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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	office_n	pastor_n	2,272	5	9.0508	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

will allow them to be under a Christian Magistrate but not under an Infidell First whereas Whitgift saith ther were in the Primitive Church Seniors but it was before there was any Christian Prince or Magistrate Secondly and that God hath given the chiefe authority of government in the Church to to the Christian Magistrate Thirdly that if there were a Seniory established there could remaine no authority Ecclesiasticall to the Civil Magistrate I answer if the office of Seniors under a Tyrant had medled with any part of the office of the Magistrate then so much as they exercised of the office of the Magistrate so much should have ceased but the Elde●s are to assist the Pastor in matters Ecclesiasticall onely and not in Civil therfore it ought to be in times of peace aswel as in times of persecution and if a Tyrant-Magistrate could suffer them it is evident that they did not offend against his office Secondly there were Seniors among the Jewes under godly Kings and in times of peace then why may it not be so among Christians Thirdly the Ecclesiastical power is distinct from the Civil both in the subject object and end so that the one doth not h●nder the other the Magistrates power is to punish the outward man with outward punishment which the Presb●tery cannot hinder and he may civilly bind whom the Presbitery spiritually looseth and he may civilly loose whom the Presbitery spiritually bindeth Lastly the Magistrate seeks not the repentance and salvation of the delinquent by his punishment as the Presbitery doth be only seeks to maintain the authority of his Lawes and the qui●●nes and preservation of the Common-wealth so that a delinquent by repentance cannot escape the Civil Magistrate Fourthly the Magistrate cannot determine questions of faith nor know what order and decency in circumstances is fittest for each Congregation neither can he excommunicate offenders for when the Prelates exercised Ecclesiasticall Jurisdiction and civil also they did wrong both to the Prince and also to the Presbitery Fiftly when Presbiters are established in their full power there remaines much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole State of the Church within his Dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof to adde unto them the strength of a civil power to punish heretiques and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carried factiously or rashly but that such things be determined in free assemblies to provide for Schollars Colledges and Churches that all corrupt wayes of entring into the ministery by Simony bribing or otherwise be represted and lastly to compel all men to doe their duty according to the word of God and the lawes of the Church So then the civil Magistrate is to leave untouched that power which belongs to the Ecclesiasticall rulers as the ministers of the Gospel ruling Elders and Deacons for Ecclesiastical doe not hinder the Civil in their administration Sixtly is it so that Prelates exclaime against Presbiteriall government let us retort their exclamation back upon their own-heads as Elishah did in another case saying it is thou and thy Fathers house that troubled Israel So I say it is the Prelacy not the Presbitery that is prejudiciall to the power of Princes and hath often encroached upon the same as for example the Bishops assembled in the 8. councell of Constantinople ordained that Bishops should not light from their horses when they chanced to meet Princes nor basely bow before them and if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two years Canon 14. And in the same councel Canon 17. they also discharged Princes from being present in any Synod except the Occumenick so much for answer to Whitgift Now for Saraviah who alloweth such Elders as the Jewish Church had to be joyned now with Pastors under a Christian Magistrate but not under an Infidell Magistrate but this man takes the Jewish Elders to be their Magistrates and so he affirmes that none but Christian Magistr●tes ought to sit with the Ministers of the Word in Ecclesiasticall Courts as Princes and Nobles in generall or Nationall Councels and that Magistrates of Cities should sit in particular Consistories but this is as foule an errour as that of Wh●gift for you see a plaine distinction between the power Ecclesiasticall and the Civill both in the subject object and end as I shewed before and that the one is not to touch or to meddle with the office of the other Now if the Christian Magistrate by vertue of his civill power should sit in Spirituall Courts this would make a mixture and confusion of civill and Ecclesiasticall Functions and again he contradicteth himselfe saying that he admitteth grave and godly men in the Judicatories of the Church although they be not Magistrates but private men Again there have been Christian Churches under Infidell Princes but here I leave these two men as Ephraim against Manasseh Manasseh against Ephraim and both against Iudah so Whitgift against Saravia and Saravia against Whitgift and both against the truth Now suppose the Cavaliers at Oxford should step forth and say that the Presbiteriall government is worse then the high Commission or the Spanish Inquisition see Diurnal Feb. 22. 1643. I answer it is but the testimony of prophane Papists and blaspheming perjured Traytors both to Church and State and therefore I leave them as not worthy to be answered But suppose they should seek to comply with our independant people and tell them that the King will grant them a free toleration if they wiladhere to him to oppose Presbiteriall government I answer it hath cast an ill savour upon independant government and makes it to relish basely with Gods people But what if the independant people themselves shall take upon them to examine the Presbiteriall government and present their examination to the King and both Houses of Parliament and tell them boldly that all learned men have granted that the Churches constituted by the Apostles were all independant bodies but the man cannot produce any of these learned men and therefore the case is doubtfull besides it were a hard case if neither Scotland France Holland and many other places where the Presbiteriall government is or hath been could not yeeld a learned man this man I suppose to be either a Cobler or a Button-maker or some such prime Scholler and yet be takes upon him to examine the learning of all the reformed Churches but wil you be pleased to see his learned exposition of some texes of Scripture such as these The Kingdome of God is at hand that is saith he a particular Congregation is at hand Math. 3.2 And to be fellow Citizens with the Saints and of the houshold of God this saith he is meant of a paiticular Congregation Ephes 2.19 And for the Queen to stand on

this divine law of God is despised by Libertines or as now they are more commonly called Antinomians and by Anabaptists Papists and prophane Protestants yet at this time I intend not to call them to an account for despising of that government alone as in it selfe but there is another kind of government despised of these men which is a humane government for the Apostle saith Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours sent by them 1 Pet. 2.13 14. This is that government which is so much despised especially by the Anabaptists to them I chiefly bend the drift of my disputation yet not conniving or sparing any other that shall dash against it or any way seem to undervalue it This humane or civill government is a state of superiority consisting in the power of commanding and in the power of the sword for the good of mankind that it is a state of superiority appeareth Rom. 13.1 Let every soule be subject to the higher power Again it consisteth in a double power 1. In commanding that is of making laws and edicts calling and conventing the second power is that of the sword and it may be comprehended under thesce 4. heads 1. In arresting 2. Imprisoning 3. In putting to death 4. In making warre in way of protection or otherwise The reason why this power of the sword is added is this to put a difference betweene the authority of the magistracy and the authority of the ministry Now this difference standeth in 3. things First the magistracy hath a power in it selfe whereby the civill Magistrate may command in his owne name but the Ministry hath power only to pronounce what God commandeth and in his name saying Thus saith the Lord none durst ever say from himselfe I say unto you but Christ alone Math. 5. Secondly the authority of the civill Magistrate is in himselfe but the authority of the Minister is not in himselfe but in Christ so then the civill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the civill Magistrate hath power over the outward man but the Minister hath power only to counsell perswade and exhort So much of the difference between the Magistracy and the Ministry Secondly this power of the sword is added to distinguish the power of the magistracy from all private power as in Schooles and Families which have a power of commanding but not of the sword Lastly I adde for the common good of mankind Rom. 13.4 He is the Minister of God to thee for good or for thy wealth that is in procuring the welfare of soule and body which standeth in two things First true Religion Secondly civill justice both which are by the magistracy maintained Now here it may be demanded how farre the power of civill government reacheth I answer over all causes things and words of men whether Civil or Ecclesiasticall over Temporall things I know none that will make question of it but the Anabaptists who deny the very being of it but it also reacheth to the causes of the Church and this appeareth in that the Kings must have the booke of the Law before them when they sit upon the Throne of the Kingdome and it must be with them and they must read therein all the dayes of their lives that they may learne to feare the Lord their God and that they may keep all the words of this law and do them that their heart be not lifted up above their brethren Deut. 17.18.19.20 Secondly this we may see in many examples of holy Kings in Scripture Iosiah kept the Passeover and commanded others to keep it 2 Chron. 35.1.16 and K. Asa commanded Iudah to seek the Lord God of their fathers and to doe the Law and the commandement and he took away the Altars of the strange Gods and the high places and brake down the images and cut down the groves 2 Chr. 14.3.4 And Manasseh repaired the Altar of the Lord and sacrificed thereon Peace-offerings and commanded Judah to serve the Lord Chap. 33.16 And Josiah tooke away all the abhominations out of all the Countreys that pertained to the children of Israel and he made all that was present to serve the Lord their God Cha. 34.33 Israel served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Jo●huah Iosh 24.31 And the Lord raised up unto them David to be their King to whom he gave testimony and said I have found David the s●nne of Jes●e a man after mine owne heart which shall fulfill all my will Acts 13.22 And so when he was King he did not only reform his own Family that no lyar should dwel in his house nor deceitfull person should tarry in his right and slanderers he would cut off and proud persons he would not suffer the faithfull should dwel with him but yet this is not all marke saith he I will early destroy all the wicked of the land and cut off wicked doers from the Citie of the Lord Psal 102. Thirdly the command of God goes down to the house of the King of Iudah and speake unto him this word and say heare the word of the Lord ô King of Judah that sittest upon the Thro●e of David execute judgment and righteousnesse and deliver the spoiled out of the hand of the oppressor do no wrong nor violence to the stranger and fatherl●ss●● and the widow neither shed innocent blood in this place then if they do these things abundance of blessings are promised but if they do not these things fearfull judgments are threatned Jer. 22.3.4.5 21.11.12 And saith David Be wise ô Kings serve the Lord kisse the Sun lest he be angry Psal 2. Fourthly the Lord hath promised that Kings under the Gospell shall be nursing Fathers and Queenes nursing Mothers to his Church Isa 49.23 Yea Kings shall bring their honour and glory into it Revel 21.24 That is the honour and glory of their power and authority and riches also shall be all improved for the good and welfare of the Church they shall cast their Crownes before the Throne saying worthy art thou O Lord to receive glory and hoxour and power for thou hast created all things and for thy pleasure they are were created Revelat 4.10.11 And as they have given their power to the Beast so time will come the Lord hasten it that they will give all unto Christ for the good of his Church as David did 1 Chron. 29.11.12 But heare the Schisme of Brownie those independant people will set upon mee who tell us that Christian Princes and Magistrates have no more to doe in or about the Church then heathen Princes I answer but every faithfull Subject under a Christian Prince will acknowledge his place is to defend the saith I mean the Doctrine of faith all those truths which are necessary to be believed to salvation they are to defend that

which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and st●mpeth his owne Image of grace upon it Secondly when he came visibly in the fl●sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him un●● the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the pr●late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and P●esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other

the right hand of Christ in gold of Ophir this saith he also is a particular congregation Psalm 45.9 Thus you see how this mans learning exceeds all thereformed Churches who expound these places to be meant of the universall or invisible Church But further he saith in that examination that the Pope is Antichrist because hee will have men to appeale from other Churches to him and to stand to his sentence and decree but saith he doe not Presbiter all Assemblies and Synods take upon them the same authority I answer no they differ thus First the Pope is one and receiveth appellations Monarchically but Synods consist of many and receive appellations aristecraticaly 2. The Pope receiveth appellations from other Nations beyond Sea but Presbiteries and Synods do not so 3. The Pope will have his sentence received as infallible but Presbiteties and Synods acknowledge themselves subject to errour 4. The Pope acknowledgeth neither Elders nor elderships of Congregations but Presbiteries and Synods doe 5. The Pope acknowledgeth no power Ecclesiasticall on earth but what is subject to him and derived from him but Presbiteries Synods doe 6. The Pope receiveth appellations in other causes besides Ecclesiasticall but Presbiteries and Synods do not so 7 The Pope hath neither commission himselfe from Churches nor will admit the Commissioners of Churches to sit in judgement with him but Synods are made up of Commissioners of Churches 8. The Pope maketh his power boundlesse exalteth himselfe above the very Scripture but Synods when they receive appellations are tyed to certaine rules of proceeding and judging especially by the Scriptures thus wise men may see the disterence between them to be as great as between light and darknesse But now give me leave being thus set upon by the independant men to lay open some of their errours to see how they will stand in a well ordered Church First independant Churches hold themselves to be all Rulers and none to be ruled which is against all sence reason and Scripture also Heb. 13.7.27.1 Tim. 5.17 But they are something ashamed that they have none to rule therefore they would make their ruling Elders themselves be their servants and yet to hold still the name of rulers which is as bad an errour as the former for although ruling Elders must not be as Lords to the Church neither must the Church be as Lords over them and while they claime this authority for their Church they do but seeke to remove the Prelates Lordship to their independant Church 2. They do not give those to the Lord from their child-hood that are to be their Ministers that they may be trained up in the schooles of the Prophets which is the ordinary way for to attain to the knowledge of the tongues Now that extraordinary is ceased which the Apostles had Lu. 24.49 Acts 2.4 But they not taking this course are constrained either to take some broken Tradesman for their Pastor to be employed in Gods work whom the world hath cast off or else they must take one that is employed in a calling already But for the first will God accept of the worlds leavings and for the second what warrant have they to take a man to this great calling who is already entangled with the affairs of this life see 2 Tim. 2.4 The Ministry alone is a burden more befitting an Angell then a fraile man saith Paul who is sufficient for these things 2 Cor. 2.16 The Apostles gave themselves wholly and continually to prayer and to the Ministery of the Word Acts 6.4 And yet they complain of their weaknesse as unable to undertake such a heavy burden who were so exceedingly furnished with gists and gave themselves wholly to it how then shall our independent Pastors discharge it faithfully who are employed otherwise If the world encrease the work of God must needs decrease Thirdly when their Pastors gifts are to be proved as Paul saith 1 Tim. 3.10 They will appoint none but mechanick men to do it unlesse some Ministers come in by chance unexpected not as any duty they are boun● to do for they are all independant who hath to do with them but how shall Mechanicks judge of questions and controversies of faith or how shall they determine the same they cannot find out and discover sub i●e Hereticks then how shall they excommunicate them But I suppose in this they goe contrary to their own judgment in other things when they will have all other things tryed and proved by men of that calling which have the most knowledge and skill in such a thing that they may not be deceived and will they have lesse care of their soules then they have of worldly things it is but a bad signe of grace in such a heart Fourthly mechanick fellowes must intrench upon the ministery after they have proved them to ordain them but although the Cities of Creet might elect them Elders yet saith Paul I left thee in Creet to ordaine Elders in every Citie as I had appointed thee Titus 1.5 And Paul and Barnabas retu●ned againe to Listra and to Iconium and to Antioch and they ordain●d them Elders in every Church and prayed with fasting and commended them to the Lord Acts 14.21.23 And the Prophets and Teachers of Antioch ministred unto the Lord and fasted and the holy Ghost said sepa a●e me Barnabas and Saul for the worke whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Acts 13.1.2.3 The Apostles said unto the multitude chuse you out men of honest report and full of the holy Ghost and wisedome but mark the next words whom we may appoint over this businesse so they nominated 7 set them before the Apostles and when they had prayed they layed their hands on them Acts 6.7 8. Neglect not the gift that was given thee by prophesie now marke with the laying on of the hands of the Presbitery 1 Tim. 4.14 But I find no mechanicks about the point of ordination Fifthly these mechanick fellows which are unskilfull in the Pastors office yet they must teach them their duty that never were Pastors themselves these members may very well be ignorant of many poynts of faith being sometimes long without a Pastor then much more they may be ignorant of his office yet they must pray for they know not what and the greater must be blessed of the lester neither must these sick people have any helpe from others till they can helpe themselves but I thinke they would not do so by their bodies which would soon perish if none must help them in time of sicknesse but God hath better provided for his Church then so Sixthly they hold that not only the power of the keyes but the execution of this power also belongs and must be done by all the congregation but the punishment of excommunication saith the Apostle was inflicted of many 2 Cor. 2.6 But this were improper to say it

to the ministery of the word Now here it may be demanded how they may know that they are called of God to the ministery of the word I answer they may know it if they find three things in themselves the first is the Testimony of their consciences that they entred not for praise honour or lucre but in the feare of God with a desire to glorifie him and to edisie the Church Secondly a faculty to doe that which they have a desire to doe in this saculty are two things 1. A knowledg of God and of his ways 2. Aptnesse to deliver that which they know The third thing whereby they may know their calling is the ordination of the Church which appeares and gives testimony of their will and abilitie he that hath these things is certainly called of God Now put the case a man wants the first of these three and entred with an evill conscience being carried with ambitious and covetous desires I answer yet his calling still in respect of the Church is good and lawfull and when he repents of his bad conscience it is also accepted of God So then Ministers must have a calling or else they cannot preach for saith Paul how shall they preach except they be sent Rom. 10.14.15 No man ought to take that honour upon himselfe but he that is called of God as Aaron was Heb. 5.4 Vzzah was smitten with death for but touching the Arke although his intent was but to stay it from from falling 2 Sam. 6.7 And the men of Bethshemesh were slaine for but looking into the Arke without a calling fifty thousand 1 Sam. 6.19 therefore the Apostles in the front of their Epistles declare their calling This might convince our phantastical Anabaptists who think that any man may preach that will without any speciall calling and they alledge for their purpose that the house of Stephanus addicted themselves to the ministery of the Saints 1 Cor. 16.15 I answer the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints in the purpose and resolution of their hearts of all gifts they desired to prophesie yet these desires did not make them Ministers except God were pleased to furnish them with gifts and they ordained by the Church but till then they must give me leave to put it out of my beliefe that they were Ministers Again they alledge that all Christians are Kings and Priests and the office of the Priest is to teach I answer we are spiritual Kings over our owne corruptions in this world For grace reignes through righteousnesse unto eternall life through Iesus Christ Rom. 5.21 And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But when iniquity shall have amend and the Saints are freed from sin Rom. 6.7 they shall inherite all things Revel 21.7 In stead of reigning over their corruptions they shall reigne over all the creatures when they are again restored to their first perfection as Adam did in his innocency Gen. 1.26 The second Adam will restore them to us perfect againe at the day of judgement being purified by fire at that day For he hath made us Kings and Priests and we shall reigne on the earth Revel 5.10 And being Priests when the sacrifice of player shall cease being in full fruition yet we shall offer the sacrifice of praise to God continually Heb. 13.15 I heard a great voice of much peoole in Heaven saying Hallelujah salvation and glory and honour and power unto the Lord our God Revel 19.1 But this shall be when all teaching ceaseth when all the ●ares that did offend are cast into the furnace of fire and there are none but Saints Then they shall not need to teach every one his neighbour saying know the Lord for they shall all know me saith the Lord Jer. 31.34 Whether there be prophesies they shall faile 1 Cor. 13.8 Now teaching more properly belongs to the Propheticall office then to the Priesthood Every man ought to covet the best gifts and desire to prophesie 1 Cor. 12.31 14.1.5 ●9 And thus Moses wished that all the Lords people were Prophets Numb 11.29 but neither Moses nor Paul desired that all were Priests to offer sacrifice Vzziah went into the Temple to burne incense upon the Altar of incense but the Priests said to the King it pertaineth not to thee to burne Incense and the Lord smote him with Leprosie 2. Chro. 27.16.18.19 But all might prophesie or teach so that they keep within their bounds and limits appointed them that is their owne Families Fathers may teach their children and Masters their servants they may command to keep the Sabbath all within their gates but we being spiritual Priests maketh nothing to prove that all may teach publiquely Thirdly they alledge that the power of the keyes is given to the Church I answer that it is so yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word So then none are to meddle in the Ministery but they that have a lawfull calling thereunto Now it belongs to God alone to call men to the ministery Paul an Apostle not of men nor by men but by Iesus Christ Gal 1.1 The Father thrusts forth labourers into the harvest Mat. 9.38 And the Son gives pastors and teachers Ephes 4.11 And the holy Ghost makes overseers Acts 20.28 And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called Now they are called three waies first by men and not by God thus all false teachers are called Secondly when God calleth men by the ministery of men thus are all ordinary Ministers of the word called Thirdly when men are called not by men but by Christ immediately and so Paul and all the Apostles were called Now this last manner of calling being extraordinary ceased with the Apostles they were not only called immediately but they were inspired immediately and ayded with an infallible assistance of Gods spirit of all this they had promises Mat. 10.19.20 Luke 10.16 But now the ordinary way to furnish them with gifts is the Schooles of the Prophets and if it please the Lord to sanctifie those gifts and to give them a willing heart to doe service in the Church to the glory of God and they have a lawfull ordination by the Church this is the doore of the sheep-fold and he that thus enters into the fold of Christ is a true shepherd of the sheep neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him Acts 20.28 So then it is not for men of other callings He that warreth in this warfare must not intangle himselfe with the affaires of this life 2 Tim. 2.4 And saith the Apostle It is not reason that we