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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

adversary could stand against them unlesse some carnall biass be clapt upon his conscience some worldly and ignoble interest have overturned and subverted him as the Apostle speaks (f) Tit. 3. 10 11. and if that be the case what hope can we have of curing such a cankered and gangrened a Member (g) 2 Tim. 2. 17 and if we think that others may be saved and delivered from the danger yet there is difficulty therein also for if ordinary and common grounds could do it they have been furnished with such already from such pens and parts as we cannot nor do not hope to out-do and in this case may well say nihil dictum quod non dictum prius What dish soever or howsoever drest up yet will be thought a double sodden Colewort and if any think that we would not obtrude our selves in this extream satiety and nauseous croud of Pamphlets without some carrying and cogent demonstrations they must be told the subject matter will not bear it for as the Phylosopher in the beginning of his morall writings truly sayes it s as improper to expect a demonstration from an Orator as not to have it from a Mathematician were we to argue some axiom or position in the mathematicks if we did not carry it by clear convincing undeniable conclusions it were much better not to have medled in it but whoever thinks to do so in morality especially in Divinity will finde himself deceived in the subject for in such things the assent is not scientia sed fides not knowledge properly so called or science but perswasion and belief religio saith Hugo Grotius est medicina sanabilium ingeniorum a medicine for those that are not stark mad a receit for such as are desirous and willing to be cured we can force one to acknowledge and confesse that every whole is bigger then his part that equalls equally abridged will still be equall but we cannot force ones reason to acknowledge three are one that God and man are one Christ that a woman is with Child and yet a Virgin here must be faith and submission of our reason unto authority And therefore when our Saviour sends out his Apostles to convert the rational and Heathen world because he knew they were not able to demonstrate what they moved and pleaded for to captious and cunning sophisters such as Porphis and Lucian and Simon Magus and Elimas the sorcerer were he gave them power to do miracles to melt and mould the frame and course of natures method and efficiency instead of it (h) Heb. 2. 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will we must therefore make this humble prologue proposal unto all we have to say that our Readers would be pleased to put on when they are resolved to read our writing as the Elect of God holy and beloved bowels of mercy kindnesse humblenesse of minde meeknesse long suffering forbearing one another and forgiving one another and above all these to put on charity which is the bond of perfection as the Apostle speaks (i) Col. 3. 12. 13 14. that they would not think we are about to cudgel and compel them into a judgement and perswasion of what we say but to beseech and bow them that they would believe that the weapons of our warfare are not carnall (k) 2 Cor. 10. 4. that we are not Club-men and Commanders but submiss and lovingly intreating and beseeching Brethren that professe we can have no admission where faith and love are not door-keepers that we mean not to break open or heave the door from off the hooks but only quietly and calmly knock if any man open to us we shall acknowledge it a courtesie if none we hope we shall be quiet and content to wait And remember that the Servant of God must not strive but be gentle unto all men apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth and that they may recover themselves out of the snare of the Devil who are taken captive by him at his will (l) 2 Tim. 2. 24 25 26. CHAP. VII The first Argument ANd thus having laboured and endeavored to sweeten and asswage our Readers expectation we come to offer and propound what we have thought upon by way of Argument That ought to be in every setled well-ordered Arg. 1 Church that is best for it (m) Prov. 3. 9 Honour the Lord with thy substance and with the first fruits of all thy increase the first fruits are commonly the best fruits were therefore to be offered unto God (n) Exod. 23. 19. so the Levites were separated from the other Tribes and offered for an offering unto God as we finde it (o) Numb 8. 14 15. now when we are to send a present and offer any thing unto a great person we must be careful that it be the best as Jacob to his Sons (p) Gen. 43. 11. take of the best fruits of the Land in your Vessels and carry down the man a present how much more when we offer it to God who is a great King and his name is dreadful among the Heathen as he speaks (q) Mal. 1. 14. and is as curious as any person the Sons of Aaron were designed to the Priest-hood but not ●and over head for if any of them there were a blemish they might not execute that office r yet they were but a company of Butchers Cooks and Bakers wherein a blemish is not thought to be so great an eye-sore but the Ministry of the Gospel-administration is a great deal more refined (s) 2 Cor. 3. 6 7 8 9. wherein a blemish will be sooner spied must be therefore more warily avoided and took heed of But it s better that in every Church or Congregation some should be set apart to attend and act in holy things for they are the more ingaged and obliged fidelem putaveris feceris as Joseph would not meddle with his Mistris because his Master had intrusted him with all the rest of his possessions and enjoyments (t) Gen. 39. 9. Eccles 4. 9. its good to be sure of some when Dion went to free the Syracusans from the bondage they were in and was perswaded to come alone and promised all manner of assistance yet he thought good to carry some ingaged skilful persons with him that he might confide in and cast himself upon It s better leave then lack we may have common Souldiers to assist us when we cannot have Commanders however both are better then any one better have Officers and Souldiers then only Souldiers better have Ministers and private Christians then only private Christians When Saul's Messengers finde the Prophets prophesying and Samuel appointed over them (u) 1 Sam. 19. 20. they also were ingaged in the service It s

what should we be in that for if that which was done away was glorious much more that which remaineth is glorious (f) 2 Cor. 3. 11 if the Levitical and legal administration were so exactly and punctually provided for how much more should the Evangelical if God himself set some apart to attend and act in holy things which many others of the Congregation could have done as well as they how much more curious should we be in things for which who is sufficient as the Apostle speaks (g) 2 Cor. 2. 16 if God would have his Cooks and Butchers so exact and absolute so educated instructed and provided for what should his Secretaries Counsellors and Heralds be CHAP. XIV The eighth Argument THat ought to be in every setled well-ordered Arg. 8 Church which God hath promised unto them for God ought to make good his promises and all his servants that regard his reputation ought to assist and aid him in it for his renoun and reputation is their honour When any came to Bacon and Burleigh the late Queens real and serious Servants with a project or design of raising and advansing her Revenue they would ask him how much reputation would redound unto her by it Moses was fairly offered to be made the Father and Fountain of a glorious off-spring upon condition he would let God cut off those provoking and pernicious Apostates (h) Exod. 32. 10. but he considered not so much what he should get as what God should lose that then God should not make good his promise that now every body knew and had took special notice of (i) Exod. 3● 1● 13 14. Numb 14. 12 13 14 15. good Servants should consult their Masters prayse as well as profit what honour as well as what advantage it will bring And if they fail in duty God is not absolved by it he is ingaged and cannot make them bear the blame (k) 2 Tim. 2 13. if we believe not yet he abideth faithful he cannot deny himself and therefore did consider what he did before he promised saw that his people might be faithless might fail on their parts and that so grosly and a pertly that his promise could not be made good without dishonour and disparagement unto his justice Christ therefore was resolved on and layd as the foundation of all his promises in whom they are and may be made good without disparagement unto his truth or justice (l) 2 Cor. 1. 20 for all the promises of God in him are yea and in him amen unto the glory of God by us though others are unworthy to have them made good yet Christ is not Christ had not promised that Centurion to come unto him but the Jews that were imployed in the service told him he was worthy (m) Luk. 7. 4. but God hath promised and Christ is worthy to whom especially it is to be made good and indeed what maketh men to fail in their promises cannot befall God for he is not a man that he should lie or the Son of man that he should repent hath he said and shall he not do it or hath he spoken it and shall he not make it good (n) Numb 23. 19. Men sometimes promise to evade a present and oppressing importunity that cannot otherwise be put off as he (o) Mat. 18. 26. have patience with me and I will pay thee all but when their leasure serves them to weigh and consider what they promised they see there being non solvendo how utterly they are unable and so repent But God cannot be brought to this extremity (p) Job 41. 11 who hath prevented me that I should repay him A great King of this Land did promise to a Courtier a thousand pound and ordered his Treasurer to get it ready the Treasurer takes occasion to bring the King through the Room where it lay all in silver on a Table ready counted the King admiring asked what all that money was for he told him he had provided it for such a Courtier and shewed the King his own hand for it the King repeals and teares the Order and commanded half of it to be sent away and swore the other was more then he could well give Moses thought God had made an unadvised promise that the people should have flesh to eat a moneth together therefore he praye● him to consider that they were six hundred thousand footmen and the flocks and herds would not suffice them but God answers that his hand was not waxed short (q) Numb 11. 23. we must not tell God of the greatnesse of the Sum that is required he can make that he doth not finde never is non plust yea men thou●h they be able are many times unwilling to make good their promises l●ke little Children are easily blown on with every winde and easily blown off resolve and refuse are angry and appeased in a breath iras colligit ponit temerè mutatur in horas in one minde to day in another minde to morrow Roma Tybur amo ventosus Tybure Romam how honest doth Saul seem to be when a good pang was on him (r) 1 Sam. 26. 21. but David doubted his unconstancy But God is not exposed to any such unconstancy cannot be off and on sees nothing which he s●w not before he made the promise (s) Mal. 3. 6. cannot say non putaram allege he was abused and misinformed as we do often whatsoever therefore he hath made promise of you may expect you may account it payd his word and deed are all one But God hath promised to every setled well-ordered Church some to attend and act in holy th●ngs for that he promised to Gospel or Evangelical Churches which were ordered by Christ of whom it s said that he did all things well (t) Mark 7. 36. or by his Apostles who knew how to behave themselves in the house of God (u) 1 Tim. 3. 15. for what God promised by the Prophets he promised to Evangelical or Gospel-Churches for the Levitical administration was then decaying and waxing old as the Apostle sayes (w) Heb. 8. 13 but he promised by the Prophets some to attend and act in holy things (x) Jer. 3. 15. I will give you pastors according to mine heart that shall feed you with knowledge and understanding which they could never do without attending on them nor do we finde they did it until Christs times but of him it is said (y) Luk. 21. 37 38. that in the day time he was teaching in the Temple and at night he went out and abode in the Mount that is called the Mount of Olives and all the people came early in the morning to him to hear him and if we may believe St. Paul himself (z) Act. 20. 31 he saith that by the space of three years he ceased not to warn every one night and day with tears and that he charged it on his successors appears in that

pathetical and serious exhortation given Timothy (a) 2 Tim. 4. 1 2. and that the Prophet meant these times appears in that place where the same is iterated and repeated though in something other words (b) Jer. 23. 3 4 5 6. In his dayes Judah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousnesse what can more plainly point out Gospel-times for though the Levitical administration of the Covenant was to expire or to be disannulled as the Apostle speaks (c) Heb. 7. 18 19. yet the Covenant was not but was even then an everlrsting Covenant (d) Jer. 32. 40 and Aarons Priesthood however in some sense it was to be determined and cease yet was indeed in some sense an everlasting Priesthood as it is expresly promised to Phineas (e) Numb 25. 12 13. that is the Office and attendance upon holy things was everlasting to be continued in Aarons Priesthood for a time and afterwards to be translated into the Tribe of Judah and Order of Melchizedeck as God hath not only said but sworn (f) Heb. 7. 20 21. where now it is and shall be to the worlds end in the Pastors and Teachers of Gospel-times The Prophet Isaiah sayes (g) Isa 44. 3. I will poure water upon him that is thirsty and floods upon the dry ground I will power my Spirit upon thy seed and my blessing upon thine off-spring and the Prophet Joel (h) Joe 2. 28 29. I will poure out my Spirit upon all flesh now when and where were these great floods and inundations of the Spirit poured out the Apostle Peter tells you that the greatest and most observed inundation was in the day of Pentecost upon the Apostles that were then assembled in the Temple (i) Act. 2. 2 3 4. though there were dewes and lesser showers upon others afterwards (k) Act. 11. 15 and that not only in an extraordinary but ordinary manner (l) 1 Cor. 12. 8 9 10 11. yet in the Prophets these are promised in the reverend and known denominations and Titles of Priests and Levites for when the Jews and Gentiles shall be gathered out of all the Nations and bound up together in one volume and presented in Jerusalem unto the Lord God promiseth that he will take of them for Priests and for Levites (m) Isa 66. 20. 21. properly and litterally they could not be for the promise is to gather all tongues and all Nations Tarshish and Pul and Lud Javan and Tuball are expresly named (n) v. 18. 19. that is the Gentiles as they are called verse the ninteenth for the Priests and Levits properly so called were only Jews and of the Tribe of Levi and Spiritual Priests and Levits they could not be for it is said (o) v. 21. I will take of them not them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex istis as Junius Montanus and others that is ex istis gentibus quae in munus oblatae fuerint domino as in their note now who ever is converted and washed in the blood of Christ is made a spiritual Priest and there is no distinguishing and picking out of some from others of them (p) Rev. 1. 5 6 for all have great dignity and there is no culling out CHAP. XV. The ninth Argument THat ought to be in every setled well-ordered Arg. 9 Church which God hath promised not only in words but also in Figures Types and modelled Representatives where the eye doth give in evidence as well as the eare when God doth not only say but shew not rehearse only but also represent and pourtray paint and engraven to be exposed to the view as well as hearing When God was serious that Jerusalem should be besieged and would have the people be assured of it hee commands the Prophet to expresse it in a picture (q) Ezek. 4. 1 2 3. for God knows that words are but windywinged Creatures that stay not when they have done their errand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet often calls them nocte volat caeli medio terraeque per umbras as another sayes of Fame a flying report Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for the bird of the aire shall carry the voice and that which hath wings shall tell the matter (r) Eccles 10. 20. that is some rumor or report will fly abroad and Kings have long eares as well as hands Christ told the Apostles often of his dying at Jerusalem but his words flew away before they understood them (s) Luk. 18. 31 32 33 34. and therefore when he was to dye indeed and resolv'd they should remember it he closeth those expressions in the amulets and earings of the holy Sacrament that might hang as pendents at their eares continually (t) 1 Cor 11. 23 24 25 26. we confesse one way of chayning and confining words unto there proper office and employment of serving and securing of the memory is to record and write them down some think the reason of that great Apostacy and irreligion that was among the Sons of Noah after the Flood was want of writing for tradition was very easie and apt to be corrupted and therefore Moses was enabled and commanded to write all down and God himself began unto him in the Tables of the Law (u) Deut. 9. 10. but this was not enough to see the Characters and Letters but Portraitures and Pictures were annexed and written also and imprinted because they made a deeper and more palpable impression on the senses when you have a story or fable not onely written but also pictured and drawn in lively representatives before you as all the Prophecies of the succeding times are unto John from the fourth Chapter of his Revelation unto the end But God hath promised a Gospel-Ministry some to attend and act in holy things not onely in words but in visible and reall Types Delineations and Representations for when the City and Temple at Jerusalem were smitten as the Prophet speaks (w) Ezek 40. ● those graceless Jews were apt to think God had forgotten all Religion as Gardiner that bloody Bishop told Henry the eighth when he had pull'd down the Monasteries and seized their Lands unto his own use that now he would be thought the most Atheisticall and irreligious King in all the world and that would have an evill influence upon his discontented Subjects whereby he wrought him to a willingness to enact and execute those six Statutes whereby so many conscientious persons of both Religions were destroyed So the Jews now began to whisper that God now cared not nor looked after any thing but had forsaken all (x) Ezek. 8. 12 and so fell to the worship of other Gods the Lord therefore was now engaged to make it known and certain unto all men that the Jews had not stumbled that

ingender should we incourage and hatch up an interest that perhaps hereafter we cannot manage raise up more spirits than we can allay its good therefore to stand fast in that liberty whereby Providence hath made us free and not be again intangled with a yoke which neither we nor our fore-fathers were able to bear as the Apostle speaks (g) Act. 15. 10. for partiality hath alwayes been observed to be the common frailty infirmity of Ecclesiastical Authority which gave occasion to the Apostle of that severe and solemn interdiction (h) 1 Tim. 5. 21 I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another doing nothing by partiality seeing therefore this Nation that was wont to be as much Priest-ridden as any other is freed from that slavish and sad subjection to another interest it were madnesse in them to let their Riders get up again Sol. 1. When the mind of God is known in any thing and his will and way made out unto us we should not listen unto every inconvenience that may be hinted and suggested to us and the reason is because God makes use of orders inconveniences to his own ends and honour for as it is true on the other side omnis commoditas sua fert incommoda secum that every conveniency hath an inconveniency attending on it so every inconveniency hath a conveniency either consequent or antecedent and so its good to do the will of God and obey his Orders without disputing fiat justicia ruat mundus as God commanded in the case of Tythes that the tenth should be the Lords and they should not search whether it were good or bad but should bee bound to take it as it fell (i) Levit. 27. 32 33. Christ did fore-tell that the preaching of the Gospel would be inconvenient for there should be five in one house divided three against two and two against three and yet did order and appoint it k God knew the Jewes l Luke 12. 52 53. would be inraged when they heard by Paul that he was sent unto the Gentiles (l) Act. 22. 21 22 23. yet did it notwithstanding what God therefore doth order and appoint we must not afterwards arraign upon suspition of inconvenience that may ensue 2. If it be packing to have succession ordered by those in power and of the same interest then all Government in Bodies and Societies of men is packing for in Feoffments Survivers are for to make new ones when they are reduced unto a paucity in Kingdoms and Estates that are Elective the body chuseth that is concerned and engaged in it in guilds fraternities and corporations the present Governours do order the succession in the same body and by these means Societies are made immortal as that of Venice that by way of chusing and ordering their own Election have lasted now above twelve hundred years are other bodies by this way enabled to perpetuate themselves and shall Christs body be unable to do the like do other States and Governments live and grow and shall Christs body languish and be opprest hark what the Apostle sayes (m) Eph. 4. 16 from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it self in love it doth not break down but build up and edifie it self 3. If it be packing for Presbyters to chuse Successors of the same interest and principles then God himself was guilty of it for all the time of the Mosaicall Administration who fixed all Ecclesiasticall Authority in one Tribe (n) Numb 3. 11 12 13. and the Priest-hood in the Sons of Aaron (o) Numb 3. 10. here is indeed a pack of Presbyters or Priests but God himself is he that makes it here 's nati natorum qui nascuntur ab illis for set men first right and then no matter how exactly they be incorporated how firm the building be if it be according to the Pattern and Rule that is held forth for the directing of it nulli penetrabilis astro lucus erat the better an Army is embattled the likelier to win the victory defendit numer us junct aeque umbone phalanges the Macedonian Phalanx was for a long time held invincible they can have no good meaning that would make breaches in it and mix the iron and the clay together 4. How shall this packing be avoided in any other way there must be some body to give these Orders out Christs Body must not be ungoverned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an head the Spouse of Christ exposed unto rape made common and a Strumpet who then shall order this election and succession invest with Power and Authority perhaps you will say the Civil Magistrate and will not he be likewise partial bring none in that are not ingaged in the interest that he promotes will not he stickle for a Friend or Favourite shall not his Kinsman or his Houshold-Chaplain be preferred will not he think one fit to serve Christ that he found a trusty servant to himself beleeve that he can save souls that knows how to sell Lands and raise his Lords Rents if Bishops hands have been thus byast towards a servants or a Chaplains head why should we think a Justice of the Peace or a Lord of a Mannor altogeher undeclinable were not the Crafts men spoken of by Luke (p) Acts 19. 24 25. ingaged as strongly in a combination as any Presbyters can be the Chief Priests Scribes and Elders made up that Society (q) Luke 22. 66. and were the Civil Magistrats and the ordinary Governours and Rulers of the people as they are called (r) Acts 23. 5. yet byassed sufficiciently and fixed to an interest directly contrary unto our Saviour Christ (s) John 11. 47 48. as good therefore be content with Gods appointment as make a worse one beleeve as God doth that Parents are the best instructers of their Sons and will not wrong them nor abuse them in their information as Paul taught Timothy so let him deliver that good thing in trusted to him unto other faithfull men in his opinion and they to others and so successively from one to one and its observable that as among the Priests the Sonne did alwayes succeed the Father in the Priest hood so it was also among the Prophets their Scholars and Disciples are said to be their Sons (t) 2 Kings 4. 38. for as the Father imprints upon the Son his own similitude and picture so the Teacher doth in some degree and kind upon the Learner its certain the Corinthians (u) 1 Cor. 4. 15 and all those whom the Apostle by his Ministry converted were his Sons and Daughters yet those two special Instruments that he made use of in Ordaining Ministers he calls his Sons more