (y)

  2 Tim. 3. 1, 2, 3, 4, 5.
• (z)

  Isa. 57. 20, 21.
• (a)

  Act. 1. 6, 7.
• (a)

  Mat. 16. 24
• (b)

  Job 3. 25.
• (c)

  mat. 11. 30:
• (d)

  Jer. 31. 18.
• (e)

  Gen. 49. 1••
• (f)

  Judg. 9. 9, 10, 11, 12, 13.
• (g)

  1 Kin. 7. 9.
• (h)

  1 Cor. 3. 1.
• (i)

  Mat. 19. 14.
• (k)

  Mar. 5 42.
• (l)

  Luk: 18. 15.
• (m)

  1 Cor. 7. 14.
• (n)

  Act. 8. 37.
• (o)

  Act. 16. 15.
• (p)

  2 Tim. 3. 15.
• (q)

  Mat. 13. ••7
• (r)

  Rom. 14. 1.
• (s)

  Mat. 12. 20.
• (t)

  Isa. 40. 11.
• (u)

  Gen. 33. 13
• (w)

  Num. 11. 1••, 1••, 13, 14.
• (x)

  1 Cor. 12. 8 9, 10.
• (y)

  1 Tim. 5. 17.
• (z)

  Act. 15. 7. 13.
• (a)

  Isa. 49. 23.
• (b)

  Rom. 13. 4.
• (c)

  1 Cor. 14. 33.
• (d)

  Deut. 17. 8
• (e)

  1 Cor. 13. 1, 2, 3.
• (a)

  Job 5. 7.
• (b)

  Gen. 4. 26.
• (c)

  Exod. 4. 22.
• (d)

  Gal. 4. 1, 2.
• (e)

  Gal. 3. 24, 25.
• (f)

  Heb. 3. 5, 6.
• (g)

  Joh. 9. 28.
• (h)

  Mat. 11. 11
• (i)

  Mal. 4. 2.
• (k)

  Luk. 1. 59.
• (l)

  Mat. 3. 4.
• (m)

  John 1. 33.
• (n)

  Joh. 3. 25.
• (o)

  John 5. 34, 35.
• (p)

  Mal. 3. 1.
• (q)

  John 3. 30
• (r)

  Eph. 1. 22, 23.
• (s)

  Isa. 9. 6.
• (t)

  Heb. 3. 1.
• (u)

  Mat. 28. 18, 19, 20.
• (w)

  Luk. 17. 14.
• (x)

  Act. 5. 20, 21.
• (y)

  Acts 6. 14.
• (z)

  Mat. 10. 7. Mark 3. 14.
• (a)

  Acts 1. 3.
• (b)

  Luk. 5. ••3.
• (c)

  Act. 15. 10
• (d)

  1 Cor. 11. •• 2 Thes. 2. 15. cap. 3. 6.
• (e)

  Mat. 9. 36. 37.
• (f)

  I••a. 40. 11.
• (g)

  Mar. 6. 34.
• (h)

  Jer. 23. 1, 2. & Jer. 3. 15.
• (i)

  Eph. 4. 11.
• (k)

  Psal. 23. 1▪ 2, 3, 4.
• (l)

  1 Cor. 4. 21.
• (m)

  John 10. 3, 4.
• (n)

  Pro. 29. 19.
• (o)

  Matth. 2. 6.
• (p)

  Rev. 19. 15
• (q)

  John 21. 15, 16. 17.
• (r)

  1 Pet. 5. 2.
• (s)

  Act. 20. 17.
• (t)

  Isa. 44. 28.
• (u)

  Gen. 41. 45 Exod. 2. 16.
• (w)

  1 Tim. 5. 17▪ Rom. 12. 8.
• (x)

  Psal. 79. 6.
• (y)

  Jer. 10. 25.
• (z)

  Eph. 2. 19.
• (a)

  Eph. 3. 14, 15.
• (b)

  1 Cor: 12▪ 13
• (c)

  Gen. 14. 14 15.
• (d)

  Pro. 22. 6.
• (e)

  Gen. 18. 19
• (f)

  Ehp. 6. 4.
• (g)

  1 Sam. 2. 23, 24, 25.
• (h)

  Deut. 21. 18, 19, 20, 21.
• (i)

  1 Sam. 3 13▪
• (k)

  1 Tim. 3. 4, 5.
• (l)

  2 Cor. 10. 4, 5, 6.
• (m)

  1 Cor. 12. 7.
• (r)

  Jer. 5. 14.
• (s)

  Psal. 57. 4.
• (t)

  Titus 1. 13.
• (u)

  Pro. 12. 18.
• (w)

  Acts 5. 3, 4, 5.
• (x)

  1 Cor, 4. 21
• (y)

  Titus 2. 1
• (z)

  Revel. 3. 7
• (a)

  Mat. 16. 19.
• (e)

  Gen. 4. 1. 40.
• (f)

  1 Cor. 12. 28