superstitions and inventions in the room of them Christs Ordinances may and do still remain Christs Ordinances for matter and substance though in wrong hands and abused As the great Seale of the Kingdome is still the right and true Seale though in the hands of an usurping Lord Keeper and imployed to wrongfull ends Obj. But the Pope had another Key given him and other Officers as Locusts Revel. 9. Answ. Let it be so that another Key was given to the Pope viz. when he claimed to be an Universal Bishop Christs Vicar and the Head of the Church under him and so usurped an illimitted power in businesses secular and spiritual and that he had with all other Officers called Locusts viz. Monks Friars Priests Abbats Cardinals and the whole Popish Clergy yet with all subtilty he did retain the Key of Christs Discipline in Ordination Excommunication Suspension c. and made use of it to promote his own Kingdom yea and had for substance some of the Officers ordained by Christ such as were Preachers and Administrers of holy things in particular Congregations though under other names as Parsons and Vicars and not without some corruption in their admission and administration Notwithstanding as amongst all the corruptions under Popery Baptism for the substance remained true and right in as much as such as were baptized were baptized In the Name of the Father Sonne and holy Ghost according to the form by Christ appointed Neither have any taught or affirmed That Baptism under Popery was or is null and to be repealed So for the substance a true and right Ministry might be and was there found viz. such a one as by which men were called and set aside to preach the Word and minister the holy things of God Object There was no other face of Officials among Papists but of these Locusts in Luthers time who himself was a Monk Answ. There was among Papists in and before Luthers time Officials as you stile them which are not to be reckoned among these Locusts but such as the holy Ghost in the Apocalyps doth honour and account of as true and worthy Ministers of Christ though what outward calling they had was from Popish Bishops and Presbyters and themselves were Monks and Friars or of some such Popish order It cannot be denied that many of those which during the Apostasie for twelve hundred and sixty years did stand up by Writing and Preaching to witnesse Truth against Popery were Bishops Priests Monks or Friars as in our England Bishop Grosted John Wickliff a Priest in other Countreys Taulerus a Preacher John Hus and Jerom of Prague Priests Savaralona a Monk and one Sylvester a Friar with many other the like All which notwithstanding that their Ordination was according to the times from Popish Bishops and their order superstitious yet the holy Ghost doth reckon of them as Christs faithfull Witnesses and so his true and lawfull Ministers and not any of those Locusts which came out of the smoke of the bottomlesse pit So Chap 1â— 6 8 9. there are three Angels which in course follow one another preaching the Gospel and declaiming against Babylon and the Beast Who are these now Not proper Angels coming from heaven but rather according to the currant of Interpreters a series and rank of Ministers which were raised up by the Lord by their preaching to make way for the ruine of the Pope and restoring the Church such as by some learned men are named in particular viz. Ockam John of Gaunt Dantes our John Wickliff John Hus Jerom of Prague Luther men that lived in the Church of Rome had their external calling from that Church were of some of their Popish orders and yet are acknowledged to be Angels as well as those of the seven Churches of Asia that is true Ministers of Christ raised sent and authorized by him It doth not then derogate from the truth of an official Ministry if he be a sound Preacher of the Gospel that a man hath been ordained thereunto by a Bishop Popish not only in regard of the Office but in Doctrine also But this acknowledgment of such for Angels doth approve such Ordination good for substance though in some things it be corrupt and defective as before I said of baptizing It is then a frivolous cavil and which by this sentence of the holy Ghost is put to silence that men make against our English Ministers as Antichristian because ordained by Bishops when such so ordained are called Angels and their Ordination is conferted on them by Bishops which were sound in the profession of the Gospel Presbyters and Preachers of the Gospel and in the worke did joyne other Presbyters with them Object But the visible Church it self failed which is the foundation of these Officials and latter Ordinances and so these must needs fail Answ. This is somewhat indeed Nay so much as will carry the cause if it be made good It is not true as is before shewed That the visible Church is the foundation of these Officials or latter Ordinances but Christs Institution and promise but the visible Church is invested with a power and right to use them and that onely and not any other civil or heretical Society and for the Churches good and service they were by Christ appointed So that if there were in those times of the Apostasie no visible Church it may be granted that they failed since there was no Church which had power to use them or for whose service they were to be used But me thinks for you to say That the visible Church hath failed is much one as if you should affirm That the pillars of the earth were broken down and overthrown For the visible Church standeth on as firm a foundation as they that is Gods Ordinance Power and Faithfulness Concerning which point by a visible Church may be meant a company of Christians with their seed joyned together in one place and setled in a right and compleat order for the worship of God and exercise of all Gods Ordinances Now that there hath been such a visible Church all along the Apostasie in any one place or in many places successively cannot I think easily be shewed nor is it needfull for this matter to be proved Next by a visible Church may be meant a company of persons professing the true Religion abstaining from false worship and worshipping God in a pure way though for the most dispersed in sundry places and meetings for Gods worship but in small companies Such a Church of God certainly hath been and shall be perpetual Such a Church of God there was in Israel under their great Apostasie viz. A company that did not bow the knee to Baal 1 King 18. 19. and did in solemn times meet for the main parts of Gods worship as hearing of his Word and Prayer 2 Kings 4. 23. though not for Sacrifice which ordinarily was onely to be offered at the Temple Such a one was there under the Babylonish Captivity
place in your sense and applied it to the purpose For my part I finde a Temple even under the Apostasie measured out and an Altar and some worshipping in it Revel. 11. 1. Yea I finde Angels i. e. Magistrates Ministers and other persons of note whom the Lord would use to execute his judgements upon the Antichristian world Revel. 14. 15 17 18. conversant in it and the four Beasts abiding in it Revel. 15. 7. The Temple then which was before the seven last plagues fulfilled was not so shut but some did enter into it and served God therein Yea that John during this time saw it opened in heaven Revel. 11. 19. and 15. 6. And if Sion and the Temple in your opinion be one and the same thing and both note the state of a true visible Church as you seem to think it is plain that before and under the vials there are acknowledged in the Apocalyps visible Churches and the same true and right unto which Christians had accesse and in which they were conversant You must pardon me then if herein I do not concurre with you that none could enter into the Temple or arrive at Sion i. e. that no visible Church could be found into which men might have entrance and admission untill all the vials were poured out I do rather agree with other godly Interpreters who do understand it of those people who yet for their whole body are clean out of the Church viz. the Jews and Pagans but chiefly the Jews of which it seems no full harvest sufficient to make up a Church or Churches shall or can come in untill the vials be fully poured out to Romes utter destruction It doth not exclude those who were already admitted and entered into the Temple as were the reformed Churches of the western world The second thing which you adde is That we have not yet wholly put off our Babylonish Garments Touching which I shall not say much because you expresse not what you mean by these Babylonish Garments nor wherein they are not put off Only two things I do reply 1. That the retaining of some rags of the Babylonish Garments though it be a deformity to a Church can no more keep a Christian company or person out of Sion then sacrificing unto God in high places somewhat after an Heathenish manner could or did put the Church of the Jews out of Sion or Polygamy not warranted by the Lords first Institution of Marriage put Abraham Jacob or other holy men out of the Catalogue of the ancient and godly Patriarchs or the remainder of some sinfull infirmity in a man regenerate barre him of Communion with Christ 2. Those seven Angels which had the last seven Plagues as they came out of the Temple so also they were cloathed with white and pure linen and were girded about the brests with golden girdles Revel. 15 6. Now what are those Angels but types of those instruments which the Lord would use in executing those seven last Plagues And what is the meaning of their coming out of the Temple but that they were persons belonging to some of the Protestant reformed Churches Now surely as the habit of the members was such was the habit of the Churches to which they did belong For how could they come so purely cloathed out of Churches utterly impure These Churches therefore which are our reformed Churches of these dayes had cast off their Babylonish Garments and were clad with fine linen which is the righteousnesse of the Saints The third thing you say is That the time for visible marriage is not yet come untill all enemies be brought down and God only reign and that therefore all visible Church-marriage since the Apostasic taken up before the time being onely founded on the will name and power of man without Gods call must needs be bestial Answ. Concerning this I say first That it is much the Jews excuse Hag. 1. 2. saying That the time was not yet come that the house of the Lord should be built Whenas the time for building it was seasonable enough and nothing letted but their greater care to build their own houses then the Lords house So say you The time is not yet come that visible Churches should be gathered and married unto Christ in visible manner wheâ—as the time is seasonable enough but that many have more minde to disturb the work by venting fancies of their own then to contribute their endeavours towards the work Secondly This is to make Christ to have been a Widower as it were or a Bridegroom without a known or visible Bride an Head without a visible Body a King without a visible Kingdom for more then these thousand years and how long he is like so to continue none can determine For what is Christs visible Spouse Body Kingdom but a visible Church and none such hath been according to your opinion right and true all this time of the Apostasie nor yet is or shall be untill all the vials be poured out Thirdly This is to make all the reformed Churches which since their breaking off from Rome have been erected or are now in Germany France Netherland Scotland Old and New England to be Antichristian and bestial which in all moderate and understanding mens judgement will be thought a rash uncharitable and audacious Assertion Fourthly It may as well be said by you That there is no visible Marriage between Christ and particular Christians before the time as that there is none between Churches and Christ For no particular Christian can be a meet Bride for Christ who is not cloathed with pure fine and shining linen viz. The righteousnesse of the Saints And if no Churches shall be found before that time fitly thus arrayed for their Marriage with Christ what sound reason can be yielded why any single Christians can be so cloathed when as commonly they receive their spiritual birth being cloathing and all in visible Churches where they live Now nihil dat quod non habâ—t None can give that which they have not And if no visible Churches can be found thus arrayed it is not easie to imagine how single Christians should obtain it If private Christians may be so cloathed before that time and so fitted for visible marriage with Christ so also may whole Churches whenas Churches are made up of particular Christians and particular Christians are thus cloathed among other ends that they may be fitted for members of visible Churches But to make this good you referre us to Revel. 19. 7. which how that is understood not of reformed Churches in general but of the Church of the Jews when that Nation shall be converted to the Faith by the most learned Interpreters of the Apocalyps I know you well know And for my part though I will not say as he did Malo cum Platone errare quam cum aliis vera sentire yet I cannot but say That it is farre safer to follow so many godly learned and judicious Divines who have
professe that your Principles do not appear so clear and solid unto me as that I ean close with them In which respect for a fuller debate and clearing of them I have thought meet to propound to you in writing my doubts about them since I can hardly finde leisure from my School-imploiments nor since my weaknesse am hardly strong enough to come over to you in presence to conferre about them First then for what you glance at out of Matth. 24 26. concerning the Man of Sinne as being discovered in t he Romanist and Episcopacy to be a false Christ in the wildernesse and now retired into his Secret Chambers in a curious dresse of holinesse and purity the more effectually to deceive it cannot be made good by you that that place of Matthew is particularly meant of the Roman Antichrist it is meant of those who should take on them to be Christ in their own Person or to shew unto men Christ in Person Some such of old did arise among the Jews as he in the time of the Emperor Adrian that called himself Ben Cochab the sonne of the Starre viz. that starre prophesied of by Balaam Numb. 24 17. whom afterward the Jews having discovered him for an impostour called Benâ—coshan the sonne of a lie Some such of latter years have been in England viz. Hacket with his companions in Queen Elizabeths daies and some not long ago amongst us in these so fertile in seducers and seducements And if it may be extended unto other seducers by way of allusion who preach false doctrine in the name of Christ with a shew and pretence to discover Christ unto men in a more clear and perfect way then others do this cannot very fitly be applied much lesse be appropriated to the Roman Antichrist who hath not acted his part in a wildernesse or desert as it is taken in Matthew according to the proper sense of the word viz for a place not at all or slenderly inhabited by some poor cottagers But hath set as God in the Temple of God 2 Thess. 3. 4. And ruled over Kingdoms Nations and Contries in much pomp and magnificence Revel 17. 15. Indeed John Revel. 17. 3. was carried into the wildernesse that he might take the better view of the Whore i. e. this great Antichrist but she was presented to him as riding on a Beast of seven heads and ten horns and sitting on many waters Revel. 17. 13. as reigning in the great and stately City of Rome and ruling over multitudes of people Revel. 17. 9 10. 15. so farre was she she from flying into the wildernesse or hiding her self therein Nor did the Beast nor the Frogs coming out of his mouth ever heretofore or now more invite men into Chambers under a colour and pretence to shew them Christ as not to be seen in the publick Profession of the times more then other hereticks may and have done nay not more then the most orthodox Christians may do and have done in some sad times of darknesse and persecution Finally I wish you to consider whether this calling men into Chambers in these daies from publick Assemblies to see Christ do not fully reflect upon the practice of Brownists Independents Anabaptists Seekers and the like who leave our publick Assemblies and Ordinances as if Christ were not there to be seen and enjoyed and call men into houses parlours and chambers with a specious pretext of more then ordinary holiness and exact serving of God and keeping themselves and others from the pollution of publick worship and bringing men to nearer and fuller Communion with Christ then can be enjoyed in publick Ordinances I may say then touching this as the Poet doth of a witty fable he had told and after doth apply to one who thought himself little concerned in it Mutato nomine de te Fabula narratur Change but the name if I may make so bold Of your own self the story may be told Secondly The diligent search you do make or have made to understand the visions of the Prophets and in special the mysteries of the Apocalyps is worthy commendation But this I must adde that you had need to be conversant in that search with much humility and self-denying as not having any such conceit of your self that you are endued with a more excellent spirit of revelation and understanding in those mysteries then other learned and godly men that have with much pains and prayer studied that Book and published their meditations on it but rather mistrusting your own conceptions in which you go alone and differ from the stream of most Writers and Interpreters Qui opinione blandiente gravidi sunt nihil serium pariunt tumidi tantumutres saith one Whosoever they be which travel big with childe of some pleasing conceit of their own or vain opinion of themselves never bring forth any serious matter being only big-swoln bottles And if you hold forth any new conceit beyond or against them judicious Christians will advise upon it and not hastily receive it unlesse you can make it appear that you have Daniels spirit of wisdom and revelation for interpretation of dreams and visions given you or can prove your interpretation by irrefragable arguments For in such a case may it not be said to you as Paul said to the Corinthians puffed up with some singular conceit of their knowledge above other Churches Came the word of God out from you or came it to you onely 1 Cor. 14. 26. Came the Spirit of wisdom or knowledge unto you only or came it from you to all others Besides if we desire to know Christ in the whole mystery of our salvation viz. the doctrine of his Person Offices and the means to apply him to our selves the waies of his Worship the Nature of the Church and the Ordinances belonging to it and then what be the most dangerous errours in Faith or Worship Such things are better learned out of the doctrinal books of Scripture then out of the Apocalyps That doth hold forth a prophetical story concerning the enemies of the Church who they should be and where how they should oppresse the Church and at length be destroyed and of the Churches estate before these enemies rising under their power its deliverance and glorious estate in the end but it doth not doctrinally discourse of points of faith worship and good works Those matters in other Books are purposely handled largely and fully discoursed in the Revelation are but touched on by the way in other parts of Scripture they are plainly propounded that common Christians may conceive and come to the knowledge of them but the Revelation is veiled with such mystical visions and allegorical phrases that very learned and most able Christians cannot uncover the veil cleerly and see to the end of them much lesse are they such as can be apprehended by Christians of the lower sort and weaker capacity As the pillar of fire and cloud were such things as were open to the
should not blow on the earth nor on the sea c. If it be certainly to be understood of the withholding of the Spirit from breathing in the Ordinances for others carry it fairly enough to another sense 1. There is nothing said in that place for the continuance how long the restraint should last much lesse is it shewed that it should last during the Apostasie 2. It may well be meant of a more sparing breathing in comparison of Primitive times not of an utter restraint 3. If it be understood of an utter restraint take notice I pray that the restraint is general and cannot by any circumstance of the Text be confined only to official preaching and Preachers as you speak but as fully reach any Preachers even your gifted men as well as them and so doth conclude an utter ceasing of the Spirit to breathe now or then in or by any means Ordinances or Preachers whatsoever which is grosly false and to affirm it were exceeding derogatory to the Lords free grace and mans salvation Seventhly In the next place it follows that we take a view of your distinction of Ordinances and your opinion about them Touching which you say some are founded more immediately on our spiritual Union with Christ I conceive you mean and the Covanant of Grace and Ministry Baptism the Lords Supper Praier Profession c. 2. Such as are footed on Church-stating such as appertain to officials yea deemed essential to them as Ordination Confirmation Excommunication Admission Absolution c. The first of these have been kept up you say thorow all the time of the deepest Apostasie and are now used rightly and to be used The second have not been alwaies rightly used but it seems to you have been and are so lost that as yet there is no due time or place for their exercise This I take to be your meaning about this point of Ordinances If I mistake it is because the matter is set down somewhat intricately by you Now touching this point we have many things to reply First I would know What Ministry you mean hath alwaies been kept up Whether a Ministry exercised onely by virtue of Gifts enabling men unto it or such as is exercised by virtue of an Office also and right calling thereunto If the first be meant it is a matter in much question Whether such a standing Ministry were ever allowed by Christ and it must be proved before we can receive it Surely if such a Ministry be currant and sufficiently authorized for ministring Word and Sacraments there was no need of an official Ministry and Christ it seems therein ordained a superfluous Ordinance according to that common Axiom Frustra fit per plura quod fieri potest per pauciora It is a vain thing and not beseeming a wise man to use many wayes to do that which may be done by a few If the latter be meant why are official Ministers by you questioned Secondly It may be asked Why you put Profession and Prayer in general in the rank of Ordinances There is a wide difference between Ordinances and Duties As to believe in Christ is a Duty not an Ordinance so to make Profession of the Christian faith is also a Duty which appertains to particular Christians in their own person so to whole Churches in their Society So likewise is Prayer as it belongs to particular men of which Paul speaks specially Colos. 4. 2. Onely publick Prayer as it is performed by the Minister in publick Assemblies for Gods Worship may come under the notion of an Ordinance Ordinances to speak properly of them are those solemn means which Christ hath appointed in his Church according to his sovereign power and good-will to communicate his grace unto us and to perform our solemn Worship unto him as the publick preaching of the Word celebration of the Sacraments publick prayer publick thanksgivings fastings or to provide for the right performance of these things as combination of Christians into Church-societies the election and ordination of Ministers and exercises of Church-Discipline Now profession and prayer are such duties as flow from that natural relation which is between God the Creator and the creature and were owing unto God without any special institution Thirdly You say That the last kinde of Ordinances are essential to Officials an improper yea false assertion unlesse you mean no more then what you said elswhere that they appertain to Officers For nothing is essential to a Church-officer or any other thing but the Matter and Form thereof which doth constitute them The Matter of an Officer are Gifts enabling him to perform it the Form an orderly putting him into that Office by such as have Authority and giving him a right to execute it The Exercise of some thing may properly and onely belong to Officers as preaching the Word and administring the Sacraments to Pastors and Teachers rightly called which yet are not essential to them Nothing can subsist or have a being in nature wanting its essentials A Pastor or Teacher may be such an one in Office and yet letted by sicknesse or some other wayes that for many weeks together he neither preach nor administer the Sacraments Fourthly It is not truly said That some Ordinances are more immediately founded in our Union with Christ For no Ordinances can be said to be founded on our Union with Christ Such things onely can rightly be said to be founded on that Union which as the proper fruit and effects thereof do flow from it to our salvation as Calling Justification Sanctification c. It may be granted that an holy right to these Ordinances and the blessed fruit of them comes and proceeds from our Union with Christ but not the Ordinances themselves of which many partake which have not nor ever shall have Union with Christ Indeed they tend either to bring men to that blessed Union or to nourish and stablish them in it To which purpose in their place serve those latter kinde of Ordinances yea Excommunication it self which is specially ordained for the good of the Elect to heal and recover them if they fall scandalously by cutting them off to the end they may repent and be restored or to prevent their infection by putting scandalous and infectious persons out of their Society But for the foundation of these and all Ordinances it is in the Institution of our Lord Jesus Christ consisting partly in a command for the use of them and partly in the promise of a blessing on the right use of them as for Teaching and Baptism is to be seen Matth. 28. 19 20. and for the Lords Supper 1 Cor. 11. 24. Fifthly It may be granted you That these Ordinances are some way founded on the Covenant of Grace if by founded you onely mean that they are some effects of it For as God by that Covenant doth oblige himself to give grace and salvation to his Elect so by consequence to provide for them all means outward and inward
were none that made any visible profession of true Religion but those sealed ones you say that beside the book and without proof For those sealed ones were as you truly say elect and saved ones Now in all ages many more have made profession of Religion then the elect of God Many are called few are chosen Matth. 20. 16. And so here it is clear that during the time especially at the beginning of the defection as in Jerusalem Ezek. 9. Besides the godly mourners which were marked in the fore-head there were sundry that made profession of the Jewish Religion and were visible Members though not living Members of the Church So during this Apostasie beside these sealed ones there were many that did professe the Christian Religion aright for the substance and helpe to make up a visible Church Secondly If there were none else yet that doth not prove that the visible Church did utterly fail For even out of that number visible Churches in sundry places and several Ages in which successively they lived might well be and were constituted as which were a company sealed in the fore-head and making open profession of Christ and his Gospel in the Places where and in the Ages when they lived Two things are about them to be taken notice of 1. That they were a sealed number which doth import thus much That in that great defection in which the greatest part of men perished eternally by wondering after and worshipping the Beast Yet there was a chosen number that were saved that is these sealed ones and none but they though there were many besides them which made visible profession of the Gospel 2. That they were sealed in the fore-head which shews that while the whole earth almost did worship the Beast yet there was a great number in those times that did not defile themselves with that Idolatry but did openly maintain and professe the true faith of Christ and worship of God among which was found a visible Church For a Conclusion you adde That these latter Ordinances have a being in the Scripture and in the minde and desire of the faithfull and that you carry them along with you as the Israelites did of old the vessels of the Lord but that you dare not officiate with them as being in the Territories of Babylon untill you be past Euphrates Answ. What Ordinances are instituted and commanded in Scripture as you say they are for how else have they a being there but by institution and command Gods people are bound to practise them in all times and places unlesse by some external violence of persecution or so they be letted They must observe all things which Christ hath commanded Matth. 28. 20. It will not then serve your turn that you carry them along with you in your minde and desire unlesse you officiate with them as you phrase it Nor will the example of the Israelites help here who used not the vessels of the Lord for any holy service while they were in the way to Sion Of which the reason is very plain for their use was confined to a certain place viz. The Temple at Jerusalem and might not elsewhere be used But so are not any Gospel-Ordinances with which God may now be worshipped in any place John 4. 21 23. And if you purpose to forbear the use of them untill you be past Euphrates I would gladly learn from you what this Euphrates is How farre from it or near to it we be As Irenaeus above said of Prophecies not fulfilled That they are dark and so doubtfull Riddles unto men so about this as not accomplished in your own judgement I finde Interpreters so to vary that I know not where to fix my foot Presume not too much of your own insight into such mystical Prophecies above other godly and learned men but whatsoever your conceit be of it count it but as a conjecture and be content with us in sobriety and humility to wait untill the Lord shall accomplish it and by a clear event reveal to us the meaning of it And thus having said somewhat to most of your new conceits I should here have ended but that there cometh to minde an argument of some weight with the particulars of it much making against your new way which I desire to profer to your consideration It is thus What Way or opinion is contrary to any of the ten Commandments any Petition of the Lords-Prayer any commanded Duty and to the furtherance of mens salvation cannot be of Christ but may justly be deemed Antichristian Such is this of yours which denies the setting up of visible Churches in right order official Ministry and calling thereunto and the exercise of Discipline and therefore it cannot be of God but a spirit of Antichrist is in it To make good the Minor of which onely the doubt can be It is First Contrary to the second Commandment As the negative of that Commandment doth forbid unto men all false and devised means of Gods worship so the affirmative according to the received rule of interpreting the Commandments doth command to us the use of all means of worship appointed by the Lord Now the Lord hath appointed for that purpose two sorts of means the one more principall as directly tending to the exercise and nourishing of Faith Hope and Love viz. Preaching the Word administration of Sacraments publick Prayer The other lesse principall as conducing to the right use of the former and tending to Gods worship as their proper end such are Church-societies official-Ministry and a due Calling to it exercise of Discipline which that Commandment doth enjoyn as well as the former and which cannot be wittingly and commonly omitted without breach of it Secondly It is against the fourth Commandment which as it commandeth the sanctifying of the Sabbath so according to the right interpreting of the Commandments doth it withall prescribe and enjoyn the use of all means that are profitable to the better sanctifying of it And who can deny who is not wilfully wedded to his self-conceit that gathering and ordering Churches in distinct societies and an official Ministery rightly called doth much avail hereunto and that the Lords-day is much better sanctified in such Societies and such a Ministry then in confused Assemblies that are without order and without any orderly Ministry Now the ten Commandments are moral perpetual and binde alwayes Secondly It is against the two first Petitions of the Lords Prayer wherein we are taught to pray That Gods name may be hallowed Secondly That his Kingdom may come Now what we ought to pray for it is our duty to pursue the promoting of it by all Gods means for to pray for this or that and not to apply our selves to the use of all good means to obtain or promote it is to dally with God and to mock him Now the setting up of visible Churches of an orderly Ministery and Discipline doe serve very much to the sanctifying of Gods name and promoting