fulness of him that filleth all in all Ephes. 1. 22 23. But this Church falls under a double Consideration First as it is Believing Secondly as it is Professing In the first respect absolutely it is invisible and as such is the peculiar subject of Saving Grace This is that Church which Christ loved and gave himself for it that he might sanctifie and cleanse it and present it unto himself a Glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish Eph. 5. 26 27. This is the work of Saving Grace and by a participation thereof do Men become Members of this Church and not otherwise And hereby is the professing Church quickened and enabled unto Profession in an acceptable manner â—or the Elect receive Grace unto this end in this World that they may glorifie Christ and the Gospel in the Exercise of it Col. 1. 6. John 15. 8. But Gifts are bestowed on the professing Church to render it visible in such a way as whereby God is glorified Grace gives an invisible Life to the Church Gifts give it a visible Profession For hence doth the Church become Organical and disposed into that Order which is Beautiful and Comely Where any Church is Organized meerly by outward Rules perhaps of their own devising and makes Profession only in an attendance unto outward Order not following the leading of the Spirit in the Communication of his Gifts both as to Order and Discharge of the Duties of Profession it is but the Image of a Church wanting an animating Principle and Form That Profession which renders a Church visible according to the Mind of Christ is the orderly Exercise of the spiritual Gifts bestowed on it in a Conversation evidencing the invisible Principle of Saving Grace Now these Gifts are conferred on the Church in order unto the Edification of it self in Love Ephes. 4 16. as also the propagation of its Profession in the World as shall be declared afterwards Wherefore both of these sorts have in general the same end or are given by Christ unto the same purpose namely the Good and Benefit of the Church as they are respectively suited to promote them § 6. It may also be added that they agree herein that they have both the same respect unto the Bounty of Christ. Hence every Grace is a Gift that which is given and freely bestowed on them that have it Mat. 13. 11. Phil. 1. 29. And although on the other side every Gift be not a Grace yet proceeding from gracious Favour and Bounty they are so called Rom. 12. 6. Ephes. 4. 7. How in their due Exercise they are mutually helpful and assistant unto each other shall be declared afterwards § 7. SECONDLY We may consider wherein wherein the Difference lyes or doth consist which is between 〈◊〉 spiritual Gifts and sanctifying Graces And this may be seen in sundry Instances As 1. SAVING Graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit or Fruits of the Spirit Gal. 5. 22. Ephes. 5. 9. Phil. 1. 11. Now Fruits proceed from an abiding Root and flock of whose Nature they do partake There must be a good Tree to bring forth good Fruit Mat. 12. 33. No external Watering or Applications unto the Earth will cause it to bring forth useful Fruits unless they are Roots from which they spring and are educed The Holy Spirit is as the Root unto these Fruits the Root which bears them and which they do not bear as Rom. 11. 18. Therefore in order of Nature is he given unto Men before the production of any of these Fruits Thereby are they ingrafted into the Olive are made such Branches in Christ the true Vine as derive Vital Juice Nourishment and Fructifying Vertue from him even by the Spirit So is he a Well of Water springing up unto Everlasting Life John 4. 14. He is a Spring in Believers and all saving Graces are but Waters arising from that Living overflowing Spring From him a Root or Spring as an internal Vertue Power or Principle do all these Fruits come To this end doth he dwell in them and abide with them according to the promise of our Lord Jesus Christ John 14. 17. Rom. 8. 11. 1 Cor. 3. 16. whereby the Lord Christ effecteth his purpose in ordaining his Disciples to bring forth Fruit that should remain John 15. 16. In the place of his Holy Residence he worketh these Effects freely according to his own will And there is nothing that hath the true Nature of saving Grace but what is so a Fruit of the Spirit We have not first these Graces and then by vertue of them receive the Spirit for whence should we have them of our selves but the Spirit bestowed on us worketh them in us and gives them a Spiritual Divine Nature in conformity unto his own § 8. With Gifts singly considered it is Otherwise They are indeed Works and Effects but not properly Fruits of the Spirit nor are any where so called They are effects of his operation upon Men not Fruits of his working in them And therefore many receive these Gifts who never receive the Spirit as to the principal ends for which he is promised They receive him not to sanctifie and make them Temples unto God though Metonymically with respect unto his outward Effects they may be said to be made partakers of him This renders them of a different Nature and kind from Saving Graces For whereas there is an Agreement and Coincidence between them in the respects before mentioned and whereas the Seat and Subject of them that is of Gifts absolutely and principally of Graces also is the Mind the difference of their Nature proceeds from the different manner of their Communication from the Holy Spirit § 9. Secondly Saving Grace proceeds from or is the effect and fruit of Electing Love This I have proved before in our Enquiry into the Nature of Holiness See it directly asserted Ephes. 1. 3 4. 2 Thes. 2. 13. Acts 2 41. Chap. 13. 48. Whom God graciously chuseth and designeth unto Eternal Life them he prepares for it by the Communication of the Means which are necessary unto that end Rom. 8. 28 29 30. Hereof Sanctification or the Communication of saving Grace is comprehensive for we are chosen unto Salvation through the Sanctification of the Spirit 2 Thes. 2. 13. For this is that whereby we are made meet for the Inheritance of the Saints in Light Col. 1. 12. The End of God in Election is the Sonship and Salvation of the Elect unto the praise of the Glory of his Grace Ephes. 1. 5 6. And this cannot be unless his Image be renewed in them in Holiness or Saving Graces These therefore he works in them in pursuit of his Eternal purpose therein But Gifts on the other hand which are no more but so and where they are solitary or alone are only the Effects of a temporary Election Thus God chuseth some Men into some Office in the Church or unto some
an Evangelist by especial Revelation or Prophesie the Apostle laid his Hands on him whereby he received the Holy Ghost in his extraordinary Gifts The Gift of God which was in him by the putting on of his Hands 2 Tim. 1. 6. And as it was usual with him to joyn others with himself in those Epistles which he wrote by immediate Divine Inspiration so in this Act of laying his Hands on an Evangelist as a Sign of the Communication of extraordinary Gifts he joyned the Ordinary Presbytery of the Church with him that were present in the place where he was so called It is evident therefore that both their Call and their Gifts were extraordinary and therefore so also was their Office For although Men who have only an Ordinary Call to Office may have Extraordinary Gifts and many had so in Primitive Times And although some might have Extraordinary Gifts who were never called unto Office at all as some of those who spake with Tongues and wrought Miracles yet where there is a Concurrence of an Extraordinary Call and Extraordinary Gifts there the Office is Extraordinary § 13. THE Power that these Officers in the Church were entrusted with was Extraordinary For this is a certain Consequent of an Extraordinary Call and Extraordinary Gifts And this Power respected all Churches in the World equally yea and all Persons as the Apostles also did But whereas their Ministry was subordinate unto that of the Apostles they were by them guided as to the particular places wherein they were to exercise their Power and discharge their Office for a Season This is evident from Paul's Disposal of Titus as to his Work and Time Tit. 1. 5. Chap. 3. 12. But yet their Power did at no time depend on their Relation unto any particular place or Churcb nor were they ever Ordained to any one Place or See more than another But the Extent of their Employment was every way as large as that of the Apostles both as to the World and as to the Churches only in their present particular Disposal of themselves they were as it is probable for the most part under the Guidance of the Apostles although sometimes they had particular Revelations and Directions from the Holy Ghost or by the Ministry of Angels for their especial Employment as Philip had Acts 8. 26. § 14. AND as for their Work it may be reduced unto Three Heads 1 To Preach the Gospel in all Places unto all Persons as they had occasion So Philip went down to Samaria and preached Christ Acts 8. 5. And when the Apostle Paul chargeth Timothy to do the Work of an Evangelist 2 Tim. 4. 5. he prescribes unto him Preaching the Word in Season and out of Season ver 2. And whereas this was incumbent in like manner on the Ordinary Teachers of every Church the Teaching of those Evangelists differed from theirs in two things 1 In the Extent of their Work which as we shewed before was equal unto that of the Apostles whereas Ordinary Bishops Pastors or Teachers were to feed teach and take care of the especial Flocks only which they were set over Acts 20. 17 18. 1 Pet. 5. 2. 2 They were obliged to labour in their Work in a more than ordinary manner as it should seem from 2 Tim. 4. 5. 2ly The Second Part of their Work was to confirm the Doctrine of the Gospel by Miraculous Operations as occasion did require So Philip the Evangelist wrought many Miracles of sundry sorts at Samaria in the Confirmation of the Doctrine which he taught Acts 8. 6 7 13. And in like manner there is no question but that the rest of the Evangelists had the Power or Gift of Miraculous Operations to be exercised as occasion did require and as they were guided by the Holy Ghost 3 They were employed in the settling and compleating of those Churches whose Foundations were laid by the Apostles For whereas they had the great Work upon them of Preaching the Gospel unto all Nations they could not continue long or reside in any one Place or Church And yet when Persons were newly converted to the Faith and disposed only into an Imperfect Order without any especial peculiar Officers Guides or Rulers of their own it was not safe leaving of them unto themselves lest they should be too much at a Loss as to Gospel-Order and Worship Wherefore in such places where any Churches were planted but not compleated nor would the Design of the Apostles suffer them to continue any longer there they left these Evangelists among them for a Season who had Power by vertue of their Office to dispose of things in the Churches until they came unto Compleatness and Perfection When this End was attained and the Churches were settled under Ordinary Elders of their own the Evangelists removed into other places according as they were directed or disposed These things are evident from the Instructions given by Paul unto Timothy and Titus which have all of them respect unto this Order § 15. Some there are who plead for the Continuance of this Office Some in express Terms and under the same Name Others for Successors unto them at least in that part of their Work which consisteth in Power over many Churches Some say that Bishops succeed to the Apostles and Presbyters unto those Evangelists But this is scarce defensible in any tolerable manner by them whose Interest it is to defend it For Timothy whom they would have to be a Bishop is expresly called an Evangelist That which is pleaded with most probability for their Continuance is the Necessity of the Work wherein they were employed in the Rule and Settlement of the Churches But the Truth is if their whole Work as before described be consulted as none can perform some parts of it so it may be very few would over-earnestly press after a Participation of their Office For to preach the Word continually and that with a peculiar Labour and Travail and to move up and down according as the Necessity of the Edification of the Churches doth require doing nothing in them but according to the Rule and Appointment of Christ are things that not many will earnestly covet to be engaged in But there is an Apprehension that there was something more than Ordinary Power belonging unto this Office that those who enjoyed it were not obliged always to labour in any particular Church but had the Rule of many Churches committed unto them Now whereas this Power is apt to draw other desireable things unto it or carry them along with it this is that which some pretend a Succession unto Though they are neither Called like them nor Gifted like them nor Labour like them nor have the same Object of their Employment much less the same Power of Extraordinary Operations with them yet as to the Rule over sundry Churches they must needs be their Successors I shall therefore briefly do these two things 1 Shew that there are no such Officers as these Evangelists
continued by the Will of Christ in the ordinary State and Course of the Chrrch. 2 That there is no need of their Continuance from any Work applied unto them § 16. AND 1. The things that are Essential unto the Office of an Evangelist are unattainable at present unto the Church For where no Command no Rule no Authority no Directions are given for the calling of any Officer there that Office must cease as doth that of the Apostles who could not be called but by Jesus Christ. What is required unto the Call of an Evangelist was before declared And unless it can be manifested either by Institution or Example how any one may be otherwise called unto that Office no such Office can be continued For a Call by Prophesie or Immediate Revelation none now will pretend unto And other Call the Evangelists of Old had none § 17. NOR is there in the Scripture the least mention of the Call or Appointment of any one to be an Ecclesiastical Officer in an Ordinary stated Church but with Relation unto that Church whereof he was or was to be an Officer But an Evangelist as such was not especially related unto any one Church more than another though as the Apostles themselves they might for a time attend unto the Work in one Place or Church rather or more than another Wherefore without a Call from the Holy Ghost either immediate by Prophesie and Revelation or by the Direction of Persons infallibly inspired as the Apostles were none can be called to be Evangelists nor yet to succeed them under any other Name in that Office Wherefore the Primitive Church after the Apostles time never once took upon them to constitute or Ordain an Evangelist as knowing it a thing beyond their Rule and out of their Power Men may invade an Office when they please but unless they be called unto it they must account for their Usurpation And as for those who have erected an Office in the Church or an Episcopacy principally if not solely out of what is ascribed unto these Evangelists namely to Timothy and Titus they may be further attended unto in their Claim when they lay the least Pretence unto the whole of what is ascribed unto them But this doing the Work of an Evangelist is that which few Men care for or delight in only their Power und Authority in a new kind of Mannagery many would willingly possess themselves of § 18. 2. THE Evangelists we read of had extraordinary Gifts of the Holy Spirit without which they could not warrantably undertake their Office This we have manifested before Now these extraordinary Gifts differing not only in Degrees but in Kind from all those of the Ordinary Ministry of the Church are not at present by any pretended unto And if any should make such a Pretence it would be an easie matter to convince them of their Folly But without these Gifts men must content themselves with such Offices in the Church as are stated with respect unto every particular Congregation Acts 14. 23. Chap. 20. 28. Tit. 1. 5. 1 Pet. 5. 1 2. Phil. 1. 1. § 19. SOME indeed seem not satisfied whether to derive their Claim from Timothy and Titus as Evangelists or from the Bishops that were Ordained by them or described unto them But whereas those Bishops were no other but Elders of particular Churches as is evident beyond a modest Denyal from Acts 20. 28. Phil. 1. 1. 1 Tim. 3. 1 2 8. Tit. 1. 4 5. So certainly they cannot be of both sorts the one being apparently superiour unto the other If they are such Bishops as Titus and Timothy Ordained it is well enough known both what is their Office their Work and their Duty If such as they pretend Timothy and Titus to be they must manifest it in the like Call Gifts and Employment as they had § 20. FOR 3 There are not any now who do pretend unto their Principal Employment by Vertue of Office nor can so do For it is certain that the Principal Work of the Evangelists was to go up and down from one Place and Nation unto another to preach the Gospel unto Jews and Gentiles as yet unconverted and their Commission unto this purpose was as large and extensive as that of the Apostles But who shall now empower any one hereunto What Church what Persons have received Authority to Ordain any one to be such an Evangelist Or what Rules or Directions are given as to their Qualifications Power or Duty or how they should be so ordained It is true those who are ordained Ministers of the Gospel and others also that are the Disciples of Christ may and ought to preach the Gospel to unconverted Persons and Nations as they have opportunity and are particularly guided by the Providence of God But that any Church or Person have Power or Authority to ordain a Person unto this Office and Work cannot be proved § 21. LASTLY The Continuance of the Employment as unto the Settling of new planted Churches is no way necessary For every Church being planted and settled is entrusted with Power for it's own Preservation and continuance in due Order according to the Mind of Christ and is enabled to do all those things in it self which at first were done under the Guidance of the Evangelists nor can any one Instance be given wherein they are defective And where any Church was called and gathered in the Name of Christ which had some things yet wanting unto it's Perfection and Compleat Order which the Evangelists were to finish and settle they did it not but in and by the Power of the Church it self only presiding and directing in the things to be done And if any Churches through their own Default have lost that Order and Power which they were once established in as they shall never want Power in themselves to recover their pristine Estate and Condition who will attend unto their Duty according unto Rule to that purpose So this would rather prove a Necessity of raising up new Evangelists of a new extraordinary Ministry on the Defection of Churches than the continuance of them in the Church rightly stated and settled § 22. Besides these Evangelists there were Prophets also who had a Temporary Extraordinary Ministry in the Church Their grant from Christ or Institution in the Church is mentioned 1 Cor. 12. 28. Ephes. 4. 11. and the Exercise of their Ministry is declared Acts 13. 1. But the Names of Prophets and Prophesie are used variously in the New Testament For sometimes an Extraordinary Office and Extraordinary Gifts are signified by them and sometimes Extraordinary Gifts only sometimes an Ordinary Office with Ordinary Gifts and sometimes Ordinary Gifts only And unto one of these Heads may the use of the word be every where reduced In the places mentioned Extraordinary Officers endued with Extraordinary Gifts are intended For they are said to be set in the Church and are placed in the second Rank of Officers next to the
of his Hand leaving him nothing to do in that which they called the Church But I suppose I need not handle this Principle as a thing in Dispute or Controversie If I greatly mistake not this presence of Christ in his Church by his Spirit is an Article of Faith unto the Catholick Church and such a Fundamental Truth as whoever denies it overthrows the whole Gospel And I have so confirmed it in our former Discourses concerning the Dispensation and Operations of the Holy Ghost as that I fear not nor expect any direct opposition thereunto But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the Word and Sacraments Whatever else remains to be done lyes wholly in our selves It is acknowledged that the Lord Christ is present in and by his Word and Ordinances but if he be no otherwise present or be present only by their External Administration there will no more Church-State among Men ensue thereon than there is among the Jews who enjoy the Letter of the Old Testament and the Institutions of Moses But when Men rise up in express contradiction unto the Promises of Christ and the Faith of the Catholick Church in all Ages we shall not contend with them But § 4. 3 dly THIS presence of the Spirit is secured unto the Church by an Everlasting unchangeable Covenant Isa. 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon them and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever This is God's Covenant with the Gospel Church to be erected then when the Redeemer should come out of Zion and unto them that turn from Transgression in Jacob ver 20. This is a part of the Covenant that God hath made in Christ the Redeemer And as the continuance of the Word unto the Church in all Ages is by this Promise secured without which it would cease and come to nothing seeing it is Built on the Foundation of the Apostles and Prophets Ephes. 2. 20. so is the presence of the Spirit in like manner secured unto it and that on the same Terms with the Word so as that if he be not present with it all Covenant Relation between God and it doth cease where this promise doth not take place there is no Church no Ordinance no acceptable Worship because no Covenant-Relation In brief then where there is no participation of the Promise of Christ to send the Spirit to abide with us always no Interest in that Covenant wherein God ingageth that his Spirit shall not depart from us for ever and so no presence of Christ to make the Word and Ordinances of Worship living useful effectual in their Administration unto their proper Ends there is no Church-State whatever outward Order there may be § 5. AND hereon 4thly is the Gospel called the Ministration of the Spirit and the Ministers of it the Ministers of the Spirit 2 Cor. 3. 6. Who hath also made us able Ministers of the New Testament not of the Letter but of the Spirit not the Ministration of Death but that of the Spirit which is Glorious ver 7 8. There never was nor ever shall be any but these two Ministrations in the Church that of the Letter and of Death and that of the Spirit and of Life If there be a Ministration in any Church it must belong to one of these and all Ministers must be so either of the Letter or of the Spirit If there be a Ministry pretended unto that is neither of the Letter nor of the Spirit it is Antichristian The Ministry which was Carnal of the Letter and Death was a true Ministry and in its place Glorious because it was appointed of God and was efficacious as unto its proper end That of the Gospel is of the Spirit and much more Glorious But if there be a Ministration that hath the outward form of either but indeed is neither of them it is no Ministration at all And where it is so there is really no Ministration but that of the Bible that is God by his Providence continuing the Bible among them maketh use of iâ—â—s he seeth good for the Conviction and Conversion of Sinners wherein there is a secret 〈◊〉 of the Spirit also We may thereâ—â—â—â—â—â—quire in what sence the Ministration of the 〈…〉 called the Ministry of the Spirit Now this cannot be because the Laws Institutions and Ordinances of its Worship were revealed by the Spirit for so were all the Ordinances and Institutions of the Old Testament as hath been proved before and yet the Ministration of them was the Ministration of the Letter and of Death in a worldly Sanctuary by Carnal Ordinances Wherefore it must be so called in one of these Respects Either 1 Because it is the peculiar Aid and Assistance of the Spirit whereby any are enabled to administer the Gospel and its Institutions of Worship according to the Mind of God unto the Edification of the Church In this sence Men are said to be made able Ministers of the New Testament that is Ministers able to Administer the Gospel in due order Thus in that Expression Ministers of the Spirit the Spirit denotes the Efficient Cause of the Ministry and he that quickeneth it ver 6 7. Or 2 It may be said to be the Ministration of the Spirit because in and by the Ministry of the Gospel the Spirit is in all Ages Administred and Communicated unto the Disciples of Christ unto all the ends for which he is promised So Gal. 3. 2. the Spirit is received by the Preaching of Faith Take it either way and the whole of what we plead for is confirmed That he alone enableth Men unto the Discharge of the Work of the Ministry by the Spiritual Gifts which he communicateth unto them is the first sence and expresly that which we contend for and if in and by the Ministration of the Gospel in all Ages the Spirit is Communicated and Administred unto Men then doth he abide with the Church for ever and for what Ends we must further enquire § 6. 5thly THE great End for which the Spirit is thus promised administred and communicated under the Gospel is the continuance and preservation of the Church in the World God hath promised unto the Lord Christ that his Kingdom in this World should endure unto all Generations with the course of the Sun and Moon Psal. 72. 5. and that of the Encrease of his Government there should be no End Isa. 9. 7. And the Lord Christ himself hath declared his preservation of his Church so as that the Gates of Hell should not prevail against it Mat. 16. It may therefore be enquired whereon the Infallible Accomplishment of these Promises and others innumerable unto the same End doth depend or what
an Issue unto this Discourse Among them in the first place is required a due preparation of Soul by Humility Meekness and Teachableness The Holy Spirit taketh no Delight to impart of his especial Gifts unto Proud Self-conceited Men to Men vainly puffed up in their own Fleshly Minds The same must be said concerning other vitious and depraved Habits of Mind by which moreover they are oft-times expelled and cast out after they have been in some measure received And in this Case I need not mention those by whom all these Gifts are despised It would be a wonder indeed if they should be made partakers of them or at least if they should abide with them 2 Prayer is a principal means for their Attainment This the Apostle directs unto when he enjoins us earnestly to desire the Best Gifts For this Desire is to be acted by Prayer and no otherwise 3 Diligence in the things about which these Gifts are conversant Study and Meditation on the Word of God by the due use of means for the attaining a right understanding of his Mind and Will therein is that which I intend For in this course conscientiously attended unto it is that for the most part the Holy Spirit comes in and joins his Aid and Assistance for furnishing of the Mind with those Spiritual Endowments 4 The Growth Encrease and Improvement of these Gifts depends on their faithful use according as our Duty doth require It is Trade alone that encreaseth Talents and Exercise in a way of Duty that improveth Gifts Without this they will first wither and then perish And by a neglect hereof are they lost every day in some Partially in some Totally and in some to a Contempt Hatred and Blasphemy of what themselves had received Lastly Mens Natural Endowments with Elocution Memory Judgment and the like improved by Reading Learning and diligent Study do enlarge set off and adorn these Gifts where they are received FINIS Books Sold by Will. 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The Labours of John Bunyan Author of the Pilgrims Progress late Minister of the Gospel and Pastor of the Congregation at Bedford Collected and Printed in Folio by Procurement of his Church and Friends and by his own Approbation before his Death that these his Christian Ministerial Labours might be preserved in the World This Folio contains Ten of his Excellent Manuscripts prepared for the Press before his Death And Ten of his Choice Books already Printed but long ago grown scarce and not now to be had Their Titles are as followeth viz. MANUSCRIPTS 1. An Exposition on the Ten first Chapters of Genesis 2. Justification by Imputed Righteousness 3. Paul's Departure and Crown 4. Israel's Hope Incouraged 5. Desires of the Righteous granted 6. The Saints Priviledge and Profit 7. Christ a compleat Saviour 8. Saints Knowledge of Christ's Love 9. The House of the Forest of Lebanon 10. A Description of Antichrist BOOKS formerly Printed 11. Saved by Grace 12. Christian Behaviour 13. 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THE APPLICATION OF THE Foregoing Discourse WITH respect unto the Dispensation of the Spirit towards Believers and his Holy Operations in them and upon them there are sundry particular Duties whereof he is the immediate Object prescribed unto them And they are those whereby on our part we comply with him in his Work of Grace whereby it is carried on and rendred useful unto us Now whereas this Holy Spirit is a Divine Person and he acts in all things towards us as a Free Agent according unto his own Will the things enjoyned us with respect unto him are those whereby we may carry our selves aright toward such a one namely as he is an Holy Divine Intelligent Person working freely in and towards us for our Good And they are of two sorts the first whereof are expressed in Prohibitions of those things which are unsuited unto Him and his dealings with us the latter in Commands for our Attendance unto such Duties as are peculiarly suited unto a Compliance with Him in his Operations in both which our Obedience is to be exercised with a peculiar Regard unto Him I shall begin with the first sort and go over