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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77901	Poimēnopurgos. Pastorum propugnaculum. Or, The pulpits patronage against the force of un-ordained usurpation, and invasion. By Thomas Ball, sometimes Fellow of Emmanuel College in Cambridge, now minister of the Gospel in Northampton, at the request, and by the advice, of very many of his neighbour-ministers.	Ball, Thomas, 1589 or 90-1659.	1656 (1656)	Wing B584; Thomason E863_10; ESTC R206670	204,465	356

we find the effects and operations of them the binding and loosing given to them (k) Joh. 20. 22 23. and this is that the Apostles mean by constituting and appointing (l) Act. 16. 3. whom we may appoint over this business for though the persons may be dedicated and designed by other means as those Elders were (m) Numb 11. 24 25. yet were they not impowered till the Spirit rested on them so the Deacons named (n) Act. 6. 5. were not impowered till they had laid their hands upon them (o) v. 6. so Paul enjoyneth Titus to ordain and constitute such as were fit by this investiture (p) Tit. 1. 5. though otherwise expressed 3 Sacred We have said before it is not civil and therefore must be sacred and indeed a person thus devoted and set apart is ipso facto sacred a field or house if dedicated unto pious uses was therefore sanctified as appears (q) Lev. 27. 14 15 16 17. thus the Levites were said to be offered up by Aaron unto the Lord (r) Numb 8. 11 and every offering was sacred and because the Priests came nearer unto God they had a more exact and speciall consecration (s) Exod. 29. 35. and thus shalt thou do to Aaron and his Sons according to all things which I have commanded thee seven dayes shalt thou consecrate them which things are there at large expressed in the Chapter The business of a Minister as we have shewed is to attend and act in holy things and holy persons are most suitable to such attendance and therefore Ordination hath alwayes been attended and accompanied with prayer for though we find not that Christ our Saviour did ordain by solemn invocation and calling on the name of God yet we find he spent the whole night before he chose and setled his Apostles in prayer unto God (t) Luk. 6. 12. 13 14 15 16. that God would please to give a blessing to his labours and to that design so the Apostles when they did ordain the Deacons used prayer (u) Act. 6. 6. and though no question Paul and Barnabas were in Commission and ordained before for they are called Prophets and Teachers (w) Act 31. 1. which in a set and solemn way they could not be without this Ordination yet when they are again devoted and sent abroad unto the Gentiles they pray again (x) v. 2. that it might appear the work was totally and altogether holy for though the Deputies and actors in this work be never so careful to examine and exhort yet if God help not and assist much may escape that should not in the Act. 4 Solemn There is something of solemnity in holy actions how secret and retired soever they may seem to be for they are done to God who is a great King and his name is dreadful among the Gentiles (y) Mal. 1. 14. yet there is more solemnity in some then others of them the Passe-over was a solemn fe●st unto the Lord for seven dayes but yet the first and last dayes were more solemn (z) Lev. 23. 4 5 6 7 8. all holy things are solemn but Ordination more solemn then the rest there were set times for many ages in the Church observed which in your Almanacks were called the ember we●ks in which times fasting and prayer were especially enjoyned for Gods blessing upon Ordination which then was wont for to be celebrated When the Levites were to be ordained it was made a very solemn business as appears (a) Numb 8. 6 7 8 c. so when Barnabas and Saul were to be sent abroad unto the Gentiles the Lord appoints it on a very solemn day as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Saul for the work whereunto I have appointed them and when they had fasted and prayed and laid their hards on them they sent them away (b) Act. 13. 2 3 there are 2 things in the words that argue great solemnity fi●st fasting Prayer we acknowledge is a solemn duty but when fasting is annexed it is more solemn when the King of Niniveh ariseth from his Throne and layes aside his Robes and enjoyneth man and beast to fast and cry it was a solemn business (c) Jonah 3. 6 7 8. so when God calls the Nation to fast and pray they knew it was a solemn business as it is likewise called (d) Joel 2. 15. a fast was never ordered and appointed by the Lord but it was made a very solemn business The second thing observed in the words was that they laid their hands upon them which ever argued solemnitie in that grand Character given out upon their going into all the world imposition or laying on of hands is put in (e) Mark 16. 18. a solemn Ceremony to be no doubt retained in the Church for ever for otherwise we see not why it should be ranked and numbred among those l●sting and solemn duties and points of Doctrine of repentance from dead works and faith towards God the Doctrine of Baptisme and laying on of hand● and of resurrection of the dead and of eternal Judgement (f) Heb. 6. 1 6. some use there will be therefore of laying on of hands until the day of Judgement and other use of it now we do not know but only this of Ordination for that of doing it unto the sick was extraordinary and is ceased long since and was left out of the direction by the Apostle before it ceased (g) Jam. 5. 14 15. but in this of Ordination commanded and used to the last Timothy was a man of very rare endowments yet Paul layes hands upon him for an augmentation of his gifts (h) 2 Tim. 1. ● and again the whole Assembly and Colledge of the Presbyters neglect not the gift that is in thee which was given there by Prophecy with the laying on of the hands of the Presbytery (i) 1 Tim. 4. 14 yea Paul makes such account of this peece or parcel of solemnity in ordination that he puts it for the whole act (k) 1 Tim. ● 2. lay hands on no man suddenly that is ordain not any till he be tried and examined for his fitness unto that great work And seeing Ordination is a kind of dedication and investiture there should be somewhat ceremonial and complemental in it something that leaves a Character and an impression on the person thus ordained for though Ceremonies are circumstantialls and come not within the essence or being of the thing they are annexed to yet they be fostering and saving Circumstances to lift up hands in prayer is but a Circumstance yet had that influence in Moses Prayer that when it ceased the enemy prevailed (l) Exod. 17. 11 12. to wash seven times in Jordan was but a circumstance yet healing was annexed to it in the case of Naaman (m) 1 King 5. 10. the bark upon the Tree is but a

minds and hearts of his Elect Church-matters and affairs left wholly unto Jesus Christ and no man meddle with them further then he is ingaged stirred up and set on work by those flames of holy fi●e that God hath kindled in his heart and spirit we think these be sad symptoms of a drooping and decaying state of want of love unto our Lord and Master Jesus Christ who surely would not have his Servants so indifferent puts Peter to approve and evidence his love by feeding of his Lambs and sheep (d) Joh. 21. 15 16 17. and when Paul saw that after his departure grievous Wolves should enter in among them not sparing the flock yea of their own selves should men arise speaking perverse things to draw Disciples after them (e) Act. 20. 29. 30. he doth not leave all to Jesus Christ Though he was then as were we and conversant with his Church as now he is but send for the Elders of the Church and bids them take heed unto themselves and all the ●lock over whom the holy Ghost had made them overseers to feed the Church of God which he had purchased with his own blood (f) Act. 20. 28 yea bids them watch and remember that by the space of three years he ceased not to warn every one of them night and day with teares (g) Act. 20 31 yea that no man may pretend Christs service for his carelesness and think therein he acts according to the mind and will of Christ we will produce Christs speaking to the Church of Ephesus to whom Paul spake before (h) Rev. 2. 2. I know thy works and thy labor and thy patience and how thou canst not bear them that are evil an● t●ou hast tried them which say they are Apostles and are not and hast found them lyars when he was in the flesh he told us (i) Mat. 13. 25 that while men slept the enemy came and sowed tears among the wheat and went his way and we think that charge doth in a special manner belong to us that Paul in a manner concludeth his Epistle to the Corinthians with (k) 1 Cor. 16. 13. watch ye stand ye fast in the faith quit you like men be strong and that which he gave unto Timothy when he was ready to be offered up and the time of his departure was at hand (l) 2 Tim. 4. 6 Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and Doctrine for the time will come when they will not indure sound Doctrine but after their own lusts shall they heap unto themselves teachers having itching ears and they shall turn away their ears from the truth and shall be turned unto fables (m) 2 Tim. 4. 2 3 4. yea that of Jude who wrote a great while after Paul (n) Jud. 3. who thought it needful that he should write unto them and exhort them that they should earnestly contend for the faith which was once delivered unto the Saints We know not how soon some of us may be summoned for to appear before him and we would be loath for to be Children when we come and asked as David was with whom we have left those few sheep in the Wilder nesse (o) 1 Sam. 17. 28. the Lord inable us for to remember and consider the things that do belong unto our peace at least in this our day before they be hidden from our eyes before the dayes come that our enemies shall cast a trench about us and compasse us round and keep us in on every side and shall lay us even with the ground and our Children within us because we know not the time of our visitation as our Saviour Jesus Christ speaks to Jerusalem with weeping teares (p) Luk. 19. 41 42 43 44. CHAP. IV. The generall Objection answered BUt perhaps it will be said we are mistaken and misapply what 's meant well if we conclude that godly Ministers are laid aside because some others are incouraged to exercise those gifts and graces God hath given them that are not counted and esteemed Ministers by all that is that are not educated in the Universities nor solemnly ordained and set apart to that imployment but take oc casion as it s offered to them to speak unto men to edification and exhortation and comfort as the Apostle speaks (q) 1 Cor. 14. 3. and as they have received the gift so to minister the same to another as good Stewards of the manifold graces of God (r) 1 Pet 4. 10 that because the best are bad enough and need be quickened and stirred up all may have liberty to do it if they will and can and because many places are exceeding ignorant and destitute of the knowledge of God those that are able and willing to instruct them may have liberty to do it and not be curbed and discouraged therein and if Gods spirit have breathed upon any one and put him on to do good he may be allowed to do all the good he can (s) Gal. 6. 10. and that great work of teaching and instructing others may not be straitned and confined unto some few that must be trained up and fitted by a tedious and long-winded education or else be silenced and shut out but that any one may trade in spirituall things and no imbargo or restraint be laid upon them in a word we wish that all the Lords people did prophecie and that the Lord would poure out his spirit upon them as Moses did (t) Numb 11. 29. and why this should occasion feare and jealousie we do not know The Lord forbid that we should go about to hinder any body from doing good or to straiten and confine the doing of it unto any kind of men for we think all bound to do all the good they can (u) 1 Tim. 6. 18 19. but because there may be much deceit in universals we humbly crave that our answer may be taken in these particulars 1. That all good cannot be done by all in a Ship all cannot steere in an Army all cannot rule in a Family all cannot be the Steward (w) Mat. 24. 45. who then is a faithful and wise Servant whom his Lord shall make ruler over his houshold to give them their portion of meat in due season Some must do one thing some another and no man chuse his work but take that work that is assigned him though it be not that which he desires or thinks himself fit for Adonijah sayes I will be King x 1 King 1. 5. yet was not fit for it I have not sent these Prophets sayes God yet they ran I have not spoken to them yet they prophecied (y) Jer. 23. 21 Luk. 10. 17. its not enough to have the general calling of Christianity for exercising a particular jurisdiction or imployment in the Church or State but we must have Orders and Commissions in particular neither is the best and

Church that is assembly and society of Christians for spiritual and religious ends for though the word may signifie any called or assembled Company though for externall civil ends as that meeting is called (i) Act. 19. 52. yet we use it here in an ecclesiastical and spiritual sense for religious meetings and Assemblies as the Apostle doth (k) 1 Cor. 14. 23. to shew that we intend not civil meetings but confine our selves to those that are divine and spiritual but we take it in the utmost Ecclesiastical and spiritual latitude for we think what we affirm and set down is true of the Catholick Church of Christ and of every Member division and sub-division of it from universal to particular from national to provincial and from thence to parochial and congregational for in every one of these there ought to be some set a part 2. We say setled that is grown up and come to some maturity and ripenesse for though a rude unpolisht company of two or three may in some sense be called a Church (l) Mat. 18. 20. as an Embrio conceived but not fashioned in the womb may be called a man as the Psalmist seems to intimate (m) Psal 139. 16. yet we mean not such a young unformed Company as the Church in Adams and the Patriarks Families or if grown up yet in distemper or unsetled by some external accidents as the Church yet in the Wildernesse (n) Act. 7. 38. and as it was in that confusion which the Prophet doth allude to (o) 2 Chron. 15. 3. but we mean a Church enjoying some external quiet and communion with her self and others as that was after Saul was turned preacher (p) Act. 9. 31. and of a Lion was become a Lamb though it be not every way accomplisht and accomodated though it be liable to troubles and persecutions 3. Well ordered we acknowledge this might be implied in setled yet think it good for plainnesse to expresse it for a thing may be setled ill or out of order as all materialls belonging to an house may be comported and brought together and layd down on an heap and so far setled yet is not property an house till it be coupled and joyned together fitly and so stuffe and all necessaries to make a Garment so there may be a rude promiscuous unpolished Company that may be setled that is resolved to live and act together yet undistinguished and placed unjoynted and unordered as they ought to be and must be before they can do businesse and encounter difficulties for action supposeth and requireth order a broken tooth and foot out of joynt may not be trusted to nor any stresse laid on them as the wise man speaks (q) Prov. 25. 19. We mean therefore a body joynted as it should be having Head and Members orderly distinguisht and complying by the nerves and sinues with one another as the Apostle speaks (r) Col. 2. 19. Eph. 4. 12 13. not that we think it needful and essential to the being of a Church that this order be exact and perfect here but that we think it should be aimed at and laboured for and some degrees attained as a Ship must have some tackle and accomodations before it can be put to Sea and make a voyage for though it be not necessary to the being yet it is to the beauty and well-being (s) Col. 2. 5. joyning and beholding your Order and though he could not order all things in the Church of Corinth when he was with them yet he promised to do it at his return (t) 1 Cor. 11. 34. 4. We say some for the Church is a body that hath dissimilar and heterogeneal parts is integrum as well as totum and hath offices distinct and divers from one another (u) Rom. 12. 4 5. for as we have many Members in one body and all Members have not the same Office so we being many are one body in Christ and every one members one of another A body is not a lump of flesh unorganized and undistinguished but orderly accomodated with Members answerable unto the functions needful for it (w) 1 Cor. 12. 14. for the body is not one Member but many some therefore must be set a part not all its t●ue all should be Saints at least in shew and in profession (x) Eph. 4. 12 but all the Saints should not be Governours and Rulers in the Church (y) Heb. 13. 24 salute all them that have the rule over you and all the Saints Gods people in the old administration under Moses had as fair a title unto Saint-ship as ever any people in the world had (z) Exod. 19. 5 6. ye shall be a peculiar theasure unto me above all people for all the earth is mine and ye shall be unto me a Kingdom of Priests and an holy Nation So that they were not without book when they said that all the Congregation were holy every one of them and the Lord was among them (a) Numb 16. 3. yet Aarons Priesthood was asserted against those opposites Men may be holy and yet not high graced with favours and endearements of great concernment yet no● set up in Mose● Chair nor beautified with Arons Ornaments all are not overseers in a Congregation nor Captains and Commanders in a Company so God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers (b) 1 Cor. 1● 28 29. and therefore might well ask are all Apostles are all Prophets are all Teachers if all were Teachers who should be taught if all Shepheards who should be sheep where all are set apart none are set apart eadem est nimia nulla divisio 5. Set apart that is designed and devoted to the work betimes as Aarons Sonnes were (c) Exod. 28. 1. and Samuel whilst yet an Infant (d) 1 Sa. 1. 11. that so they may be trained up and educated answerably for if that great King would have none about him to attend and wait upon him till they were qualified and fitted for it (e) Dan. 1. 3 4 5. how much more may the great God require a training up and education answerable to the place and service they are intended for its true Gods spirit and the graces of it are the main endowments that are required that they be holy godly men that they be full of faith and of the Holy Ghost as Stephen was (f) Act. 6. 3. for they will never do the work of God well that have not first Gods work done on them will hardly labour and endeavour seriously to make their hearers and Scholars better then themselves but that 's not all they must have fitnesse for the service which all Gods people have not in former ages when God did more immediately endow and qualifie for that great work yet education and instruction was required how to discern those visions and apparitions which they had God called Samuel (g) 1

numbred and named these Prophets when they were come to Antioch and say there were in the Church which was at Antioch certain Prophets as Barnabas c. (b) Act. 13. 1. for they had all been Prophets and it had been as impertinent for Moses to have wished that all the Lords people were Prophets (c) Numb 11. 29. and though all be bidden to desire it and follow after it as after charity yet it will not follow therefore all attained it Interpretation was a thing that all were bound to seek for and pray to God for (d) 1 Cor. 14. 13. yet that was a peculiar gift that all had not as plainly appears (e) 1 Cor. 14. 26. nay it will follow all are commanded to desire and labour that they might prophesie therefore all had it not for what one hath he cannot properly desire for all desire supposeth absence And whereas it s said women are restrained therefore all men are allowed all in that place must be restrained to the thing in hand as (f) 1 Cor. 6. 12. all things are lawful what properly and simply no certainly for it was not lawful for him to take Christs member and make it the member of an harlot (g) v. 15. but all things that is all things indifferent and in my power so let your women keep silence in the Churches that is your women Prophets who thought they might speak as well as men and then it follows men-Prophets may for opposita sunt sub eodem genere proximo as black and white heat and cold now it will not follow some women may not therefore all men may as it will not follow women may not be members of the Parliament therefore all men may but this will follow women though chosen by their Countries may not fit there therefore men chosen by their Countries may for here the opposition is sub eodem genere so in the Salick Law in France a woman though she be heire unto the Crown yet may not weare it therefore a man that is Heire unto it may 2. We say all Prophets were men in office for they are reckoned in the second place of such as God had set in his Church (h) 1 Cor. 12. 28. and counted among those gifts that Christ at his ascension had given to her (i) Eph. 4. 11 12. and were very useful in those times of danger to foresee and to foretel what was to come as Agabas foretells the famine (k) Act. 11. 28 and the bonds and troubles that waited for Paul as soon as he should come unto Jerusalem (l) Act. 21. 9 10 11. whereby those bonds and troubles became a great deal lighter to him and he was better able for to bear them praemonitus praemunitus a trouble or affliction unexp●cted is like a blow upon the bare skin but when expected and looked for it s like a blow upon the Armour and therefore these praedictions are put among those comforts of the holy Ghost that Christ foretold should come unto them (m) Joh. 16. 13. and so for opening mysterious Texts of Scripture that were not understood so well before as that in Joel which the Apostle as he was a Prophet opens to them and thereby frees them from that calumny that lay before upon them (n) Act. 2. 16 17 18 19. 3. We say all Prophets had extraordinary and proper Revelations (o) 2 Pet. 1. 21 for the Prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost and as of old time so much more in the Gospel-times for the old Prophets spake with more uncertainty in respect of their own knowledge and understanding of their visions and apparitions then the new ones did as the Apostle plainly shews (p) 1 Pet. 1. 10 11 12. and Mr. Robinson hath well observed that the Revelations and praedictions in former ages were not so manifest and evident as those under the Gospel-administrations from that place of the Apostle (q) Eph. 3. 5. and that these Prophets had Revelations is manifest from (r) 1 Cor. 14. 30. If any thing be revealed to another that sitteth by let the first hold his peace and its apparent that the Apostle compares Prophecy to tongues and other extraordinary gifts throughout the Chapter now when our adversaries are thus qualified to foresee dangers before they can in reason be expected to tell the issue and events of undertakings whether a Parliament shall be conclusive and be followed with successe whether he that puts on his Armour may boast as he that puts it off (s) 1 King 20. 11. we shall acknowledge them for Prophets and not before 4. We say the Reason why the Apostle doth so much advance and set up Prophecie was because beside that which was extraordinary in it and tended only to conviction as tongues did it had also something in it that was ordinary and tended also to instruction and consolation (c) 1 Cor. 14. 1 2 3 4. for though every Preacher was not a Prophet yet every Prophet was a Preacher these people had no minde to ordinary and common gifts which many then had except there were something in it extraordinary they cared not for it he puts them therefore upon Prophecy that had something in it extraordinary to allure their appetite and something ordinary that commended it and made it useful to the Church Now though he that had the extraordinary had the ordinary yet not contra every Prophet was a Teacher but every Teacher was not a Prophet Mr. Robinsons reasons should here be answered but that it is punctually done already by our reverend Brethren of the Province of London The second Part. CHAP. I. Giving a Reason of this second Part. IN the former part we have endeavoured to demonstrate that in every setled and well-ordered Church some should be set apart to attend and act in holy things in this we come to shew who these should be for we have no reason to think that we shall be presently deprived of all attendants some will be ready still to offer and perhaps obtrude themselves it is not want of men but want of Ministers that makes us speak not want of speakers but want of Preachers nay it is no● want of Preachers but want of Commissioned-Officers that we bewaile there are as he said multi homines sed pauci milites for we finde that Jeroboams Devils had some to attend and act about them (a) 2 Chron. 11. 14 15. and there were swarms of Locusts out of the bottomlesse pit Friers and Monks that every where invaded and usurped Pulpits and so among the wilde and wasting Sectaries in Germany some did attend and act in things they called holy But we would have such as God directeth and describeth in his word think he is able to chuse his Officers and ought to have his liberty of doing so without

enter that was not grounded in Geometry that had not Euclides Elements ad unguem others had on their Temples procul hinc procul este prophani none might approach that were prophane but none have so much need as Christians for there the cunning and slight of men is greater by the deceit of men and cunning craftinesse whereby they lie in wait for to deceive (h) Eph. 4. 14. and the danger more pernicious and irrecoverable for its the subversion of the soul (i) Act. 15. 24. and what shall he get that loseth that though he win all the world beside or how shall he repair that losse (k) Mat. 16. 26 The Temple doors had therefore need to be well guarded and the Pulpit doors have written on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no unworthy person enter Vzziah was a King yet when he ventured he had his fault written by Gods own finger in his fore head (l) 2 Chr●n 26. 19 20. The Shepheard alwayes enters by the doore and stayes until the Porter open to him and the sheep will hear his voice and follow him a stranger they will not hear for they know not the voice of a stranger (m) Joh. 10. 3 4 5. God sets a Centry upon the Tree of life (n) Gen. 3. 24. yet here is life and death for death and life are in the power of the tongue (o) Prov. 18. 21. behold sayes Moses I have set before you life and death blessing and cursing (p) Deut. 32. 19. we should be careful therefore of these avenues 5. Yet this exact and rigid scrutiny must be no more exact and rigid then the Scripture makes it it becoms not Servants to shut those doors their Masters have set open If he be willing to keep open house we should not envy and repine thereat as Joshua when we heard that Eldad and Medad prophecied but should wish with Moses that all the Lords people were Prophets and that the Lord would poure out his Spirit on them (q) Numb 11. 28 29. were it in our power not only to make this way broader and this door wider but even the way to Heaven also we should be cruel if we did it not you are not sayes Poul straitned in us (r) 2 Cor. 6. 12 nor should not be by us we are therefore willing in this as in all things else to stand to the judgement and determination of the Sc●iptures sit liber Judex what they say we are ready to subscribe yet we observe them to be very sparing in giving liberty and allowing any great or boundlesse latitude unto Gods dearest and most faithful servants Moses was faithful in all the house of God (s) Numb 12. 7. Heb. 3. 1. yet had not latitude or scope allowed him in these transactions but patterns given him and others issued for every thing he did about the Tabernacle (t) Exod. 25. ●● according to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof and this pattern he is severely charged to observe and imitate (u) Exod. 25. 40. and look that thou make them after the pattern that was shewed thee in the Mount it was much God would not trust him to make boards and Curtains or hooks and taches which were plain things yea would not venture any thing on his imagination and discretion but gives him patterns so David a man after Gods minde and heart exceeding prudent in matters (w) 1 Sam. 16. 18. yet is not trusted in the parts and structure of the Temple though they had the Tabernacle to be their guide (x) 1 Chron. 28. 11 12 13. and though his son Solomon was an acurate and able Architect yet David would not trust him with this Church-work but gives him patterns for every thing he had to do and for the Officers and when Ezekiah doth endeavour to restore the Temples Officers yet he takes no liberty but doth all according to the Commandement of David and of Gad the Kings seer and of Nathan the Prophet (y) 2 Chron. 29. 25. It s much debated and not fully yet agreed on what kind of Officer Timothy was whether an Evangelist only for that we are sure of (z) 2 Tim. 4. 5 or whether besides that he were not a Bishop but it is out of doubt that he was a confiding person one of a thousand for his piety and care in spiritual and Ecclesiastical affaires (a) Phil. 2. 20 21 22. for I have no man like minded that will naturally care for your affairs for all seek their own not the things which are Jesus Christs but yee know the proof of him that as a son with the Father he hath served with me in the Gospel yet when Timothy was left at Ephesus to give admission to these attendants about holy things he is not trusted very much but hath orders and directions sent him whom to admit and is severely charged not to be partial in it (b) 1 Tim. 5 21. Titus was also a very trusty man and had the Ecclesiastical keys of an hundred Cities hanging at his girdle (c) Tit. 1. 5. yet is not left to any prudence or discretion of his own in this imployment but hath Rules and Orders given him in the following verses of that Chapter But be it what it will be the Scripture must be our Judge and we are willing to be ordered and judged by it what liberty that gives we cannot we will not straiten and confine what that restrains we cannot widen and inlarge 6. The Scripture doth not handle any point of Doctrine by way of common place or treatise using a methodical and regular way of opening and explaining of it but toucheth upon things occasionally as it relateth to the mainscope and purpose of the thing intended leaving us for to pick and fish the truth out as we can are called in the Apostle and by him oracles (d) Rom. 3. 2. and oracles we know were wont to be full of sense scant of sayings Kings use short speeches as having more of majesty and vigour in them as he said well imperatoria usus est brevitate when God was pleased himself in person to speak to men he spake but ten words as they are expresly called by Moses that was witness to it (e) Deut. 10. 4 what one sayes of Religion in the generall is much more true of Scripture that it is medicina sanabilium ingeniorum a plaster for wits that are not utterly incurable We must fish out the meaning at our peril God would not have us sluggish and unactive as the Poet sayes of Husbandry that it was left on purpose in the dark to exercise and sharpen the wits of men curis acuens mortalia corda Nec torpere gravi passus sua regna veterno We must therefore look narrowly and wisely into the Scriptures to see what we can finde concerning this