THE great controversie,Act. 20.28. Ephes. 5.25. Esa. 8.20. Act. 20.26.27. Mat. 28.18. to the end Mat. 18.17 to 20. Rev. 22.18.19. Gal. 6.16. Ephes. 4.8. to 12. 1 Tim. 3. tota. Tit. 1.6. to 10. 1 Cor. 12.28. Rom. 12.6, to 9. Act. 1.13.14.15.21. to end. Act. 6.1. to 7. Act. 14.25 or thing in this juncture of time is: Whether men (though by God furnished with gift [...] and graces, and every way made able to dispense the Gospel;) may preach the same either private or publike, except they be or­dained.

Therefore to make it appeare, that it is lawfull for men (so furnished and enabled by God,) to preach, publish, and de­clare the Gospel, though they be not by any Church or men ordained thereunto; I shall premise these things to considera­tion.

1. That Christ hath purchased unto himselfe a Church.

2. That to this Church he hath given Lawes and ordinan­ces in his written word, by which they are to walke, and by none other.

3. That in them he hath declared and set forth to his Church, what, and how many Offices, there are with Officers to be supplyed with their qualifications.

4. How the severall Officers are to be invested, ordained, or put into their severall Offices.

[Page 2] 1 Co. 12.13, 14. chap. 1. Pet. 4.10.11 Heb. 10.23.24.25. Act. 6.3.1. Tim. 3. tota. Titus 1.6. to 10. Psal. 132.11. Act 2.3. & 10.38. Act. 2.36. Esa. 9.6.7. Rev. 15.3. & 17.14.19.20. Act. 20, 28. Psal. 87.3.1. Pet. 2.5 9. Psal. 48.2. Mat. 18 to 20.28. & 18 to end Psal. 147.19.2 [...]. Heb 3 2.6. Ephes 1.22.23 & 2.20. 1 Pet. 1.19, 20, 21. Rev. 22.18.10 Deut. 4.2 Pro. 30.6. Pet. 1.3. 1 Cor. 11. 1 Gal 1 7 8 9. v. 1.2.3. chap. Ephes. 1.2. Col. 23.10. Eph. 5 3.24. 1 Cor 5. & 16.1. Act. 14.23. 1 Cor. 1.1. Mat. 13, 19, 20 2 Cor. 1.1. Ro. 1.7. Mat. 28.18 [...] compared vvith Mat. 18.19. & 20. com­pare that with Psalme 149.8.9. and all them with 1 Cor. 5 16. 1 Col. 3.10. Rev. 1, 2, 3. chap. Act. 1.21. to 26. and 6.2. to 6. and 14. to 23. Gal. 1. 1 Tim. 3.1. to 12. Tit. 5.7. Act. 2.37. to 47. com­pared with Act. 6.2. to 6.14. to 23. Mat. 18.16. to 27. 1 Cor. 49. Rev. 2. Rom. 10.17. 1 Tim. 3.1. to 12. Tit. 1.5.7. Act. 1.15, 16, 26. & 6.6.3.7.14.22.23. to end. 1 Tim. 4.12. Ephes. 4.21. 1 Cor. 1.5. Col. 4 3.5. The manner how they are to manifest their guifts, par [...], and qualifications to declare their fitnesse, that the Church may know and judge of them before they be ordained, that they may not be mistaken in their choyce.

1. The Lord Jesus Christ being the annointed of his father, set on the Throwne of David, King of Saints, King of Kings, hath purchased to himselfe by his blood, a Church which is a City, or body politick, whence it is called the City of God, of the great King, the body of Christ, his Temple, Orchard, Vineyard, nichosed Garden, a royall Priesthood, a holy Na­tion, a peculiar people, to offer up spirituall sacrifices to God through Jesus Christ the Lord.

2. This Church or spirituall City he as their King and head, hath given lawes and ordinances in his written word, as rules by which she is to be guided, and in them is layd downe to his people, all things needefull for life and godlinesse to make the man of God perfect in the performance of the visible worship of God, so that there is no neede for man or any sort, Company or assembly of men, to devise or make lawes, or in­stitute Ordinances for his people, to observe in acting any thing concerning the worship and service of God, or in the choyce or ordination of Officers in his house.

3. This Church is set forth in the Scriptures to be particu­lar congregated, visible Saints depending on none but Christ, in things concerning his spirituall Kingdome, it is not a house of lime and stone, nor a Congregation of visible wick­ed men, no nationall, provinticall, diosian Church, those the Scriptures do not allow, nor in no wise declare, that God hath promised his blessing and presence to dwell amongst since the assention of Christ, and whence such Churches came, and of whose devising they were, you may see in the Scripture cited. Rev. 16.19 & 13.1. to 11. to end Rev. 18 2.3.

4. Those have power given them, and it lyes in common to all and every of the Saints (members of the Churches of Christ) joyntly together to choose them Officers, as namely, (Pastors, Teachers, Elders, Deacons) being the whole num­ber of Officers I finde mentioned in the Scrip [...]ures and to act in all other things given them in charge as Prayer-Preaching, [Page 3] receiving into fellowship judging of offenders and admini­stration of the other Ordinances, this power doth not lye nor ever was given to the Officers, Ministers, or Presbytery onely, that I can finde in the Scriptures, but to the severall Congregations I finde that they had power to chuse from a­mongst themselves men fitted and inabled by God, to sup­ply the severall Offices in his house and Sanctuary, to invest and ordaine them.

5. If the Church have power, it must be supposed or gran­ted, that first there must be a Church, having this power be­fore there can be any Officers rightly and orderly ordained, except it can be maintained from the Scriptues, that there is Apostles still, or men having an Apostolicall function which I conceive no where in Scripture is to be found; therefore if men may not preach before they be ordained, then how men should be ordinarily converted to the faith, and order of the Gospel I see not, because faith comes by hearing, and hearing by the word preached, and if this be not granted, how and which way Churches can be gathered, and Officers ordained I cannot see except the Popes Ordination will serve which for my part I am loath to allow.

6. Againe for to chuse one into Office presupposes an apt­nesse and fitnesse in the parties for the sufficient discharge of that place unto which he is so called, chosen, or ordained, and it is granted of all sides that the Officers of the Churches are so and so to be qualified as the Scripture sets forth, as name­ly, that they be men of wisdome, knowledge, grave, modest, of good report, both of them without, as well as with them within, full of the holy Ghost, apt to teach well, learned in Christ, no novice or youngling in the Schoole of Christ, to be instant in season, and out of season, alwayes ready to con­vince the gaynsayers by sound Doctrine, as he hath been taught the truth in Iesus; these quallifications are required in the teaching Elders, or Bishops, before they be ordained; therefore it is cleare, that the guift of utterance & sound know­ledge by which a man is inabled to pray, preach, teach, declare, set forth Christ in the Gospel not onely may, but must both be, and appeare to be in any men before they be chosen [Page 4] into the office of the ministery,1 Tim. 3.1. to 22. Tit. 1.5. Esa. 56.10.11. Act. 20.28. Act. 6.3.6 & 14.23. Iob. 13.17. Thes. 1.4.20. Luke 4.16. Mat. 13.54. Act. 13.15.16. Ephes. 4.11, 12, 13. compaire 2 Tim. 3.17. Heb. 3.3. to 6. 1 Cor. 21.13.14. Chap. Rom. 22.6, 7 Ephes. 1.7. to 17. Col. 3, 16. Heb. 10.23. to 26. Heb. 3.3. to 6. Ephes. 1.21.22.23. 1 Cor. 44.33.40. Act. 1.14. to end. Act. 6.1. to 7 for he that is not a Prop [...], or hath not the guift of preaching, before he be chosen [...] the ministery, is a dumb dogg and an idel Shephard; for the Office doth not give, (nor indeed cannot any whit increase) the guifts, or convey by the same any spirituall qualification or ability, onely gives a solemn charge and Commission to use their guifts by vertue of their office they have received, This I suppose granted on all sides.

7. Then it will easily be granted, that except men before they be chosen and ordained may be suffered and permitted to declare their guifts in Doctrine and Prayer (which are the maine things, & that which is chiefly to be looked on, that the Pastor or teacher is specially to be qualified with) how shall the Church that is to chuse them take knowledge of their sufficiency, that they may both with faith and good conscience, call them and submit to them, And otherwise, for tryall of mens guifts (whereby they may be judged fit to be chosen into the Ministery, but onely by the way of preaching before Ordination by vertue of their guifts, I finde none, the the Scriptures are silent in it.

But the other, that is prophesying or preaching, by vertue of the gifts and grace of God, before ordination or office; thus the Scriptures are very plentifull in manifesting and declaring which God hath instituted for that end, that his Church may grow up thereby a compleate habitation, compleatly furnished with all her officers or servants, to supply all her severall offices to the prayse & honour of Jesus Christ her head, who hath instituted all things in order, he being the God of order hath left nothing in disorder, but alwayes hath been carefull to provide for his house, not onely Officers to supply her in her severall Offices; but also hath prescribed a way and a rule for them in the chusing them in their severall Offices as is partly before specified.

Obj. But here some may say, that a man that is a good Scol­ler, having been at the Ʋniversity, and studied Divini [...]y, may be permitted (as it is usually practised in their Ʋniversities) to preach a Sermon two or three for approbation or tryall of his sufficiency before he be ordained.

Answ. 1. To this I answer, that it is not his learning,1 Cor. 2.10. to end. Rom. 8.7. 1 Cor. 1.19.20. and 2.1. to end. 1 Cor. 1.5. Col. 4.3. Col. 2.4.8. nor a­ny humane art; that will be sufficient to inable him to be a Minister of the Gospel, because by that no man can under­stand the minde and will of God in the Scriptures.

2. Because no man by his studying or labour in humane things, can procure the gift of utterance whereby he may be inabled to set forth and declare Jesus Christ in the Gospel.

Answ. 2. It is granted in the latter part of the objection, that it is lawfull and so practised by our adversaries, to preach before ordination; therefore I do wonder why they should condemne that in others, which they practice themselves; for if a man may preach one Sermon, why not two, then why not twenty, and if one moneth, why not twelve moneths, and so I conceive, if it be lawfull thus to preach, as they themselves grant, then the great controversie about this poynt, is be­tweene them and mee at an end.

3. But I further say, that it will not be sufficient to preach a Sermon or two, whereby to judge of a mans fitnesse, because it is impossible that his gifts and qualification can be judged off, by any in so short a space, and so the Church to be mista­ken in their choyce, and instead of an able and painfull Mini­ster set up a lying Idoll, dumb dogg, as it hath often fallen out in many of the Parishes of England.

4. Now I shall come to examine the severall Scriptures that do hold forth the lawfulnesse of all the Servants of God preaching before Ordination, I shall take them in order as they lye, and I shall indeavour to cleare them from those false glosses which have been put on them, which have hindred the appearing of this truth, I shall also answer such objections as seemingly may lye in the way.

1. The first Scripture to prove the thing in hand is written in Numbers: 11:26, to the 30, the words are these at the 26: verse: but there remained, two of the men in the camp, the name of the one was Eldad, the name of the other was Medad, and the spirit rested one them (and they were of them that were written, but went not out unto the Tabernacle) and they Pro­fied in the Camp, and in the 29 verse: Mosen said would God that all the Lords people were Prophets the Lord will put his spirit on them (Reader take notice) Moses here wishes [Page 6] that all the Lords people were Prophets, the Lord putting his spirit on them, I h [...]pe none will say that he wished that all the Lords people were Priests or Levits (I meane ordained officiall men) but they were all Prophets.1 Cor. 14.3.21. Rom. 12.6. to 9. Teachers, or Preachers of Gods will, and minde, one to another for their good and edification, that which Moses wisheth here, is that all the Lords people were such as Eldad and Medad were, and they were no Officers, neither Priests nor Levites, and yet we finde they prophesied in the Campe, by reason of the Spirit of God, resting on them, and not because they were ordained Officers; for then I conceive Iosuah would not have complayned of them, as may appeare in the 27.28. verse but Moses maketh it all one to be a Prophet, and the Lord putting his spirit on a man,Mat. 25.14 to 29. Luke 19.12. to 24. Mat. 5.15.16. Marke 4.21. Luke 8.16.17. Ephes. 4.7. to 17. 1 Tim. 5.17. Act. 10.34.35. Iam. 2.1. to 10. 1 Cor. 1.19.20.27.28. Iohn 3.5. to 9. Mat. 13.11.16.17. and Mat. 11.25.26. then why should not men now, to whom God hath given of his spirit, with guifts of utterance and knowledge be a Prophet and Preacher, and that of the Lords owne making; for Moses doth wish the use or exercise of Gods spirit and graces in men, as the having and possessing of them for the guifts of God are not given to be hidden under a Bushell, or to be kept in a napkin, but to be made use of to the prayse and glory of God, that is the giver of them, who hath given guifts unto men for the workes of the Ministery, for the perfecting of the Saints, for the edi­fying of his body, which is his Church and people, so then I thus argue, if any man now that is a Member of the Church of Christ, though not ordained unto whom God hath given sufficient guifts, and qualifications by his Spirit, whereby he is made able to preach, he is not onely to possesse it, but to im­ploy it for the perfecting of the Saints labouring in the word and doctrine of Jesus Christ.

2. And seeing God is no respecter of persons, but gives his guifts by his spirit to whom he pleaseth, where by all men that partake of those guifts are inabled to prophesie or preach, though not ordained what should hinder them from being Prophets and Preachers, [...]nd that of the Lords own making, by the free guift of his spirit, seeing it bloweth where it lifteth, assoone upon a Cobl [...]r, Tinker, Chimneysweeper, Plow­man, or any other Tradseman, as to the greatest learnedst Doctors in the world.

Then I here demand the reason, why he namely the Cobler, Tincker, &c. may not be permitted, to manifest the gifts and graces of God in him, by Preaching and declaring the Go­spel as the other: to wit the Learned man, I confesse my self ignorant of any reason against it in the whole word of God, but greatly for it, and layes it on all men that have received the gift so to administer:1 Pet. 4.10, 11. so to use it as good Stewards of the manifold graces of God.

Obj. But some object and say, that this spirit here that those, to wit Eldad and Medad had, was not the spirit of prophesie, but of Government.

Answ. I answer, I shall not deny but they had the spirit of Government, but that they had not besides it the spirit of prophesie, I leave by the wise to be judged; for looke into the text the 26 verse of Numb. 11. and if we will not be will­fully blind, we cannot but see and know, they had also the spirit of prophesie.

For saith the text, Eldad and Medad propesied (or preach­ed) in the Campe; Now if they had done nothing but con­cerning Government, without question Ioshuah would not haue desired Moses to forbid them, in regard that God had made known that he would take off the spirit that was on Moses, and give it unto the seaventy, and this Joshuah could not but know; For the Lord saith to Moses, in the 16 ver. Gather unto me seaventy men of the Elders of Israel, whom thou knowest to be the Elders of people and Officers over them. Now from hence it is plaine that Ioshuah knew they were Officers, (that is Magistrates) and if in point of Government it was that which they did, then I conceive Ioshuah would not have said Moses forbid them.

Secondly, The Lord saies I will come down and talke with thee, and I will take of the Spirit that is one thee, and will put it on them. Now it is cleere in the Scriptures, that Moses had not onely a spirit of Government, but a spirit of Prophecy (or preaching of prayer and supplication);Exod. 14.15. Deut. 18.15. Act. 7.37. Therefore if God tooke of that spirit that was upon Moses, and gave it to the seauenty whereof Eldad & Medad were, then it cannot be restrai­ned only to Government, but it must extend to all the rest of [Page 8] operations and workes of it, as to prophecie or preach the great matters of Gods law to his people.

Obj. But some may further object and say, these were Officers, and such as Moses knew to be so; therefore it will not follow from hence that all may preach though guifted, except they be Officers as these were.

Answ. I grant they were Officers in the Common­wealth of Israel, to wit, Magistrates; but what is this to the thing in hand, to wit, Preaching without Ordination; for there is no mention that they were either Priests or Levites, or any Officers of the Church, neither did their Office bind them to prophesie; I leave it to be judged, whether it was any principall end in their Office, binding them to preach, neither can it be gathered from the Scriptures because they were Officers therefore they preached; no, but because God had powred on them,Iob. 32.18.19.20. Ioel. 2.28. Esa. 44.3. Act. 2.17. end filled them with the spirit as Eli­hu like new bottles, and as wine that hath no vent; there­fore they must speake and open their lips that they might be refreshed, and this was the cause of their prophesying or Preaching, because of the powerfull worke and operation of the spirit of God in them, and not because they were now Officers for that they were before this time, as is playne by the text, and Gods words to Moses in the 16. verse.

The next Scripture I come now to handle, is the 2. Chron. 17.7. verse, and to the 8.9. verse, where it is said, that Ieho­saphat sent to his Princes to teach in the Cities of Judah, and they taught in Judah, and had the Booke of the Law of the Lord with them, and went about throughout all the Cities of Judah, and taught the people, whence it is evident, that the Princes of Judah that were no ordained Ministers, preached the Law of the Lord to the people, with the Levites (a practise that those who in our dayes call themselves the Tribe of Levit) I could desire that they would press it upon the Princes of our times, those who are furnished with the spirit of God to preach the Gospel of Jesus Christ to the people,Amo: 8.11.12. in our severall Cities, that so there might not be that famine of the word, that is in the many parts of this King­dome, you see Jehosaphat did not question their Ordination [Page 9] neither did the Levites forbid any such thing, so my thinks it would evidence a good heart in the Levites of our times to presse Princes and people, all that have guifts to preach Jesus Christ to the people, that the earth might be full of the knowledge of the glory of the Lord,Habak. 2.14. as the waters cover the Sea, and not to be of the envious spirit with Josuah, to per­swade the Magistrates to forbid them,Esa. 11.9. because they are not ordained by their humane Ordination; there was never any such thing heard of, nor declared in the Scriptures, for it is evident in the writings of Moses and the Prophets,Luke 2.46. that a­ny of their wise men as they are called in the Scriptures, might and ought to teach in their Synagogues without any regard or respect had to any Office or Ordination in the Church, we finde Jehosaphat himselfe,Mat. 9.35. Luke 4.16.17. Numb. 11.29 Mat 23.34. 1 Cor. 1.20. Ier. 18.18. Phil. 3.5. 2. Chron. 19.6, 7, 8, 9.10, 11. verses, confirming this to us how he preached to the Judges, and to the Levites, and also his divine and excellent prayer to God in the publike congregation & of Ezekiah his Sermon in the very Temple of God, and so of Nehemiah and others, who taught the people the Law of the Lord, a good patterne for our Princes now, and do we not reade free­quently in the Scriptures every where that the Scribes Pha­rises and Lawyers, in any of which were no ordained Mini­sters, neither Priests nor Levites;Mat. 13.54. to end. Marke 6.2. to 5. Luke 4.16, to 22. Luke 2.46. Act. 15.16. and 17.2. yet taught publikely a­mongst the Jewes, as appeares by the Scriptures, and if it were not so practised how comes it to passe that Jesus the Sonne of Joseph, who was no ordained person, that is no Priest nor Levite in their Church, that they permitted him to dispute in the Temple with the great Doctors, and to teach and preach frequently in the Synagogues as he did, and the like may be seene of Paul and Barnabas, that were no ordained Ministers that the people of the Jewes tooke no­tice of, yet they preached frequently and publikely, and so it appeares, to be the constant practice hitherto set out in the Scriptures, to preach without Ordination.

Obj. But some may say, that Jesus Christ was extraordi­narily indued with guists, and the like of Paul and Barna­bas, and taught by their extraordinary guifts, and were so permitted by the Jewes to preach.

Esa. 9.6. and 61.1.2.3. Answ. He that so sayeth that they were extraordinarily indued with guifts, speakes the truth, though to little or no purpose to the matter in hand; for what was that (to wit, their extraordinary guifts) to the received order and practise in the Temple, & Synagogues amongst the Jewes, that did not believe in Christ nor acknowledge him, nor his Apostles in any such way.

Object. Some may further say, that Iesus was the Sonne of God sent of God to preach, and Paul and Barnabas were A­postles and so might preach, because they had an Office that did bind them to it.

Answ. I answer againe that this is true, but besides the matter, did the Iewes look on Christ as he was the Sonne of God? did they looke on Paul and Barnabas as Desciples of Christ?Mat. 13.34. to end. Marke 6.1. to 5. Iohn 7.46. to end. Mat. 13.34. to end. Marke 6.1. to 5. Acts 4.13. to 18. com­pared with 5.28 Acts 13.16. I am sure no man will dare to affirme it; because the Scripture is against it. Wee find declared in the Scriptures, that the Iews look­ed on Christ with scorne and contempt in relation to his be­ing the Sonne of God, and say of him, Is not this Iesus the Son of Mary the Carpenters Son, even of Ioseph. Nay is not this Je­sus the Carpenter, did they not hate and despise both him and his Apostles, and in the consideration of his being a minister of the Church of God, or his Apostles any Officers, they did not beleeve at all; but onely according to the common custome amongst them, they permited Jesus to preach and dispute, and so was it that Ruler of the Synagogue sent to Paul and Barnabas, that if they had a word of exortation to the people to say on; and not because they were Officers or had any or­dination in the Rulers understanding, and so much shall suffice for this particular. I now come to the next Scripture,

Acts the 18.24 to the end, where it is thus said, A certain Iew named Appolloes borne at Al [...]ndria, an eloquent man and mighty in the Scriptures, came to Ephesus; this man was in­structed in the way of the Lord, and being fervent in the Spirit he spake, and taught dilligently the things of the Lord, knowing onely the baptisme of Iohn, and he began to speak boldly in the Synagogue; whom when Aquila and Priscilla had heard, they took him unto them and expounded unto him the way of God were per­fectly. And in the 28 ver. it is thus said, For he mightily con­vinced the Iews & that publickly, shewing by the Scriptures that [Page 11] Jesus was the Christ. Reader, thou seest what is recorded in the Scriptures of this man Appollos how he preached Jesus Christ diligently and that publickly in the Syna­gogues, and yet thou seest there is no office nor Ordination which is at this time once hinted as that he had, and yet he preached the Gospel by reason of his fervency in the Spi­rit: so that was the cause of his so boldly speaking and teaching in the Synagogue: and that he had no Office nor Ordination at this time, I shall give thee these reasons 1. Because the Scripture is altogether silent in it and doth not once hint any such thing. 2. Because we onely finde this mentioned of him in the Scripture, that he was instru­cted in the way of the Lord being fervent in the Spirit, spake and taught boldly mightily convincing the Jews,Acts 18.2 [...] and that publikely shewing by the Scriptures that Jesus was the Christ. 3. He knew the Baptisme of John he was so far taught in the way of the Lord to imbrace Christ as that he went beyond the Jewes and so could be no officer in the Church of the Jewes.

4. He could not be any officer in the Christian Church, because he knew onely the Baptism of John he was not yet come far enough in the knowledge of the Gospel for that: These reasons I conceive are sufficient to evidence to all men that are not guided by a partiall Spirit that Apollos here preached not by vertue of any office or ordination but by the vertue and power of the Spirit of Gods operation in him.

But some may say this man was extraordinarily guifted by God, and so by his extraordinary gift preached. Object.

I answer that some things especially above other man is recorded of him, as that namely he was a very eloquent man, Answ. Acts 18.24. and that he was mighty in the Scriptures, and that he boldly taught, and that by his teaching, he mightily con­vinced the Jewes, but that this did prove that he was ex­traordinarily indued with guifts from God I cannot see, but do beleeve the contrary, and for that I shall offer the Rea­der these reasons, first, because if God had extraordinarily in­spired him, he could not have been ignorant of the revealed [Page 12] will, way, and Councell of God declared in the Gospel, and onely to have knowne the Baptisme of Iohn, Acts 20.26.27. for none that God did so inspire, but did know the whole Councel of God revealed, as witnesse Paul and all the oiher Apostles.

Iohn 14.28, and 16.13, to 16.2. Because if he had been so inspired, then he would had no neede of Aquillaes and Priscillaes teaching or more perfect learning him the way of God, for then he might better have taught them, but we finde that when they had heard him, they tooke him unto them, and expounded or shewed him the way of God more perfectly, and therefore for these reasons is it that I beleeve he was not extraordi­nari [...]y guifted of God, and so much may serve to evidence the truth from those false glosses and misinterpretations, that some have indeavoured to put upon this Scripture to hinder the Saints from following the rule and example of Christ and his faithfull Servants set forth to us in the Scriptures, in preaching and declaring the Gospel without Office or Or­dination.1 Cor. 11.1.

I come now to Acts 8, 1, 4. compared with Acts 11.19, 20, 24. Where it is thus written, And at that time there was a great persecution against the Church that was at Jerusa­lem, and they were all scattered abroad throughout the re­gions of Judea and Samaria except the Apostles; and in the 4. ver, it is said thus, therefore they that were scattered abroad went every where preaching the word, and in Acts 11.19, 20, ver. Thus now they that were scattered abroad upon the persecution that rose about Stephen travailed as far as Phenice and Cyprus and Antioch preaching the word to none but the Jewes onely & some of them were men of Cyprus and Cyreene, which when they were come to Anti­och spake unto the Grecian preaching the Lord Jesus and the hand of the Lord was with them and a great number believed and turned to the Lord; here (Reader) consider seri­ously what God by his Spirit hath recorded in these places of Scripture for our learning, if it be well minded God doth as it were point out to us his foreseeing the errour, and evill that men in this point would run into and therefore saith that all the Church except the Apostles were scattered, so [Page 13] that I conceive that God doth point out here that the offi­cers staid behinde and those that were scattered and went preaching the Gospel were no ordained men to that end, And I conceive it cannot be thought, nor gathered from what is in the Scripture related that these that were scat­tered this whole Church were ministers, ordained men, namely Pastours, teachers or Elders, it seems somewhat strange to me that the whole body of a Church should be ordained Ministers for that were to make the body mon­strous, and disorderly, because, as the Apostle saith 1. Corinth. 12, 17, ver. If the whole body were an eye where were the hearing? if the whole were hearing where were the smel­ling? but now hath God set the members every one of of them in the body as it hath pleased him so that it is cleare that if God be the God of Order and doth all things orderly it cannot be thought that the whole body of this Church being at Jerusalem with the Apostles were all ordained Ministers,Acts 8.1.3. they consisting at least of three thou­sand persons, such a thing was never heard of, nor yet never any Scripture produced holding forth or hinting any such thing, for in these Scriptures here is onely thus much said, the whole Church at Jerusalem except the Apostles were scattered, and they being scattered went preaching every where Jesus Christ and this is all that is in the Scripture mentioned of them, and no office nor ordination at this time minded.

But though they had no office all of them yet some of them had, Object. and the rest were extraordinarily by God inspired and guifted by his Spirit.

I confesse there is mention of Philip who was an ord [...]in­ed officer as you may see in Acts the 6. and the 5. ver. Answ. But what office is it that he had, not an office binding him to preach, his being ordained into that office was to no such and as you may see in Acts 6.1, 2. There it is declared that Philipe office was to serve tables, to look to the daily administration for the poor, to wit a Deacon, and not to preach the Gospel for that was besides his office, and no and of being ordained: this I leave by the wise to be judged

That they were extraordinarily inspired to mē seems un­reasonable, and that for these reasons.

First. Because there is not the least tittle in the text than giveth any hint that way. Secondly, Because the onely titles given them are all the Church that was at Jeru­salem except the Apostles were scattered and they were some of them men of Cyprus and Cyrene, and nothing minded in the least of extraordinary gift or endowment. Thirdly, Onely their preaching here and there is noted and spoken of, [...]and that by reason of their persecution they became so scattered and not by reason of any extraordinary gift be­stowed on them.Acts 8.3, and 11, 19, 20. 4. Because that if so be they had had any Apostolicall function or ordination or extraordinary gift of the Spirit then in my understanding there had not been any need of so suddain (nay not at all) of a sending of Barna­bas from Jerusalem to Antioch,Acts 11.22 23.29. though he were a good man and full of the Holy Ghost to settle and confirm the disciples which they by their preaching had begot to the faith.

For I conceive that any extraordinary gifted man or men amongst them was well able to have done that work as Bar­nabas:Eph. 2.20, and 3.5. 2 Peter 19 20.21. and let any shew out of the Scriptures that where the Apostles did preach and beget to the faith that there went out or was sent any to confirm it better after they had begun is, but such was the sending here of Barnabas, therefore for these and the like reasons I conclude that these men th [...] Church that was thus scattered and went preaching the Go­spel begetting men to the faith and obedience of the Gospell, were not officers neither ordinary nor extraordinary [...] nor any ordination to any such thing, neither any extraordi­na [...]y gift or endowment: but ordinary such as God promised to pour upon all flesh,Ioel 2.28, Acts 2.17. Isa. 44.3. [...] which these having received some tallents of the Spirit of God, such was the power of the grace of Love shed abroad in their hearts that they could not but speak and declare those they had seen and heard making use of that saying, when thou art converted thy self strengthen thy brethren.

Object. But some may further object and say, they did not preach, they did but discoursively declare Christ in the Gospel which [Page 15] no man is against.

I understand by preaching of the Gospel, Answ. is no more then to ca­ry, to publish to bring to make known, & declare glad tidings as by the Scripture cited may appear:Luke. 2.10, 11. and 8.39. Mark 5.19. Acts 13.32. 1 Ioh. 1 1. to 4. Psal. 16.10. 2 Cor. 4.13. it is not to go up into a pulpet to be apparelled in black, to make a long and tedious oration of far fetcht tales, out of the old and ancient fathers both popish and heathen, but to declare Gods will and minde to his servants that he hath revealed to them by his Spirit agreeable to the word, and this I finde to be the substance of preaching the Gospel, was it not the same that the Angels did in the second of Luke. And the blinde man in Luke the 8. And the woman of Samaria John the 4. Two of these preached so effectually that they begat faith in the hearers, and how faith can be wrought in persons in an ordinary way without preaching you may consider the Scriptures cited.Rom. 10.14. to 17.

2. Again it is more then can be gathered from the text that they did but discourse, for the text saith they Preached,Acts 4.2, and 5, 42 and 8.25, and 9.20, 27 and 10, 36 37, and 17, 1, 2.3. Acts 18.4.20, 7, act 8, 30, compa. 35.37. and if we look into other places of Scripture that speaks of preach­ing we shall finde the same expressions that is here used, and therefore strong reason there is to beleeve that this preaching was such as the Apostles used, as may be seen in the Scriptures cited.

3. That they did discoursively preach Christ, I will not, nor dare not deny, but that they did that onely, is more then can in my understanding be concluded from the Scriptures. For I finde that Philip when he joyned to the Eunuches Charriot did use intercourse of speech ver. the 30. and 31. but ver. the 35. we finde Philip to have begun at that place, of Scripture and preached Christ to the Eunuch so long without any intercourse of speech, till he had by the power­full work of Gods Spirit wrought faith in the Eunuch: to beleeve in Jesus Christ, and to submit to him in his ordi­nance of Baptisme: as may appear by ver. 36. Therefore I think it is clear that he preached in that way of preaching that is so much contended for.

The next Scripture that offers it self to be looked on in this particular of preaching without ordination is in the 1. Peter the 4.10, 11, ver. where it is thus written as every [Page 16] man hath received the guift even so minister the same one to another, as good stewards of the manifold graces of God: if any man speak let him speak as the Oracles of God, if any man minister let him doe it as of the ability that Godgi­veth, that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever Amen. For the understanding of the understanding of the intent of the Holy Ghost, here we are to consider the words as they lye, and the Apostle saith as every man hath received the gift all persons in generall of the who [...]e Church not to the Officres or Ministers onely, but to all without any re­spect to office or ordination that have received the gift, they all as they have received so they ought and they are bound to Minister (that is preach) and declare it one to another that they may be good, faithfull in discharging of the trust and stewardship committed to them,1 Cor. 4.2 as every man hath received the gift, (that is) as every one hath received this, and another that, and every one hath received he ought to offer the same as a free and willing offering towards the building up of the spirituall house and Church of God, as the Israelites of old did every one that was willing whose Spirit within stirred him up,Exod 35.5. comp. Re. 20. to 29. did come and bring accord­ing as they had received towards the building of the Taber­nacle: and it is to be taken notice of that h [...]e here towards the building of the Tabernacle there was one admitted only the Priest and the Levite, they that were consecrated and in holy Ordination, but every one whose hand was willing brought as he had received,Eph. 4.7. to 15. Collo. 2.19. and God excepted of it as a sa­crifice well pleasing in [...] sight, so now towards the building of the Spirituall house of God, God hath given gifts unto men for the work of the same and doth require our freenesse and willingnesse to offer the same as he hath commanded for the perfecting of the sain [...] that they may increase with the increasing of God, and thus much is clearly held forth in these words, Object. as every man hath recei­ved [...]he gift so let him him administer the same.

But some may say the Apostle hath not to do here with preaching, Answ. but with hospitality. To which I say that the Apostle hath from the 8. and 9 verses to the 12. nothing [Page 17] else in hand but to exhort this Church, and by them all the servants of God to the exercise of the grace of love, which is shed abroad in their hearts, and doth not love ex­tend it sel [...]? and is it not the Apostles minde and intent here to instruct the servants of God how they should improve his grace of love in all manner of wayes, that they migh [...] bring glory to him and good to his Church and people, is not this his main aime and intent? doth not he end and conclude with this saying? that God in all things may be glorified, then as God is honoured and glorified when his people are full of Charity,Isai. 61.10. Rev. 2.17 and do extend the bowels of mercy and com­passion to them that stand it need: to feed the hungry, to clo [...]he he the naked, to harbour the stranger, thi [...] I hope the great adversaries against preaching without Ordination will not denie, but it is the duty of all persons that to doe, or else I am afraid they would not have so many good gifts of their good Masters and D [...]e as they have had so is it not the duty lying upon all as they have received the gift, should by the grace of love extend and hold forth the bowels of mercy and compassion and riches that is in Jesus Christ, to clothe the naked and distressed sinner with the robe of Christs righteousnesse, to refresh their thirsting souls with streames that may glad the City of God▪ Psal. 78.25. and 46.4. fill their hungry souls with Angels food even the hidden Man [...]; I conceive here is a most reall manifestation of the grace of love, when we extend it liberally with both hands and not sparingly, therefore I conceive it is very clear, that the Apostles words are not to be restrained onely to outward hospitality and charity for the body, [...]hey that shall so do [...], cannot but doe violence to the text, and wrong the meaning of the Spirit (in my apprehension.)

2. Again consider the Apostles exhortation, [...]s to the ad­ministration of a manifold grace, not of one us of hospita­lity ver. 9. bu [...] to all and generall the gifts and graces of God for the which end the Apostle in the 11 and 12. verses brings two things, First the gift of preaching in speak­ing, if any man speak, let him speak as the Oracle of God.

Secondly if any man minister let him doe it as of the [Page 18] ability that God gives, so that by this it is cleare, the Apo­stle hath some thing else in hand besides hospitality, to w [...] preaching and declaring the Gospel of Jesus Christ, and that by vertue as they have received the gifts of the Spirit, there­fore how any can make such a construction as that the in­tent and scope of the Apostle and meaning of the Holy Ghost is to be restrained onely to ver. 9. I leave by the wise to be judged, how it hath the least sutablenesse to the analogy of faith, but as the Apostle saith as every man hath received the gift, this I conceive is his intent, that even such men mutually together in the bond of love communicate this their gifts as good and faithfull stewards of the manifold grace of God,Collo. 3.14. and a manifold grace is not one grace, but ho­spitality is but one grace, but to the exercise of a manifold grace, is it here that the Apostle doth exhort the people of God to the administring of them, not onely to be barbarous, for that were the ministring of but one grace, and one is not divers or manifold, and so I come to the next Scripture, which is the 1. of Corinth, the 12. verse 7, 8, 9, 10, 11.

But the manifestation of the spirit is given to every man to profit withall.

At the 1. Corinth. 14. verse. 1. follow after Charity, and desire spirituall guifts, but rather that yee may prophecie compare with the verses 3. the 23, 24, 25, 26, 28, 29, 30, 31, 32, 39. the Apostle in this Epistle, and in the places cited, treates very largely of the exercise of the guifts and graces of God in prophesying or preaching the Gospel by all men that are inabled thereunto with sufficient guifts from God, and this the Apostle presses on them by the exercise of the grace of love, as is ployn if we look into the 12.13. and 14. Chapter before cited and in the beginning of the fourteenth Chapter he saith follow after Charity and desire spirituall guifts, but rather that ye may prophesie, now we are to take notice, who it is that the Apostle exhorts to the exercises of the gra­ces of love, and that is as may be seene in the comparing what the Apostle, saith in the first verse in these words, but rather that ye may prophesie the (ye) that he meanes here in the 23. verse, appeares to be the whole Church, excluding none that have guifts, so that I hope none can have any ground to think [Page 19] that this his exhrtation was minded or intended onely to the Ministers, Officers, or ordained men in the Church of Co­rinth: he writes and exhorts the whole Church to covet af­ter the best guifts, but rather that they might prophesie, and this he perswades them to, by an argument drawne from the excellent benefit that came to them by the having and exer­cising of it, as may be seene in the 3. verse, he that preaches speaketh to men for their edification, exhortation, and com­fort, it is the excellent way that God hath ordained to beget men to the faith, to discover the secrets of their hearts, to convince men of the truth of God, and the way of his wor­ship, as may be seene in verse the 23. to the 26. and this the Apostle presses upon the whole Church, and that this whole Church should be all of them ordained men, to men it seemes somwhat strange, I think it be so miraculous a thing, as it is beyond all imagination, never read of in the Scrip­tures, nor heard of in any age of the world; so that then it wil appeare, & must be granted that the Apostles exhortation extends generally to all men, Members of the Church of Co­rinth, without respect had to Officer or Ordination, to covet earnestly to preach, and declare the Gospel as he saith in verse 31. ye may all prophecie, yea all the whole Church of Corinth, that have guifts, one by one, that all may learne, and all may be comforted, wherein is to be noted that the A­postle speakes of all preaching, as largely and universally as all learning, from whence I still affirme and thus argue, that all those now that are the Servants of God,1 Cor. 9.16. 1 Cor. 11.1. Col. 3.16. Heb. 10.23. to 26. Jude 20. Rom 12.6. to 9. and 15. and 14. Object. that have received guifts from him, whereby they are inabled to preach and de­clare Jesus Christ in the Gospel, though no Officer, neither having any Ordination may, ought, nay they are bound, and woe be to them if they preach not the Gospel, a necessity is layd upon them to do it, and to exhort others to the practice of it, as our Appostle here doth, seeing we are to follow them as they followed Christ, and we finde that in all their Epistles, they still multiply exhortations to the Churches in this nature, as may be seene in the Scriptures cited.

But some may object and say, that though they were not [Page 20] Officers, nor had any Ordination, yet they were extraordi­narily guifted.

Answ. To which I make this answer, that this to think much more to affirme is very absurd, and tha for these rea­sons, because it was never heard of, nor in all the written word of God hinted at, especially concerning this Church of the Corinths, that the whole body of them were extraordi­narily guifted, 2. because the Apostle doth restrayne woe­men from preaching, or others speaking in the Church, from whence it is playne,Luke 2.36. Exod. 15 20. Iudg. 4.24. that this prophesying is ordinary, and lies in common to all the Servants of Jesus Christ, for woe­men that were extraordinarily guifted I affirme, and the Scripture cited with me might preach, and did without re­straint, so that from hence I thus argue, that the Apostle for­bidding and prohibiting woemen from preaching, gives li­berty to all men guifted for to preach, and againe I argue from this ground, that they were not Officers ordained, nor extraordinarily guifted, because the Apostle opposeth women to men, Sex to Sex, and not woemen Officers or extraordi­nary guifted men; for then I conceive the Apostle would nor have aid, let your woemen keep silence in the Churches, for it is not permitted for them to speake; but the Apostle would have aid, let your woemen keep silence in the Churches because they are no Officers, nor have any Ordination, not any extraordinary guift, therefore they are to be silent in the Churches; but he saith it is not permitted for them to speake, not out of any such consideration, as before minded, but because of the Command of God, they are to be under obedience, and to learne in silence, for it is a shame for woe­men to speake in the Church. 3. because the Apostle exhorts that the Church should judge of the Doctrine that these Prophets or Preachers should teach, as appeares by verse 29. let the Prophets speake two or three, and let the rest judge for the spirits of the Prophets are subject to the Prophets, now if they were extraordinary Prophets, and infallibly guided, they could not err; and so the Apostle might have spared his labour of pressing them to judging of their [Page 21] Doctrine delivered;Ephes. 2.20.35. 2 Pet. 1.19. 2 Tim. 16.17. Psal. 19.7.8 for such Prophets or Preachers as were extraordinarily guifted I affirme could not err, and so were not subject to any such Judgement as the Apostle calle [...] for at the hands of the Church of Corinth, and for any to say that Prophets extraordinary could or might err, is to weaken and shake greatly the ground and piller of our faith, and if they might err, then the Apostles, and if in Doctrine taught why not in writing, and if this were true, we were of all men most miserable, but we know we have a more sure word of prop [...]ecie, whereunto we do well to take heede, and diligently to marke and study, and upon this sure word we know is our faith, built even of the Prophets and Apostles,2 Pet. 1.19. that we are guided by the unering spirit of God, & need not their Doctrine, should be called in question, or so judged by any of the Sonnes of men; therefore these Prophets here spoken of were not extraordinary, but ordinary, by reason the Apostle commands the rest of the Church to judge, and try their Doctrine.

Agayne the Apostle saith in the 37 and 38 verses, that if a­ny man think himselfe a Prophet or spirituall, let him ac­knowledge the things that I write are the Commandements of God; but if any man be ignorant, let him he ignorant still, by all which it appeares plainly, that they were but or­dinary Prophets or Preachers, and had no other then ordina­ry guifts and indowments, for could they be thi [...]s infallibly guided by the spirit, and yet must Paul call on them to ac­knowledge the things he writ, were the Commandements of the Lord Jesus, in my understanding, he might have saved this labour, for he could not but know that such that had the same measure and manner of the infallible spirit with him could not be ignorant of the Doctrine and Commands of Christ; therefore it is most apparant and playne▪ that they were but ordinary Preachers, and preached by an or­dinary guift, such as is common by the promise of God, to be powred forth upon all flesh, and hence is it that the A­postle in the close of all, exhorts them to the use and study of this preaching, and declaring of Jesus Christ, as appeares in [Page 22] the 39. verse in these words, wherefore brethren, covet to prophesie or preach; where is to be noted, he puts them on to the use and study of meanes, even the word and Gospell of God which is able to make the man of God perfect to all good workes,2 Tim. 3.16.17. thereby furnished, so that in my understanding it cleerely appeares they were not extraordinary Preachers, but ordinary, for extraordinary Prophets or Preachers were at no time exhorted to any such thing, that ever I read of, to the use and study of meanes immediately to be fitted or fur­nished,1 Cor. 2.12. Act. 2.1. to 5. but immediately without any meanes freely given to them of God, without any study or labour, as may be seene plentifully in the Scriptures cited; so that from all that which hath been said, it is most apparant and cleare, and that from the further exhortation which the Apostles uses to the Churches and Saints of God, it is lawfull, yea, necessary for them to preach, to declare to make knowne, and set forth, yea and that publikely, the Gospel of Jesus Christ, for our Savi­our saith, that which I have told you in your eares, do you preach upon the house tops, and the Apostle in Rom. 12. at the 6. saith having then guifts differing according to the grace that is given unto us (not Ordination) whether pro­phesie let us prophesie according to the proportion (of what) (not Ordination but of Faith) and the Apostle exhorts the Collosians the 3. and 16. to have the word of Christ dwell in them richly, in all wisdome, whereby they should be inabled with grace in their hearts (not Ordination) to teach and ad­monish one another, and build them up in their most holy faith, the same Apostle in Hebrews the 10.23. to the 25. verse provokes that Church to hold fast the profession of Faith, without wavering, to consider one another, to provoke one another to love, and to good workes, to exhort one another, and blames them in the 5. Chapter and the 12. verse, for not being frequent in the exercise of the guifts of the spirit in preaching the Gospel of Jesus Christ, by which they might for the time have been teachers of others, and for the neglect they had neede to be taught themselves againe the first prin­ciples of Religion, there be some Scriptures more which is [Page 23] cast in the way as opposing this truth in Romanes the 10 and 15. how shall they preach except they be sent? and so they argue that ordination is the sending here intended, but that there is any such thing here minded peruse the Scripture; I understand the sending here is the being furnished with gifts from God inabling them to make known God through the preaching the Gospel that those that heare it may beleive, and so much my thinks the Apostle argues from the 13 to ver. the 18. and minds nothing of any office or ordination but only the gifts and manistations of the Spirit bring the Gospel of peace and glad tidings of good things, another Scripture which is alledged the 1 of Corin. the 7. Chap. ver. 20. let every man abide in the same calling wherein he was called whence it is alledged that a man be­ing by Gods providence called to this or that trade he ought therein to abide, and so from thence that preaching of the Gospel is a trade for some men to abide in, now to clear and set forth the Apostles meaning here consider the scope of the Apostle which he hath here in hand, and that is this, that in whatsoever perticular calling or trade and in what particular relation and ingagements men were, in whether bond or free Circumcision or uncircumcision, Jew or Gentile, whether master or servant, whether married if by the Gospel of Jesus Christ they were called to beleive, they in the same relations condition, bond or tie were therein notwithstanding their now being beleivers to abide with God, for the Apostle saith in the 21 ver. and 22. Art thou called being a servant care not for it: now I hope none will say that Calling i [...] here or­dination to the Ministery, the Apostle exhorts here he should not care for it and none will say that men being called to the office of the ministery ought not to take care, but diligently to wait upon the Ministery, it is evident the Apostles meaning, by calling here is the bringing of men by the power of the Gospel out of a state of unbelief and infidelity to be belie­vers in Jesus Christ, and so being husbands or wives, masters or servants, they were therein to abide with God and to know that their now being believers did not break their [Page 24] civill ties or relations and this is that which the Apostle here intends from verse the 12. to verse the 25. and doth not at all minde any calling to any office or ordination to the mi­nistery, neither doth make it here or in any other place of Scripture a trade to preach the Gospel: but generally through the whole Scripture layes it down as the generall calling which belongs to all the Saints by vertue of their be­ing interested into Christ by the power of the Spirit in the preaching of the Gospel; and so much for the present I offer by the wise to be considered and tryed by the Scriptures in the Spirit of love and meeknesse. Now for conclusion I shall onely adde thus much from all that which hath been said, that it doth appear to me very cleare that God hath laid it upon all men believers in Jesus Christ so as they have recei­ved gifts whereby they are inabled with knowledge and utterrance to set forth, teach and declare Jesus Christ in the Gospel that they ought to doe it as good and faithfull stew­ards of the gifts and graces of God,1 Peter 4.10.11. 1 Corin. 4.1. God requires it of them and they may not neglect it, nor no man may forbid them without manifest breach of Gods holy will and commande­ment,Acts 5.29. and 4.19. and therefore let us consider whether to obey God that saith unto us, what I have spoken to you in secret that preach, declare and make knowne on the house top, and as you have received gifts for the work of the ministery, so let us labour in the word & doctrine to build up and perfect the Saints in our most holy faith and not feare man whose breath is in his nostrils,Iude 20. or the son of man who is lighter then vanity, but let us feare God and obey his Commandement for that is good and acceptable in his fight: without which doing none of the Saints can discharge faithfully that trust committed and given to them, for we must imploy his ta­lents labouring in his vineyard which is his Church that he may have the praise and glory of all his works and graces in them, and therein we shall greatly manifest our faithfulnesse to God, our justnesse in discharge of the trust committed to us, and in that consideration we are bound; and wo be to us if we preach not the Gospel, how can those that believe, doe but speak, how can those that have heard and seen and recei­ved [Page 25] the word and Gospel of Jesus Christ,1 Iohn 1.1. to 3. but must say with the Apostle how can we but speake and declare those hea­venly glorious excellent things which we have both seen heard and received.

Therefore Reader if God shall perswade thy heart to the acknowledgement of this truth, fear not to practise it, though men and divils set themselves against thee,1 Cor. 10.13. yet know that God is faithfull that promiseth and will suffer no temptati­on to overtake thee but what he will enable thee to bear: and though thou mayest by men be opposed and brought into great afflictions and tribulations,Acts 14.22. it is written that through such we must enter into the kingdome of heaven,

It is the Legacy that Christ hath left to his people, that all that will live godly in Christ Jesus and follow him,Mat. 16.24.25. Heb. 13.5. must take up his Crosse and suffer persecution, yet know he will never leave us nor forsake us, but stand by us, and his spirit of glory shall rest upon us for our strength-making, bring­ing about all the thrests and terrours of imprisonments,Rom. 8.28. af­flictions, penalties that shall be layd upon us for his sake, turne to our good and benefit; Therefore gird up the Loynes of your mindes, be sober and hope to the end,1 Pet. 1.13. for the grace that is to be brought to you at the Revelation of Jesus Christ, feare not, neither be dismayed,1 Cor. 7.23. and 16.13. Ephes. 6.10.11.16. you are bought with a price, be not the Servants of men, watch, stand fast in the Faith, quit you like men, be strong in the Lord, and in the power of his might [...] on, the whole Armour of God; above all taking the Sheil [...] of faith whereby ye shall be able to stand against the wiles of the Divell, and quench all the fiery darts of the wicked;2 Thes. 1.1 12. wherefore all my prayer allwayes shall be, that our God will count you worthy of this calling, and fulfill all the good pleasure of his goodnesse, and the worke of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and ye in him, ac­cording to the grace of God, and the Lord Jesus Christ,2 Thes. 1.11.12. to comfort your hearts, and stablish you in every good word, and worke. Amen,

Psalme 68. and 11. The Lord gave the word, great [...] the company of those that preached it.

Iob. 32. and 7. to 10▪ I said dayes shall speake, and mol­titudes of yeares shall teach wisdome. But there is a spirit in man and the inspiration of the Almighty giveth under­standing, great men are not alwayes wise, neither do the [...] ­ged understand Judgement. Therefore I said heathen to me, I also will shew mine opinion.