A Model of Divinity, Chapter 25

A Model of Divinity · Chapter 25

p. 244CHAPTER XXV. Of the Spirits application to the Church.

Queſtion.

HItherto of Redemption; what is the application thereof?

Anſwere.

The making of that ours, which the Lord of life hath done for vsus. The purchaſe of our peace was paid at once, yet muſt it be ſeverally reckoned to eueryevery ſoule whom it ſhall benefit. If we hauehave not an hand to take what Chriſts hand doth either hold, or offer, what is ſufficient in him, cannot bee effectuall to vsus. Wee hauehave no peace without reconciliation; no reconciliation, without remiſſion; no remiſſion, without ſatisfaction; no ſatisfaction without infinite merite; no infinite merit without Chriſt, no Chriſt without faith. By this wee are intereſſed in all that either God the Father hath promiſed, or Chriſt his ſonne hath performed. Conſcience muſt play the honeſt ſervant, and take his maſters part, not daring to be ſo kinde to the ſinner, as to be vnfaithfull to his maker. It muſt not looke ſtraight vponupon him, till he by the eye of faith be able to looke ſtraight vponupon God. Hence it will ſuffer no man to bee friends with himſelfe, till hee be a friend with God: now by faith in Chriſt Ieſus, of enemies wee become friends, yea, ſonnes, and as ſonnes may expect, and challenge, not onelyonly in this life carefull proviſion, and ſafe protection; but in the life to come ſalvation, and fruition of an everlaſting patrimony, Mark. 16.16. Luk. 24.45.46. Ioh. 3.3.14.15.16.18.19. Epheſ. 3.17.

p. 245Q. To which of the three perſons is this worke moſt properly aſcribed?

A. To the holy Ghoſt: the Father moſt properly carries the worke to Redemption, and then the Sonne goes on with it ſo begun to Application, and then the Spirit finiſheth the worke ſo diſpenced by the ſecond perſon. Ioh. 14.17.18.26. and 15.26.27. and 16.7.8.9.10.11. Chriſt left not his Church comfortleſſe, but even increaſed her ioyes by the preſence of his Spirit. When he let fall the ſhowers of ſpirituall operation (after his departure) vponupon the Iewes, Act. 2.41. there were at one Sermon three thouſand ſoules added to the Church; a great increaſe, none ſuch in Chriſts time. Why? Was Peter the better Preacher? Nay, never man ſpake as he ſpake, for God gaue him the Spirit not by meaſure. Ioh. 3.34. and 7.46. But now the ſpirit was giuen plentifully to the hearers, which before was either reſtrained, or ſparingly imparted. Eph. 1.13. The word, faith, and the Spirit, worke all together, for the applying of Chriſt vntounto ſalvation.

Q. To whom is Chriſt applied?

A. To the Church, which is the proper ſubiect of Redemption. They that make Chriſt an vniverſall Mediator, and the Spirit a generall agent in applying to all, and yet the Father but a ſpeciall elector of ſome, ſhew themſelues ignorant of the manner of the co-operation of the ſacred Trinitie. For as the Father beginnes by election, ſo the Sonne goes on by Redemption, and the Spirit finiſheth the worke by application: ſo that application is as ſpeciall as election, Ioh. 17.9.10.11. As the Father redeemes his owne by Chriſt: ſo he keepes them by the Spirit. Eph. 5.25. He gaue himſelfe onelyonly for his Church, verſ. 26.27. and the ſame he doth preſent holy to his Father, by the worke of his Spirit.

Q. What is the Church?

❧ A briefe Map of Gods Election.

Q. What are the kinds as they concerne man?

A. Election, which is Gods gracious decree in Chriſt, Epheſ. 1.4. to ſet free ſome men from the miſery of the generall lapſe, and to bring them infallibly to ſalvation, for the ſetting forth of his abundant mercy, Rom. 9.11.16.23. And Reprobation, which is his preterition, or paſſing by ſome men, and leauing them in the generall corruption of the fall, without effectuall meanes of recovery and ſalvation, for the manifeſtation of his vncontroulable juſtice. Rom. 9.18.21.22.

p. 248Queſtion.

VVHat meane you by this delineation and deſcription of Election.

Anſwere.

That wee ſhould not fixe our eyes vponupon the odious and offenſiue name of Reprobation, but delight our ſelues the more with the ſweet and comfortable inſpection of our Election, wherein were ſhall finde the ſacred Trinitie to hauehave beene more deepely then in the other, and not to be ſo much pleaſed in plaguing men for finne as to ſaue them out of it. Reprobation, being an internall effect, and ever ſleeping in the boſome of him that never ſleepeth (I meane an imminent, no tranſient effect) muſt needs be from God and in God yet the execution of it is no wayes ſo large in God, as that decree of life and ſalvation. Shewing plainely, that God is farre more affected with the life and happineſſe of his creatures, then their death and miſery. Election is from the Father, in the Sonne, by the Spirit to faith, which workes not any life in vsus, or for vsus, but onelyonly receiues it at the bountifull hands of Almightie God. Oh, let vsus not ſo much wrangle and wraſtle concerning Reprobation, but with delectation, recreate our ſelues with this divine worke of our Election. This caſts it ſelfe into a large compaſſe, whereas in the other, God contracts his hand, and giues man leaue to miſchiefe himſelfe. And although our Reprobation be from God, yet our condemnation is from our ſelues. The ſtrait and ſtraight line to heauen lies in this compaſſe, that it is from the Father by the inchoation of decree, in the Sonne by the diſpenſation of meanes, by the holy Ghoſt for conſummation of thoſe meanes, and to faith for the inſtrument of application.

Q. How is the Church devided?

A. It is either militant vponupon earth, or triumphant in heauen.

This diſtribution is of the Church, eyther in reſpect of the members, or of their condition. Members, as ſome are on earth, others in heauen. Condition, as our fighting overcomming. In this world our application is but inchoatiue, in the world to come it ſhall be plenary. Here with ſtrife p. 249againſt ſinne and Satan, hereafter ſhall bee our glory and triumph. We can ſee no more palmes then croſſes, if there were no reſiſtence, our Chriſtian vertue would not appeare. There is but one paſſage, and that a ſtrait one, and if with much preſſure wee can get through, and leaue our ſuperfluous ragges as torne from vsus in the crowd, wee are happy. God would hauehave heauen narrow and hard in the entrance, that after our paine, our glory might be the ſweeter. One peece of iron cannot be ſouldred and faſtned to another, vnleſſe both bee made red hot, and beaten together: ſo, Chriſt and his Church, the whole body, and the members cannot ſo ſoundly be affected each to other, vnleſſe both hauehave experience of the like miſery, Rom. 8.17. this frayes many from being the Lords, who though they would be glad of the crowne, yet ſtand trembling at the Croſſe. It is Satans policie to driue vsus from our military profeſſion, by the difficultie of our Chriſtian ware fare; like as ſome in hoſpitall Savages, make fearefull deluſions by Sorcery, vponupon the ſhore, to fright Strangers from landing, &c. But wee are not to bee diſmayed, ſeeing God hath made the militant eſtate of the Church a degree vntounto the triumphant. It is a graduall, no ſpecificall diſtinction, to ſay the church is militant or triumphant. Eph. 6.11.12.13. Heb. 12.22.23.

Q. What is the militant Church?

A. It is the number of all thoſe that are applied vntounto Chriſt by faith. Here were muſt liue by faith, after wee ſhall come to the fruition of Chriſt by ſight. Epheſ. 6.16. Heb. 11.1. 2 Cor. 3.18. and 4.17.18. 1 Cor. 13.12.13. This Church conſiſts onelyonly of men, not as yet freed from the burden of the fleſh; and that is the reaſon, why the worke of the Lord goes ſo ſlowly forward, and makes many ſit ſtill with their hands foulded in their boſomes, and wiſh they knew how to be rid of time, and ſo become miſerable looſers of good houres, and good parts, and the very hope of future reward, becauſe they will not ſtriue with themſelues. Happy are thoſe perſecutions that driue vsus to this hold, and like p. 250an old beaten Hare, weary of long chaſing, returne vsus to this home, to die in this borrough.

Q. Is the number of theſe alwayes alike?

A. No, but ſometimes greater, and ſometimes leſſer, and its inviſible in regard of faith, yet eueryevery faithfull man may know himſelfe, and ſo may a man that hath the ſpirit of diſcerning, judge of another to his comfort; for faith in both is to be knowne by his fruits, &c. 1. Tim. 1.12. Heb. 6.9.

Q. How ſhall a man doe in this caſe?

A. By his care to walke according to the rule of godlineſſe, he ſhall procure a comfortable teſtimony to his owns Soule, and confirme others in the way of Religion. Act. 24.16. 2 Cor. 1.12. Heb. 13.18. Tit. 3.8.

Q. Is the Church militant by it ſelfe in the world?

A. No; it is mingled with tares and chaffe: and as God left the accurſed Cananites to be as prickes and thornes to his auncient people: ſo ſtill will he hauehave his deare ones to bee exerciſed with the wicked of this world, that their graces may more fully be knowne, and themſelues wained from the weariſome world. Hence it muſt needs be great folly to leaue viſible Congregations, becauſe they are peſtered with the prophane of the world; there is no man that will caſt away the gold, or corne, becauſe it is mingled with his offall: but will beſtow ſome labour on the fanne, fire, or furnace. God hath left meanes to purge his Church of prophane perſons, though he will hauehave ſome tares to try his Children, and keepe them in awe of his maieſtie, nay, make them labour the more to proue their election. If all were good, who would feare to goe to hell? But ſeeing we may be Chriſtians, and not elect, it will make vsus more diligent to ſtudie for true holineſſe. And knowing that many ſhall be damned with the water of Baptiſme in their faces, and Church in their mouthes, It will teach Gods Saints in ſpite of all hypocriſie, to worke out their ſalvation with feare and trembling. Phil. 2.12. Our bleſſed Saviour out of the very feares of damnation, hath fetched the ſafeſt ſecuritie p. 251of ſalvation; oh that we could out of this ſecuritie, as eaſily fetch the feare of his maieſtie. Math. 13.24.25.47. 1 Cor. 5.10.11.12.13.

Q. What are theſe tares and chaffe?

A. Such in the Church as hauehave but the name of Chriſtians, and yet are together with the Church in this world; and ſo are called improperly by the name of the Church. Viſibilitie, Profeſſion, congregation, &c. doe as well belong to the tares as the wheate, the Reprobate as the elect, and therefore are but accidents of the Church, yea, ſuch adherents as are ſeparable from the Church: and therefore Papiſts and Separatiſts doe ill in teaching them to belong ſo eſſentially to it. Math. 13.49.50. Rom. 9.6.7. 1 Ioh. 2.19. Ioh. 6.70.71.

Q. How is the Church militant with the tares diſtributed?

A. Into Congregations, as great Armies into leſſer bands. It is impoſſible for all to heare one Paſtor, and therefore muſt the governed be ranked vnderunder diverſe teachers, that all may heare and learne. 1 Theſ. 2.14. Eph. 4.11.12.13.

Q. What is here to be conſidered?

A. The government of the Congregations, which is an order of ruling and obeying in the outward communion of the Saints. Our ſanctification is not wrought all at once, but by degrees, and the Churches muſt beget children vntounto God; and therefore there muſt be an holy ordering of the people to bring this worke to paſſe. Againe, a law is neceſſary to keepe corruption vnderunder, and if there were no power to reſtraine evils, this field of God would runne all into thiſtles. This worke muſt be continuall, or elſe grace ſpeedeth not. Like as the body from a ſetled and habituall diſtemper, muſt be recovered by long dyets; and ſo much the rather, for that none can intermit this care without relapſes: ſo in regard of our old Apoſtaſie, to keepe the heart in vre with God, is the higheſt taske of a Chriſtian. Good motions are not frequent: but aboue all the conſtancy of a good diſpoſition is moſt rare and hard. God knowing this p. 252leaues his Church an order of policy to keepe vnderunder corruption, and advance grace. And it were an happy thing, if Gods Miniſters could be as happy as Tradeſmen; for a Carpenter in the morning ſhall finde his worke as he left it the evening before: but Gods Miniſters are often to begin againe, and like Wyer-drawers are faine to goe forward, by going backward. Hence they hauehave power to binde and looſe, looſe and binde; God by them aſſaying all meanes to ſaue ſome. Paul reioyced to ſee the good order of the Church, Coloſ. 2.5. And commended this point to Timothy, who was to ſucceed him in the government of Gods houſe, 1 Tim. 3.15.

Q. What are the parts and members of Congregations?

A. They are eyther the Governours, or Governed: In the militant Church, God hath ſet Captaines to teach, and Souldiers to learne, and both faithfully to wage warie againſt the enemy. Eph. 4.11.12. and 6.10.11.

Q. What are the Governours?

A. They are thoſe that are appointed of God for the looking to the Congregations, over which they are ſet, for the edification thereof. Act. 20.28. 1 Pet. 5.1.2.3.4. Theſe are called Gods right foote, Rev. 10.2. and are to lead the way. Hence it is the error of the Separation, in the conſtitution and reformation of Churches, to ſet the left legge before the right. God hath ever conſtituted and planted Churches by his Miniſters, and reformed them both by Magiſtrates and Miniſters. It is vſurpation in the people to adventure vponupon either, they are to reforme themſelues; but Churches, and their government is referred of God to the Paſtour, and the Prince.

Q. Wherein ſtands the power of the Paſtours over the people?

A. In the power of the Keyes; whereby they are able to open, or ſhut heauen, bind, or looſe ſinners, Math. 16.19. and 18.17.18. 1 Cor. 5.4.5. Yet wee are to vnderſtand, that the principall authoritie is in Chriſt, the miniſtery in men, 2 Cor. 5.18.19.20. Rev. 3.7.

p. 253Q. What is binding?

A. That authoritie whereby they might correct a brother that ſhould walke inordinately, 1 Cor. 5.5.

Q. What degrees were to be vſed therein?

A. Firſt, Admonition, and that was done privately by a brother which ſhould finde him walking inordinately, whom if he did heare, it was to goe no further: but if hee would not heare him, then the party admoniſhing, was to take two or three more for witneſſes, and to admoniſh him before them, and if he would not hearken to all theſe, they were to tell the Governours, who alſo did admoniſh him. Math. 18.15.16.17.18.19.20.

Q. What was the ſecond degree?

A. If Admonition would not prevaile with the offender, then proceeded the Governours to ſuſpenſion, and ſo did bind the delinquent from comming to the holy Communion; and if this ſuſpenſion prevailed not, then followed the excommunication of him, and it was alſo either the greater, or the leſſer; the Church ſtill vſing moderation; firſt, therefore the leſſer was vſed, whiles there was any hope of reclaiming the party offending, then the greater, when his caſe was deſperate. 1 Cor. 5.4. 1 Tim. 1.20. Tit. 3.10. Gal. 1.8. Rom. 9.3. 1 Cor. 16.22.

Q. What is abſolution?

A. A receiuing againe of the offender into the Church vponupon his true repentance, 2 Cor. 2.6.10. God would not hauehave them to periſh that repent of their former evils, but to be comforted of their brethren, leaſt over much ſorrow ſhould ſwallow them vp. 2 Cor. 2.7.11. In ſchooles it is neceſſary, not onelyonly that precepts be taught, but that the practiſe of them be vrged, and the diligent incouraged: ſo in the Church it is needfull that men be not onelyonly inſtructed, but preſſed and ſtrained to a holy life; for, not the hearers of the law, but the doors ſhall be ſaued.

Q. How many ſort of Governors are in the Church?

A. Two; The principall, and the miniſteriall. This government is ſpirituall, and concernes the Soule, and therefore p. 254there muſt be a teaching of the heart as well as the eare; here is need of inſpiration with inſtruction. 1 Cor. 3.6. Pſal. 63.1. and 143.10.11. Cant. 4.15.

Q. Who are the principall Governours?

A. The Father, the Sonne, and the holy Ghoſt. The father is the chiefe agent in the Church; for, no man commeth to the Sonne, except the Father draw him. Ioh. 6.44. And none can come vntounto the Father, but by the Sonne Ioh. 14.16. Neither can any ſay that Ieſus is his Lord, but by the Spirit. 1 Cor. 12.3. or that he is Gods child by free adoption. Rom. 8.16. The Church is one with Chriſt, as he is one with his Father. Ioh. 17.21.22.23. not in nature, but in the worke of our Redemption.

Q. What are the Miniſters?

A. Such as are appointed of the principall to be labourers together with them in this worke, 1 Cor. 3.9. They are called vnderunder-rowers. Luk. 1.2. becauſe vnderunder Chriſt the Maſter Pilote, they helpe forward the ſhip of the Church, towards the haven of heaven. Men that are ſubiect to the ſame paſſions with vsus, are fitteſt to deale for vsus. Exod. 20.19. Iam. 5.17. Thus we ſee how God is alone in the principall worke, and principall in the miniſteriall. And though he parts labour with his ſervants, yet not poſſeſſion. It is enough for the labourer, if he hauehave his hire, his penny: men doe not vſe to devide their ground with the plow man, or their houſe with the Maſon. He that hath the Bride, is the Bridegroome. Ioh. 3.29. ſo is not he that prepareth, and preſenteth her. 2 Cor. 11.2. ſo is not he that ſtandeth by, and reioyceth to heare the Bridegroomes voyce. All the Apoſtles call themſelues ſervants, not Lords of Gods inheritance. Rom. 1.1. 1 Pet. 5.3. Moſes as a ſervant in his Lords houſe, Chriſt as the ſonne over his owne houſe, Heb. 3.5.6. Church-men are the Churches, and not the Church theirs, that the Church with them, may bee Chriſts, and hee Gods.

Q. How are the Miniſters devided?

A. They are either ordinary, or extraordinary. Such were p. 255the times wherein the Church had need of extraordinary teaching, that the truth of Religion might depend vponupon God, and not the devices of men; and here the Lord had reſpect vntounto his Maieſtie and excellencie; and therefore did immediately communicate himſelfe with a few, leaſt over-much familiaritie ſhould breed contempt, both of himſelfe, and his ordinances. No Prince will ſpeake to eueryevery man, but keepe ſtate with his ſubiects, that they may reverence him the more. Eph. 4.11.

Q. What were the extraordinary?

A. Such as were immediately called of God. All arts are the wiſedome of God, and by creation might bee read in the creatures; but this art of Divinitie by ſin is blotted out, and therefore is to bee learned by immediate revelation. Hence God extraordinarily calleth ſome, and reveales his will to them, that they may reveale it to others. Exod. 4.15.16. And this God hath done many wayes, generally, either externally, or internally. Externally by voyce, without viſion. Act. 9.4. or by both together, Chriſt for a time aſſuming the ſhape of men and Angels. Gen. 18.9.13.17.33. and 19.2. Internally, either awaking by inſpiration, or ſleeping by inward dreames and viſions. Gen. 15.12.13. &c. Math. 2.12.13. Act. 2.4.17. Sleepe reacheth not to the reaſonable Soule, and God may conferre with man, when both his internall and externall ſenſes are locked vp. He is able to informe the Soule immediately, without all vſe of the body, and by a divine viſion let man ſee his will, though his reaſon was never informed thereof by his eare, or any outward word. So God can informe the inward ſenſes without the outward, and by a dreame let a man ſee that which was never within the ſuppoſition of any ſenſe. So God can ſhew vntounto the outward ſenſes, obiects without naturall light, or colour. Rev. 1.10.12. He ſaw and heard in an extaſie. His eye and his eare were ſpiritually taken vp with revelations; not as the Prophets of the wicked Spirit, when they are ſaid to be Deo pleni, full of God, behauing themſelues like mad-men: but quiet and p. 256calme, vnderſtanding well what they did, God firſt certifying their vnderſtandings, after their wills, and ſo inclining them to ſpeake and liue accordingly; the other knew not what they ſaid, as being poſſeſſed by the Spirit of darkeneſſe. And this extraordinary revelation, ſhews the immortalitie of the ſoule, being able to conferre with God even without the body. 2 Cor. 12.2. Wee receiue all our knowledge by our outward ſenſes, Rom. 10.17. which conuey things to the inward, and they informe our reaſon: but God can invert the order, and beginne firſt with our reaſon, and by that informe our inward ſenſes in dreames, and then by them our outward, &c.

Q. What are the ordinary Governours?

A. Such as are called by the Church, where there is try all of their gifts, election of their perſons, and conſecration of them in office. The two firſt were ſupplied by the third in all thoſe whom the Apoſtles ordained; for they by impoſition of hands gaue gifts, and therefore ſuch were not tryed by the learned, ſeeing they had no gifts for ſuch callings, before hands were impoſed by the Apoſtles. Hence it followes, that the new Teſtament ſpeaking of no other conſecration of Miniſters, but by the Apoſtles, ſpeakes nothing of examinations, or elections. Men then had not ordinary gifts; for they receiued them together with other ornaments, by the hands of the Apoſtles: that place Act. 14.22. is abuſed, even againſt Grammaticall conſtruction, by thoſe that would draw it to election before ordination, and that by the ſuffragies of the people; for the Nominatiue caſe to the Verbe, muſt needs be Paul and Barnabas, they therefore and not the people were agents in that buſineſſe, and made Miniſters of ſuch as they found fit for gifts, whom God with an ordinary calling, extraordinarily gifted. Wee reade Act. 19.6.7. of 12. made Miniſters, which before had not heard, whether there was an holy Ghoſt, yea, or no: whoſe power immediately they felt, after Paul had impoſed his hands. So that wee may ſafely conclude, that ordination is more eſſentiall to p. 257miniſtry, then popular election: and yet in after-times the people were not reiected, for the liking, or diſliking of their Paſtours, vntill they became factious, and patrons of ſchiſmes, or at leaſt-wiſe abetters of the worſe, and ſo made themſelues vnworthy of their voyces. I would faine know of any ſtrict defender of the peoples choice, whether it were better in point of ſchiſme, or hereſie, to leaue them to their owne libertie, or to hauehave them reſtrained? If they be left in ſuch eaſes to themſelues, then ſhall the Church of God be deſtroyed. As for example, in the times of Arianiſme, whiles the people had libertie, they would chooſe no Paſtours but Arians. It ſhall ever be obſerved, that in ſiding and factious diviſions, the worſt are for the moſt part ſtrongeſt, &c. So that election is to be moderated by the diſcretion of the civill Magiſtrate, or faithfull Paſtours. But ordination and conſecration hath ſtill gone in his courſe, and Miniſters are to make Miniſters, and not the people. Gal. 1.1. Some are called immediately of God, and by God, as Apoſtles, ſome of God by man, as, Timothie, Titus, &c. Some of men, and by men, as the Prophets of Browniſts, and therefore none of Gods. This is the Tenent of truth, that the firſt courſe of Miniſtry hath ever bin extraordinary, the ſecond hath ever gone on in an order, as from one government to another, and never hath Miniſtry begun at the people. We deny not that we are Miniſters by Rome, but we affirme, wee are not the Miniſters of Rome. Wee are of God by them; and they may as truely be inſtruments of our Miniſtery, as of our Baptiſme. For as Ezek. 16.20. the Iewes did beget children vntounto God, but conſecrate them to Molech: ſo Papiſts may beget both a people, and Paſtor for God; but till they ſeparate, they are both conſecrated vntounto Antichriſt. And here let all take notice, how Separatiſts gnaw vponupon this bone, and ſucke in nothing but the bloud of their owne iawes.

Q. What were the Governed?

A. All thoſe in the Congregations, which were ſubiected to their lawfull Paſters, Act. 20.28. 1 Theſſ. 5.12. Heb. 13.7.17. p. 258It is for Korah, and his confederates to riſe vp againſt Moſes and Aaron, becauſe they are lift vp aboue the Congregation. Num. 16.3.

Q. Of how many ought a Congregation to conſiſt?

A. Of ſo many as may conveniently meete together in one place, for the publicke exerciſes of Religion. The ſeverall portions are left to the diſcretion of our Governors, and ſo far forth a Pariſh is humane: yet the Congregation it ſelfe is Gods ordinance, who would hauehave it gouerned, according to his owne lawes. 1 Cor. 5.4. The flocke is Chriſts, the fold is leſſer or greater, as the Governours judge it fit and convenient.

Q. What if ſome members of more Congregations meete together, to conſult of ſome matters?

A. Then it is called a Councell; for ſingle Congregations are the weakeſt parts of the Church, and therefore hauehave need of neighbour helpe, Act. 15. The Separation teach, that eueryevery Congregation is abſolute in it ſelfe, and that aſſembling of Councels is voluntary, &c. which if it be true, then the guiltie, or infected Congregation cannot be cited to appeare. Iudicium redditur in invitum, for pars rea, is in law pars fugiens, the party preſumed to come thither againſt his will. &c. If then councels be lawfull, there muſt needs be a ſubordination of Churches. In the time of Conſtantine, Paſtours were called a great way from their charge, & many dyed in their travell; and many in their abſence found much hurt done at their returne to their flocke, whereupon order was taken for a more convenient calling of councels. They had foure Patriarkes, then vnderunder eueryevery Patriarke diverſe Provinces, which had an Archbiſhop ſet over ſeuerall Dioceſſes, eueryevery of which had a Biſhop ouer it, and theſe vnderunder the Emperour might call councels. If the errour, or ſchiſme fell out within the Dioceſſe, then might the Dioceſſan call a councell, and if the error could be there ended and healed, it went no further; if not, then the Province was aſſembled by the Arch-biſhop: If yet the error had ſo ſpred it ſelfe that the Province was too weak to conclude, p. 259the greater number being infected, then did the Patriarch call diverſe Provinces; and if there it could not be ended, then came it to an vniverſall Councell, &c. And by theſe meanes was the Church wonderfully eaſed of hard & long travels. This was holy and good; But this excellent order was diſturbed by the Patriarke in the Weſt, whoſe invaſions and tyranny long hauehave, and ſtill doe tend to the deſtruction, both of the Church and State. Wee are free from this Weſterne Patriarke, not onelyonly by reaſon of his intolerable tyranny, but alſo becauſe the diſſolution of the Empire, is the diſſolution of the Patriarkes. And eueryevery Chriſtian Prince is abſolute in himſelfe to call by his owne Arch-biſhops, or Biſhops councels as he pleaſeth. And it is rebellion to the Prince, not to come when he ſummons the guiltie to appeare. A gaine, if this authoritie were diſſolued, then would the power reſide in the order of the ſpirituall Governours, as they were left by the Apoſtles. And ſo councels could not be called vniverſall, nationall, provinciall Dioceſſan; for, as tyrants prohibite the publicke exerciſes of Religion, ſo the publicke congregating of Councels. And here let me ſling this ſtone into the braſen foreheads of our adverſaries, which in their ſhameleſſe challenges, dare tell the world, wee are an Antichriſtian Church. What one iot of authoritie doe we borrow from the Pope? Is not all juriſdiction and power in the Prince, and for exerciſe in the Biſhops?

Q. What further diſtinction is there of the Church?

A. Beſides the viſibilitie, or inviſibilitie. Puritie, or impuritie of Congregations and Churches. It is diſtinguiſhed by the times thereof, as it was yet in a familie, or people. The Church was an Embryo in the hatching, till Abrahams time; In ſwathing bands till Moſes; In child-hood till Chriſt; a man in Chriſt, and ſhall be a man full growne in glory. It did long ſticke betweene the knees, and want power to come into the light; but at length by ſucceſſion of times, comes to perfection of parts and degrees. As man is an epitome of the world, ſo is eueryevery Chriſtian an abridgement p. 260of the Church; beſt at his laſt. Like the feaſt of Cana, where the beſt wine was reſerved to the end. Wee muſt ever be growing from ſtrength to ſtrength, for it is a fearefull condition to goe backward, how can he be rich that growes eueryevery day poorer? Can he ever reach the goale, that goes eueryevery day a ſtep backe from it? Alas then, how ſhall he ever reach the goale of glory, that runnes eueryevery day a ſtep backward in grace? He that is worſe eueryevery day, can never be at his beſt. True grace is contrary to nature, for it will bee ſtrongeſt at laſt. Sure I am, in regard of time, that the Catholicke Church increaſeth in number and grace, yet viſible Congregations are ſoyled with age, and grow worſe by the tracts of time. Families, a nation, & now the world growes decrepit, in reſpect of their liuely beginnings. Primitiue times were not peſtered with thoſe diſeaſes that are now growne vponupon the Church, and vnderunder which it groaneth. Like Ezekias Sunne wee are gone backe many degrees in the diall of perfection, and yet the Catholicke Church like the Sunne till noone, will ever be riſing. Fie on thoſe Apoſtates, whoſe beginnings, like Neroes firſt fiue yeares, are full of hope and peace, and then decline into villany. Hypocrites, like the firſt monethmonth of a new ſervant, out-goe all, but like Horſe-courſers Iades ſoone giuegive in and tyre. Whoſe age is like vntounto the foure ages of the world; firſt gold, at laſt iron. Pictures of zeale, like Nebuchadnezzars image, from a precious head, they fall to baſe feete. Theſe be the true hot-ſpurs, that will ſoone runne themſelues out of breath. But we may well ſay ſuch were never right bred; for Gods Church gaines perfection with time. Therefore all ſuch as proue falling Starres, never were ought but Meteors. True Saints never looſe light, or motion: Spirituall motion may be violent in reſpect of nature, and perpetuall in reſpect of grace. Pſal. 110.3. Iſa. 60.8. Zech. 14.20.

Q. How long was the Church in families?

A. Vntill the time of Moſes; ſo long God had the firſt borne for his Prieſts, and eueryevery head of the familie was not p. 261onelyonly Maſter, but Miniſter, &c. Num. 3.12. Dainty mothers ſend their daughters a froſting betimes in a cold morning, who ſeeking beautie, indanger health: but our heauenly Father kept his Church within doores, till he ſaw it was ſafe to ſuffer it to goe abroad.

Q. Who were the Governours?

A. The extraordinary were the Patriarches. Which were Prophets; for the rule of Religion was alwayes to bee the ſame in the Church, though God did diverſely adminiſter it. Wee denie not but that the word of God may be devided into Tradition, and Scriptures; but our difference is about the kind of the diſtinction and diſtribution; whether the word be ſo devided into his eſſentiall parts, or into two diſtinct manners of deliverance? Wee ſay the word is eſſentially the ſame, whether it be ſpoken or written, and that writing & ſpeaking are but two accidents of the ſame ſubſtance. Furthermore, wee ſay that the word delivered by tradition, was as well inſpired, as when afterward it pleaſed God to reveale his will by Scriptures. Tradition was fitter for a family, then a Bible; becauſe dead letters had beene of no validitie to a weake Church. Wee feed the childe with the ſpoone, and dare not truſt him with the knife. Spoone-meat was fit for families, though afterwards God would hauehave all his people vſe the knife, and learne to cut their owne meate; and therefore he gaue the nation of the Iewes ſome Scriptures to feed on. And here appeares the wrong, Papiſts offer to the Churches of the Goſpell, who reſtraine them from Bibles, as if they were ſtill in the infancie, &c. To conclude, God never taught by tradition, but the deliverers were extraordinarily inſpired; otherwiſe the reſt were no further to be truſted or beleeued, then they had receiued their doctrines from the Patriarkes, and extraordinary Prophets. And if the Pope could make vsus beleeue, he had theſe inſpirations, wee ſhould no more doubt of his Oracles, then we doe of the Scriptures themſelues. The ordinary Governours were the heads, and eldest ſonnes of the families, &c. Gen. 4.26. and 18.19.

p. 262Q. What were the Governed?

A. The reſidue of the familie; And here wee may learne, what was the moſt auncient kind of teaching, to wit, Catechizing, or familie teaching; and it is a ſhame to the maſter, when he ſuffers his familie to liue in ignorance and blindneſſe. If ſuch weake Governours had charge of inſtruction, Maſters muſt not thinke that they are exempted by the tranſlation of the Miniſtery to others. We indeed hauehave the charge of the Soules of diverſe families, but eueryevery Maſter hath ſtill the charge of his owne. Gen. 18.19. 2 Tim. 3.15. There is nationall, domeſticall, and perſonall mourning enioyned, Zach. 2.10.13.14. So teaching, &c.

Q. How was the Church in a People?

A. As it did conſiſt of many families, and had the bounds thereof exceedingly inlarged from the dayes of Moſes. Vntill his time God had but a familie or two to worſhip him. At the great Deluge, but eight perſons ſaued in the Arke. Gen. 7. The world was growne ſo foule with ſinne, that God ſaw it was time to waſh it with an vniverſall flood, and ſaw it meete to let it ſoke long vnderunder the waters, ſo cloſe did wickedneſſe cleaue to the authors of evill.

Q. What is here to be conſidered?

A. The writing of the rule of Religion, which was done by ſuch extraordinary Governours, as God had fitted and inſpired by his holy Spirit thereunto, for the edification of his Church. For even then God had both extraordinary and ordinary teachers: now wee hauehave the rule completely delivered in writing, and therefore need not any extraordinary Governours in the Church. 2 Tim. 3.16. 2 Pet. 1.20.21. And this is that that makes vsus receiue a more ſure word of Prophecie, &c. 2 Pet. 1.19.

Q. How was it written?

A. According to the neceſſitie of the Church, diverſely, and at ſundry times, Heb. 1.1. God increaſed the dyet of his Church, as he ſaw it was fit to beare it.

p. 263Q. What are the Bookes called?

A. For the matter contained, The word of God; for the manner of Record, The Scriptures, by an excellencie of phraſe, as the moſt worthy writings that ever ſaw the light, and being compiled into one volume, are called Bibles, or many little Bookes, vnited in one body: ſo that both worke and writing, carry away the names of all other Scriptures, and Bookes, as moſt, admirable for vſe, Ioh. 1.8. 2 Tim. 3.15.16.17. Oh, the ſhame of Chriſtians, that theſe workes ſhould be counted as a ſtrange thing vntounto them. Hoſ. 8.12. whiles other bookes, as baites for fooles ſhall be followed and applauded.

Q. How are theſe to be conſidered?

A. As they are either in the originall tongues, or in the Tranſlations; in the pureſt fountaines, or the derived ſtreames and conduits. In the Originalls, not onelyonly the matter (which is the Divinitie, Dogmaticall, Hiſtoricall, &c.) but alſo the meanes of inferring, (which is the Logicke) the manner of expreſſing, and enforcing (which is the Grammar and Rhetorique) are all immediately inſpired. 2 Tim. 3.16. All ſcripture is inſpired from God. 2. Pet. 1.21. The holy mon of God ſpake as they were moued by the holy Ghoſt. In the tranſlations, the ſubiect matter, or ſubſtance of Theologie, is equally inſpired, though mediately. The Logicall coherence alſo and conſequence of argument, retaineth the ſame neceſſitie of illation, becauſe it dependeth not vponupon diverſitie of Languages, but communitie of notions. But as for the proprietie of Grammar, and vigor of Rhetorique, there muſt needs be ſome abatement and embatement. Firſt, and principally, becauſe the skill and diligence herein vſed by Tranſlators, is not divine or inſpired, but meerely humane at the beſt, and in tryall prooueth to be lyable to much latitude, ſometime more, ſometime leſſe. Secondly, for that many emphaticall words, and rigorous figures, both of Grammar and Rhetorique, proper to the originall Tongues (ſuch as are eſpecially deriuatiues, agnominations, proverbes, &c.) cannot to p. 264the life be expreſſed in other Languages. Thirdly, and laſtly, becauſe in vulgar Languages, there is ſuch mutabilitie and change of faſhions (almoſt as much as in apparell) that after a few yeares, we ſcarce vnderſtand what our fore-fathers meant in ſome paſſages of the Scripture in our mother-tongue, much leſſe in the Latine, which in the Vulgar is ſo peſtered with Barbariſmes in ſtile (beſide defects in notion) that not onelyonly S. Hierome would write invectiues, if he ſhould ſee ſuch a brat layd at his dore, but Priſcian himſelfe would call for the ferula. It was therefore a very pious and laudable intention in our learned and judicious Soueraigne, to appoint all our Engliſh Tranſlations of the Scripture to be receiued, and the beſt of them corrected by neereſt reduction to the originals, and to the proprieties of our Language.

Q. How in the originall Tongues?

A. As they are in the tongue, wherein the Spirit did indite them, and they are of themſelues to be receiued without all exception, as being Canonicall, and hauing their authority, primarily, from the ſpirit, and by themſelues, ſecundarily, from the Church. 1 Tim. 3.15. and 2 Ephiſt. 3. chap. ver. 16. The Church is the pillar, on which the truth muſt hang to be ſhewed to others, or the ground on which it reſteth it ſelfe, finding little ſtay elſe-where. Next to the teſtimony of the Spirit, and word it ſelfe, wee are to admit the Churches teſtimony.

Q. Doth the Scripture containe the whole body of Religion?

A. It doth moſt fully and plainely and therefore there is no need of vnwritten verities, or Popiſh Traditions. It is the rule of all faith, and controverſies of faith. It is the ſtandard, or the Kings beame, by which wee are to try all doctrine that is tendred to vsus. Wee are not to goe by the common beame of cuſtome and opinion, but by theſe ballances of Gods ſanctuary, not ſuffering a drams waight to be iniected, that may incline theſe golden ſcoales as we pleaſe. Iſa. 8.20. When the law was written, Moſes recalls both himſelfe and the people to it for tryall, when he p. 265had written his fiue bookes, the Prophets that followed were content to hauehave their ſayings brought to Moſes law for tryall: Chriſt himſelfe never refuſed any tryall by the law and Prophets, yea, ever and anone is hee appealing vntounto them for proofe of his owne doctrine; and ſo all the A poſtles did tread in their maſters ſteps, onelyonly the man of ſinne will not indure any ſuch tribunall, he will iudge all, and be iudged by none.

Q. But they ſeeme not to be ſo plaine and perſpicuous?

A. Yes, in themſelues they are evident enough, concerning things neceſſary to ſalvation, and if at any time they ſeeme hard, it is by reaſon of the weakeneſſe of our vnderſtandings. Pro. 14.6. Pſal. 25.14. 2 Pet. 3.16. We muſt therefore in the obſcure paſſages, pray to God, and conferre one place with another, and conſider duely the cirumſtances of the places, and wee ſhall find the true meaning; if not, God will pardon our ignorance, and require no more of vsus, then himſelfe giueth, wee vſing his meanes aright. Iam. 1.5.

Q. What ſenſe is to be giuen of Scriptures, and whence muſt it be taken?

A. The Scriptures hauehave euer one literall ſenſe and meaning, and that which muſt be fetched from themſelues. 2 Pet. 1.20. It is of no private interpretation, or as man will hauehave it, but it muſt be expounded as it was ſpoken. And the ſame mouth muſt be both the maker and interpreter, that is, the holy Ghoſt. No man knowes Grammar but by Grammar, neither can wee ſee the Sunne without the Sunne; ſo, no man can expound Scripture, but by Scripture. There is the ſame Art, both in the compoſition and reſolution; as there is the ſame way in going backward and forward. Scriptures rightly vnderſtood in our actions, are as the heart in the body, for conveying life to all the parts, or as a dram of Muske, perfuming the whole box of oyntment. This is that godlineſſe which breedeth an heedfulneſſe in all our wayes and actions. foreign quae parit foreign.

p. 266Q. How are they to be conſidered as tranſlated?

A. Howbeit the Scriptures as they be tranſlated be not ſo authenticall, and canonicall, as the originalls, yet ought they to be read publickely and privately of all, and to bee receiued as the word of God. OnelyOnly this muſt be the care of the learned, that as much as lies in them they labour, that the apographicall tranſlations, or tranſſcriptions anſwere the autographicall, and primary originals. And if there be any miſ-taking, they muſt ever be reformed by the fountaines themſelues. The Hebrewes and Greekes drinke both of the well-head, pure tranſlations of the Streames, the Latines in their authenticall, Ierome of the very puddles. Well may I ſay of Trent fathers, as that Chian ſervant, of his Maſter (which ſold his wine, and dranke the lees) whiles they had good, they ſought for that which was nought, &c.

Q. But how ſhall the ignorant in the originals doe in this caſe?

A. They muſt referre themſelues to their faithfull and learned Paſtours, whom God ſhall ſtirre vp for the faithfull teaching of his people. And the Spirit of God which dwelleth in thoſe that are his, will inable them to diſcerne even in tranſlations, betweene truth and falſhood: ſo that if any errour ſhould be; if they attend the meanes ordained of God, they ſhall not want information. Luk. 1.4. if they confider how things are written from point to point, they ſhall come to a certaintie of Scripture. Pſal. 102.18.

Q. Had the Church beſide theſe extraordinary teachers, no other?

A. Yes, there were alſo ordinary teachers, that eueryevery congregation might be ſupplied with able men to inſtruct them, and theſe were to depend vponupon the extraordinary, and ſo farre to be heard, as they agreed with their words, or writings. Exod. 4.15.16. Moſes receiues from God, and Aaron from Moſes, &c. In all points of Religion, we muſt depend vponupon God, in prayers, if he powre not vponupon vsus, we cannot powre out vntounto him. Zach. 12.10.

p. 267Q. How was the Church in a people?

A. Firſt, in the peculiar people of Iſrael; ſecondly, among all people. The Church did grow from a domeſticall ſocietie, to a nationall, and from a nation, to all nations. I hauehave ſeene great Ryvers, which at their firſt riſing out of ſome hilles ſide, might be covered with a Buſhell; which after many miles, fill a very broad channell, and drawing neere to the Sea, doe even make a little Sea in their own bankes: ſo the Church had but a ſmall beginning, which is now growne Catholicke over all the world. Grace is compared to the wind, Ioh. 3.8. which at the firſt riſing, is as a little vapour from the cranies of the earth, and paſſing forward about the earth, the further it goeth, the more bluſtering and violent it waxeth. So ought the Church, and eueryevery member of it to be daily increaſing, and thriuing in grace. It was the Devils deviſe, to bring that ſlaunder vponupon carely holineſſe; A yong Saint, an old Devill. I beleeue that ſometimes yong Devils may turne old Saints; never the contrary; for true Saints in youth, will proue Angels in age. Let vsus therefore ſtriue to be ever good, and thinke with our ſelues, ſurely, if wee be not beſt at laſt, wee may iuſtly feare, wee were never good at all. Pſal. 1.3. Ezek. 47.3.4.5.

Q. What was this people of Iſrael?

A. A peculiar people, whom the Lord choſe to himſelfe, of whom Chriſt was to come, according to the fleſh: and becauſe he was yet to come, they had both the Moſſias promiſed them, and by many types and ceremonies ſhadowed out vntounto them. Deut. 7.6.7.8. Rom. 3.1.2. and 9.4.5. O if God in theſe things ſet his louelove vponupon them, how loues hee vsus, to whom the very graces themſelues hauehave appeared? Tit. 2.11.

Q. What were the Congregations called?

A. Synagogues. Although God would hauehave all his people ſacrifice in one place; yet would he hauehave praying and preaching in eueryevery Towne & Citie; and mother townes had many Synagogues. Abel is called a mother Citie, p. 2682 Sam. 20.19. And ſo the Church of the Gentiles had many mother churches, out of which did ſpring many daughters. Religion propagating from the greater Cities, to the leſſer townes and villages. Act. 13.15. And here might wee trace the Separatiſts to Iordan, by their babes and bottles, in running away from their mother.

Q. Who were the extraordinary Governours?

A. Prophets; of whom ſome did write the bookes of the old Teſtament in the Hebrew tongue, which are in number, thirtie nine, all which by our Sauiour Chriſt, are devided into the law and the Prophets, Math. 11.13. & 22.40. or may be devided into Prieſtly, Princely, and Propheticall bokes, in regard of Chriſt, which is the ſubiect of them all: or according to the moſt vſuall diſtribution; firſt, the bookes of the law, written by Moſes, and they are fiue, Geneſis, Exodus, Leviticus, Numbers, and Deuteronomie. Secondly, the foure firſt Prophets, as Ioſhua, Iudges, and Ruth, two bookes of Samuel and two bookes of the Kings; and the foure latter Prophets, to wit, the three great Prophets, Iſa: Ier: Ezek: and the twelue leſſer, which for brevitie, they comprehend all in one booke, Hoſ: Ioel, Amos, Obed: Ion: Mic: Nah: Hab: Zeph: Hag: Zech: Mal: Thirdly, the nine others, they call Cetubhim, or writings, by an excellencie, and they are, Iob, Pſalmes, Prov: Eccl: Can: Dan: Chron: 2. Ezra 2. Heſter. Our Sauiour Chriſt, Luk. 24.44. makes a tripartite diviſion of the old Teſtament into Law, Prophets, and Pſalmes, and makes himſelfe the ſubiect of them all. The law was Morall, Ceremoniall, and Iudiciall. And all were types of Chriſt. The Morall, which is for inſtruction, did prefigure Chriſt as our Prophet; the Ceremoniall, which was for expiation, did ſhadow him as our Prieſt; the Iudiciall, which was for Government, as King. The Prophets that foretold Chriſt, were ſome of them Kings & Governours, ſome Prieſts, and ſome purely Prophets. The Pſalmes are mixed of all three, full of prayers, prophecies, and ſcepters, &c. There is a latter diſtribution obſerued by Interpreters, and that is quadripartite, p. 269as into bookes Legall, Hiſtoricall, Poeticall, and Propheticall. The Legall, are the fiue bookes of Moſes. Hiſtoricall, the twelue following to Iob. Poeticall, the ſix following from the beginning of Iob to Eſay. Propheticall, the three great Prophets, with the twelue leſſer, and Daniel. The Apocrypha is ſhut out of the diſtribution, both by the Iewes, and our Saviour, and therefore is not of equall authoritie with the bookes we hauehave mentioned. God made the Iewes faithfull regiſters of the old Teſtament; and they were ſo curious, leaſt a letter ſhould be loſt, that they kept them by count: and therefore would never hauehave beene ſo negligent in the Apocrypha writing if ever they had beene committed of God vntounto them, by their extraordinary governours. As in notorious Burglaries, a hat, gloue, or fword is often left behind, for diſcovery: ſo, in theſe (though more honeſt) ſome errors hauehave eſcaped, to diſcover the Authors.

Q. Who were their ordinary Governours?

A. The ſupreame was the high Prieſt, the inferior were the Prieſts, Levites, and Rulers of their Synogogues. Lev. 8. Num. 3. Act. 13.15. Order hath ever beene for the cuſtodie of divine things, and confuſion for their ruine.

Q. What is the Church among all people?

A. The Catholicke Church, gathered out of all people, where we hauehave the Meſſias exhibited in the fleſh, in whom the law and the Prophets are yea, and Amen. Moſes branded ſome creatures with vncleanneſſe; he that hath redeemed his children from morall impuritie, redeemes his creatures from legall: what ſhould S. Peters great ſheet, let downe by foure corners, teach vsus, but that all creatures through the foure corners of the world, are cleane and holy? And that God is no reſpecter of perſons, but in eueryevery nation, he that feareth him, and worketh righteouſneſſe, is accepted with him. Act. 10.34.35. Gal. 4.27.

Q. How are the Congregations thereof called?

A. They are called Churches; the name of the whole being put for the part; and Chriſt doth it to diſtinguiſh his p. 270Churches of the Goſpell, from the prophane and wicked Synagogues of the Iewes. Math. 18.17. He ſayes not, tell it the Synagogue, but the Church, &c. They therefore levell amiſſe, that lay the line of their government by this deceitfull ſquare.

Q. Who were the extraordinary Governours of this Church?

A. Iohn Baptiſt, the forerunner of Chriſt, Chriſt himſelfe, his Apoſtles, ſeventie Diſciples, Evangeliſts, and Prophets; whereof ſome did write the bookes of the new Teſtament in the Greeke tongue; which are either Hiſtoricall, as the Goſpells of Mathew, Marke, Luke, and Iohn; or diverſe excellent Epiſtles, as of Paul to the Romanes, Corinthians 2. Galathians, Epheſians, Philippians, Coloſſians, Theſſalonians 2. Timothy 2. Titus, Philomon, Hebrewes, Epiſtle of Iames, of Peter 2. Iohn 3. Iude; or laſtly, the Propheticall booke of the Revelation.

Q. Who were the ordinary Governours?

A. The Doctors and Paſtours. Eph. 4.11. which may be diſtributed into Biſhops, Elders, and Deacons. As for the firſt, if time and place be accidents of a calling, and the very eſſence lie in relation betwixt the caller and the called. Timothy and Titus were ordinary teachers; for to an extraordinary Governour, an extraordinary caller is required. It cannot be denied, but that both Timothy and Titus did a long time wait vponupon the Apoſtles, and were ſent from place to place, though ſetled at the laſt. If going from place to place make an Euangeliſt, then they were both of them Evangeliſts: but I beleeue all the Paſtours and Doctours of the Church were at the Apoſtles command, and ſent too and fro as there was need. 2 Tim. 3.10.12.20. &c. wee heare of Creſcens, Titus, Tychicus, Trophimus, &c. ſent diverſe wayes by the Apoſtle Paul, &c. And therefore it is not enough from the place, to ſay, ſuch a one was an Evangeliſt, except it be further prooued, that he had an extraordinary calling. That Timothy is bidden to doe the worke of an Euangeliſt, it is a dubious terme, for an Evangeliſt, p. 271is either put for a writer of the Goſpels, and ſo ſome Apoſtles are Evangeliſts; or for an officer, and ſo ſuch as were extraordinarily called to plant Churches, Act. 8. but had no power to ordaine them Paſtours, are called Evangeliſts, Act. 21.8. And of this ſort might be many of the ſeventie Diſciples: or laſtly, for Preachers; for the Goſpell (with which the name is coniugated) is the obiect of all three. The firſt write it for the edification of the Church, the ſecond preach it, and worke miracles, to confirme it for the plantation of the Church; and the third preach it too, for the further watering of that ſeed which others hauehave ſowne before them, and in this ſenſe is Timothy bidden to doe the worke of an Evangeliſt, as the next words expound it, make thy miniſtery fully knowne. And it is out of doubt, that Timothy was called of God by man, which to me is an ordinary calling. And that Timothy and Titus (as Biſhops properly ſo called) had a ſuperintendencie, and coerciue power of juriſdiction over Elders, Miniſters, or Preachers it is evident to me out of theſe places, 1 Tim. 1.3.5.19. 2 Tim. 2.14. Tit. 1.5.11.13. The Elders are from the originall, called Preſbyteri, which turned into Engliſh, is called Prieſts, the moſt current and paſſable title, had not Maſſe-mongers made it infamous, in the eares of ſuch people, as are not acute enough to devide betweene a fit title, and a corrupting abuſe. Thus much for the name. As for the office of Elders (taken for Eccleſiaſticall Governours) I find none deſcribed, but by ſeeding of the flocke, which makes mee conclude, they were all Paſtours. As for that place. 1 Tim. 5.17. all the queſtion is about the compariſon, whether gifts, or offices be compared together. The originall hath it thus, Elders ruling well are worthy of double honour, eſpecially, labouring in the word and doctrine: now it is a rule in the Greeke tongue, that participles are to be turned into reaſons of the things they explaine; as ruling becauſe they rule, and labouring becauſe they labour, &c. The ſenſe then may be thus rendred, without all rending of the compariſon. Elders are to be reompenced with honour and p. 272maintenance; firſt, becauſe they rule; ſecondly, becauſe they preach. Firſt, they goe before their flocke in holy practiſe of diſcipline, vponupon themſelues and others; ſecondly, they continually preſſe them by precepts in painfull preaching. Now that the people may eſpecially ſee wherein they are to be honoured, it is in this, that they are labourious diſpenſers and diſpoſers of heauenly doctrine. Therefore with the Scriptures, I ſay that the ordinary teachers, and Governours of the Chriſtian Churches, were Paſtours and Doctors, and that copulatiuely, and not ſegregatiuely, as in Apoſtles, Prophets, and Evangeliſts.

Q. What is the Church triumphant?

A. The number of all thoſe that are applied vntounto Chriſt by ſight. After faith and ſight, followes freedome and fruition. This Church conſiſts of holy Spirits, both Angels and men, the ſoules of the Saints departed, are receiued vp into glory, and after the reſurrection, the militant Church both in body and ſoule ſhall be of the Triumphant, in the full fruition of all bliſſe and happineſſe. Gal. 4.26. Heb. 12.22.23.24. Iob. 14.2.3. Heb. 11.10.16.26. &c. As thoſe therefore that hauehave taſted of ſome delicate diſh, finde other plaine diſhes but vnpleaſant; ſo it fareth with all thoſe which hauehave once taſted of heauenly things, they cannot but contemne the beſt worldly pleaſures. As therefore ſome daintie gueſt, knowing there is ſome pleaſant fare to come, will reſerue his appetite for it: ſo muſt not we ſuffer our ſelues to be cloyed with the courſe dyet of the world, but keepe our deſires for the ioyes to come. And if worldlings find ſo much pleaſure on earth, as to thinke it worth the account of their heauen; becauſe they ſee ſuch a Sunne to enlighten it, ſuch an heauen to wall it about, ſuch ſweet fruits and flowers to adorne it, ſuch varietie of creatures, for the commodious vſe of it, and yet onelyonly provided for mortalitie, and chiefely poſſeſſed by the makers enemies: what then muſt heaven needs be, that is provided for God himſelfe, and his beſt friends? If the out ſide be ſo glorious, what ſhall be within? How can it be leſſe in worth, p. 273ſeeing God is aboue his creatures, and Gods friends better then his enemies? I will therefore not onelyonly be content, but deſirous to be diſſolved.