Milton

¶1De UNIVERSALI VISIBILI ECCLESIA hactenus. PARTICULARIS ECCLESIA est societas fidem profitentium fraterno inter se vinculo speciali conjunctorum, ad ædificationem et communionem sanctorum inter se habendam potissimum accommodata. Act. ii. 42. perdurabant in doctrina apostolorum, et communicatione, et fractione panis et precationibus.

¶2Ecclesiæ particularis ministri ordinarii sunt PRESBYTERI et DIACONI.

¶3PRESBYTERI alio nomine EPISCOPI vocantur. Act. xx. 17. accersivit presbyteros ecclesiæ, cum v. 28. attendite igitur animum ad vos ipsos et totum gregem in quo vos Spiritus Sanctus constituit episcopos ad pascendam ecclesiam Dei. 1 Tim. iii. 1, &c. idem episcopi et presbyteri munus describitur, nullius præterea ministri nisi diaconi facta mentione. Sic Phil. i. 1. una cum episcopis et diaconis. et Tit. i. 5. ut constituas oppidatim presbyteros, sicut ego tibi ordinavi, cum v. 7. oportet episcopum inculpabilem esse. et 1 Pet. v. 1. presbyteros qui inter vos sunt precor—pascite Dei gregem qui penes vos est, illius inspectioni operam dantes, sive episcopantes. In illo denique primo concilio Hierosolymis apostolorum duntaxat et presbyterorum fit mentio, episcoporum nulla, Act. xv. 6. et xvi. 4. iidem igitur fuerint episcopi et presbyteri oportet.

¶4Presbyterorum alii doctrinæ vacabant, alii disciplinæ præerant, nonnulli utroque munere fungebantur. 1 Tim. iii. 2. aptum ad docendum. et v. 5. nam siquis—, quomodo ecclesiam Dei curabit? et cap. v. 17. qui bene p. 355præsunt presbyteri duplici honore digni habentor; maxime qui laborant in sermone et doctrina. Rom. xii. 7, 8. is qui docet, in docendo; qui præest, cum diligentia. 1 Cor. xii. 28. gubernationes. 1 Pet. v. 1. ut supra. Hinc episcopus sive presbyter œconomus Dei vocatur, Tit. i. 7.

¶5DIACONI est proprie ministrare, cum toti ecclesiæ, tum præsertim pauperibus, ægris, hospitibus. Act. vi. 3. deligite— quos huic usui præficiamus. 1 Tim. iii. 10. deinde ministrent, si sint inculpati. et v. 13. qui bene ministraverint. Etiam docere ac baptizare: exemplo Philippi diaconi, qui, manente Hierosolymis Philippo apostolo, et Samaritanos ad fidem convertit, et primum conversos, deinde eunuchum Æthiopem auctoritate propria baptizavit, Act. vi. 5. et viii. 1. et v. 12. quum credidissent Philippo evangelizanti quæ ad regnum Dei et nomen Jesu Christi pertinent, baptizabantur tum viri tum mulieres. et v. 38. ille baptizavit eum. Unde, ex docendi nempe munere, evangelista vocatur Philippus ex septem illis, Act. xxi. 8. Itaque, 1 Tim. iii. 13. qui bene ministraverint, gradum sibi bonum acquirunt et multam loquendi libertatem per fidem quæ est in Christo Jesu.

¶6Diaconis viduæ annumerantur. 1 Tim. v. 3, &c. viduas honora, quæ vere viduæ sunt— usque ad v. 16.

¶7Electio ministrorum penes populum est. Act. i. 23. statuerunt igitur duos—. et vi. 5. placuit hic sermo toti præsenti multitudini; et elegerunt Stephanum. et xiv. 23. quum per suffragia creassent per singulas ecclesias presbyteros— et xv. 22. visum est apostolis et presbyteris cum tota ecclesia delectos ex sese viros mittere Antiochiam cum Paulo et Barnaba.

¶8Probandi autem sunt prius ministri quam admittendi. 1 Tim. iii. 10. hi etiam explorentur prius; deinde ministrent, si sint inculpati.

¶9Quales esse debeant cum presbyteri tum diaconi, in epistolis ad Timotheum et Titum copiose docetur; et præsertim 1 Tim. iii. 1, &c. Tit. i. 5, &c.

¶10p. 356Comprobatis autem presbyterorum manus imponebantur. 1 Tim. iv. 14. donum quod in te est, quod datum est tibi per prophetiam cum impositione manuum ordinis seniorum. et v. 22. manus cito ne cui imponito. Quanquam impositio manuum non solum recens admissis presbyteris, sed jamdiu in officio versatis, quoties grave aliquod munus suscipiebant velut benedictio adhibebatur. Act. xiii. 2, 3. illis sacram suam functionem obeuntibus—: quum jejunassent et orassent et imposuissent eis manus.

¶11Successionis itaque per se nulla vis est, nulla auctoritas. Act. xx. 29, 30. ego istud scio, lupos graves non parcentes gregi ingressuros esse ad vos post discessum meum, et ex vobis ipsis orituros qui loquantur perversa, ut discipulos post se abstrahant. 2 Cor. xi. 13. nam istiusmodi pseudapostoli operarii dolosi sunt, transfigurantes se in apostolos Christi.

¶12Ad remunerationem autem ministrorum tam universalis quam particularis cujusque ecclesiæ quod attinet, tametsi hoc par est, et cum per se justum, tum lege Dei et auctoritate Christi ejusque apostoli sancitum, Matt. x. 10. dignus est operarius alimento suo. 1 Cor. ix. a v. 7. ad 13. quis militat propriis stipendiis—? Gal. vi. 6. communicet catechumenus, sive is qui instituitur in sermone, cum illo qui eum instituit, omnia bona. 1 Tim. v. 17, 18. qui bene præsunt—. unde et fas est et jus et æquum, et 1 Cor. ix. 14. ab ipso Deo ita provisum iis qui evangelium annuntiant, ut ex evangelio vivant; præstabilius tamen est, et ad imitationem perfectius, et ad offensionem omnem ac suspicionem evitandam et ad præclaram in Deo gloriationem illustrius atque pulchrius, ecclesiæ Dei gratuitam navare operam, gratuito etiam, exemplo Domini nostri, ministrare atque servire. Matt. xx. 28. sicut Filius hominis non venit ut sibi ministretur, sed ut ministret. et cap. x. 8. dono accepistis, dono date. Act. xx. 35. meminisse verborum Domini Jesu; quia ipse dixit, Beatius est dare quam accipere. Idemque suo exemplo Paulus imitandum omnibus ecclesiæ ministris proposuit et commendavit: v. 34, 35. ipsi nostis usibus meis et iis qui mecum sunt manus istas p. 357ministrasse: omnino ostendi vobis, oportere sic laborando suscipere infirmos—. 2 Thess. iii. 7, 8, 9. ipsi scitis quomodo oporteat nos imitari: quoniam non inordinate nos gessimus inter vos: neque gratis panem edimus acceptum a quoquam, sed cum labore et ærumna nocte dieque operantes, ne cui vestrum oneri essemus: non quod nobis id non liceat, sed ut nosmetipsos pro exemplo præbeamus vobis ad nos imitandum. 1 Cor. ix. 15, 18. ego tamen nullo istorum sum usus: neque vero hæc scripsi, ut ita fiat mihi: nam bonum est mihi mori potius quam ut gloriationem meam aliquis inanem reddat: quæ igitur mihi est merces? ut evangelizando gratuitum constituam evangelium Christi, ut ne abutar jure meo in evangelio. et 2 Cor. xi. 8. quum apud vos essem et egerem, non gravavi vos. et v. 9. in omnibus me conservavi vobis minime onerosum, et conservabo. et v. 10. hæc gloriatio non obstruetur in me. et v. 12. quod facio, etiam faciam, ut amputem occasionem iis qui exoptant occasionem, ut in eo de quo gloriantur inveniantur quales et nos. et cap. xii. 14. ecce tertio paratus sum venire ad vos, et non ero gravis vobis: non enim quæro vestra, sed vos; non enim debent filii parentibus thesauros congerere, sed parentes filiis. et v. 17. num per quemquam eorum quos misi ad vos quæstui vos habui? et v. 18. num aliqua in re vos quæstui habuit Titus? nonne eodem spiritu ambulavimus? et v. 19. omnia autem hæc, dilecti, propter vestram ædificationem. Quod si quo tempore in summis angustiis aliquid subsidii ab ecclesiis ultro largientibus accipere coactus est, id ei adeo molestum et grave fuit, ut quasi spoliationis cujusdam reum ipse se facere videatur. 2 Cor. xi. 8. alias ecclesias spoliavi, accepto ab iis stipendio, ut vobis—.

¶13Sin ad hanc virtutis præstantiam hodierni ministri pervenire non possunt, proximum sane est, ut Dei vocantis divina providentia freti, a benevolentia ac liberalitate ecclesiæ, quam volentes volentem pascunt, potius quam ab edictis magistratuum ea quæ ad vitam opus sunt expectent. Matt. x. 11. exquirite quis in ea sit dignus, et illic manete. Luc. x. 7, 8. manete in ea ipsa domo, edentes et bibentes quæ ab ipsis apposita fuerint: et in quamcunque urbem ingressi fueritis, et p. 358acceperint vos, edite quæ apponuntur vobis. et xxii. 35. dixit eis, Quando misi vos absque crumena et pera et soleis, numquid defuit vobis? ipsi vero dixerunt, Nihil. 2 Cor. xi. 9. quod mihi deerat, suppleverunt fratres quum venissent e Macedonia. Philipp. iv. 15, &c. nostis et vos, Philippenses, quum initio evangelii proficiscerer e Macedonia, nullam mihi ecclesiam communicasse in ratione dati et accepti, nisi vos solos: nam etiam Thessalonicæ semel atque iterum quod mihi opus erat misistis: non quod requiram donum; sed requiro fructum illum exuberantem qui in rationes vestras inducatur: accepi autem omnia et abundo; expletus sum acceptis ab Epaphrodito quæ a vobis missa sunt, odorem bonæ fragrantiæ, hostiam Deo acceptam ac placentem.

¶14Quicquid autem justum est per se et summa ratione debitum, Deique præcepto sancitum, non est continuo civili lege a magistratibus imperandum aut cogendum. Debitas fuisse Judæis ab gentibus eleemosynas eodem argumento, iisdem pene verbis ostendit Paulus quibus ecclesiæ ministros docet esse alendos; 1 Cor. ix. 11. cum Rom. xv. 27. libuit enim iis, inquam, et debitores eorum sunt: nam si spiritualia eorum bona gentibus communicata sunt, debent etiam ipsæ in carnalibus iis ministerio suo adesse: et tamen eleemosynas esse imperandas aut vi cogendas nemo dixerit. Etenim si moralis duntaxat et civilis gratitudo cogenda non est, quanto minus^la9 ab evangelica vis omnis et coactio remotissima esse debet? quemadmodum et in evangelio annuntiando pecuniæ ratio quam minime debet versari: Act. viii. 20. pecunia tua tecum pereat, qui donum Dei existimaris pecuniis acquiri. Quod si emere evangelium est nefas, quanto magis nefarium est vendere? O vos ergo exigua fide, quorum incredulam vocem sæpius audivi, "si ecclesiasticos tollis reditus, actum est de evangelio." Immo vero si vi et pecunia stat Christiana religio atque fulcitur, quid est quamobrem non æque ac Turcarum religio suspecta esse videatur?

¶15Itaque decimas aut stipendium evangelicum pacisci aut exigere, aut vi atque edictis magistratuum impositum gregi extorquere, aut de merp. 359cede ecclesiastica in jus civile ambulare, litemque in foro intendere, ministrorum evangelii non est, sed luporum. Act. xx. 29. scio lupos graves non parcentes gregi ingressuros ad vos post discessum meum. et v. 33. argentum vel aurum aut vestem nullius concupivi: non ergo exegit, aut exigendum cuivis ministro evangelii censuit. 1 Tim. iii. 3. non turpis lucri, non pecuniæ cupidum: quanto minus exactorem? et iterum v. 8. Tit. i. 7. et v. 11. idem. 1 Pet. v. 2, 3. pascite Dei gregem, qui penes vos est—: neque turpis lucri causa, sed prompto animo. Certe si homini Christiano vix licet cum adversario de bonis propriis in foro contendere, Matt. v. 39, 40. 1 Cor. vi. 7. quam turpe est hominem ecclesiasticum de decimis, id est, de bonis alienis, quæ vel ex bello, vel ex voto pro libitu cujusque, vel antiquata jam non solum lege verum etiam omnibus illius legis, agrariæ scilicet nobis alienissimæ, causis, olim quidem, idque diverso ministrorum generi debebantur, nunc nemini debentur, cum grege (id quod apud reformatos nusquam nisi apud nos fieri solet) cum grege inquam vel suo vel revera non suo litigare? Si suo, quam avarum ex re sacra tam cupide quæstum facere! si non suo, quam injustum! quam deinde importunum docere velle qui abs te doceri nolit! quam violentum, docendi mercedem exigere ab eo, qui doctorem te respuat; quem tu discipulum quoque nisi lucri causa æque respueres! mercenarius enim, cujus non sunt oves propriæ, fugit, quia mercenarius est, et non est ipsi cura ovium, Joan. x. 12, 13. Tales permulti hodie de grege in gregem per causas fere levissimas toties desultant atque fugitant, non tam luporum metu, quam ipsimet lupi, quoties opimioris præda ministerii aliunde ostentatur; et contra atque pastores facere solent, non gregi suo, sed ipsi sibi lætiora subinde pascua sectantur.

¶16Dices, unde ergo vivemus? Unde nam vivetis? unde prophetæ olim atque apostoli, facultatibus propriis, artificio aliquo aut honesto studio, prophetarum exemplo, qui nec ligna cædendi nec domum ipsi suam fabricandi rudes erant, 2 Reg. vi. 2. exemplo Christi, qui et ipse faber fuit, Marc. vi. 3. Pauli, Act. xviii. 3, 4. qui cum in optimis esset artibus ac disciplinis proprio sumptu educatus, non tamen ex evangelio reficiendas esse impensas educationis suæ, ut ministri solent hodierni, clamitabat. Hactenus de ministris.

¶17p. 360Pro POPULO autem ecclesiæ, particularis præsertim, ubi disciplina viget, ii sunt habendi, qui neque ullius doctrinæ evangelicæ neque cujusvis doctoris per scripturas et per Spiritum explorandi sunt rudes; ne doctorum quidem omnium simul, etsi ecclesiæ se nomine venditabunt. Matt. vii. 15, 16. cavete vobis a pseudoprophetis qui veniunt ad vos cum indumentis ovium, sed intrinsecus sunt lupi rapaces: a fructibus eorum agnoscetis eos. et xvi. 6. videte et cavete a fermento Pharisæorum et Sadducæorum, cum v. 12. a fermento doctrinæ. Joan. vii. 17, 18. si quis voluerit quod ille vult facere, cognoscet de doctrina, utrum ex Deo sit, an ego a meipso loquar: qui a semetipso loquitur, gloriam propriam quærit. Act. xvii. 11. quotidie examinantes scripturas, an hæc ita se haberent. 1 Cor. ii. 15. spiritualis dijudicat quidem omnia. et x. 15. ut prudentibus loquor; judicate vos quod dico. Eph. iv. 14. ut ne simus amplius pueri, qui fluctuemus et circumferamur quovis vento doctrinæ. et vi. 14, &c. state igitur lumbis circumcinctis veritate. Philipp. iii. 2. cavete canes, cavete malos operarios, cavete concisionem. 1 Thess. v. 21. omnia explorate; quod bonum fuerit retinete. Heb. xiii. 9. doctrinis variis et peregrinis ne circumferimini. Plura vide supra cap. xxi. de intelligentia rerum spiritualium.

¶18Itaque vanis doctoribus delectari non debent. 2 Tim. iv. 3. erit tempus quum sanam doctrinam non tolerabunt, sed auribus prurientes, ipsi sibi secundum illas suas peculiares cupiditates coacervabunt doctores. 1 Pet. ii. 2. ut modo geniti infantes, lac illud sermonis sincerum expetite, ut per illud augescatis. Nec falsos ferre. Apoc. ii. 2. novi opera tua et laborem tuum et patientiam, et quod non possis ferre malos; et exploraris eos qui se dictitant apostolos esse et non sunt, et comperisti eos esse mendaces, cum v. 7. qui habet aurem audiat quid Spiritus dicat ecclesiis.

¶19Quæ constat his partibus ecclesia, licet membrorum numero paucorum, integra tamen in sese et perfecta ecclesia existimanda est, quod ad jus summum in sacris attinet; neque mortalium quemquam, neque cœtum ullum aut conventum supra se habet in terris cui jure subjiciatur, cum et scripturas et promissiones, præsentem Christum et præsidem Spiritum, et donorum gratiam apud se precibus impetrandam, æque ac p. 361alius extra se quivis mortalium, aut quævis classis aut synodus, sperare sibi possit. Matt. xviii. 20. ubi duo vel tres congregati sunt in nomine meo, illic sum in medio eorum. Act. xiv. 23. quum per suffragia creassent per singulas ecclesias presbyteros, et orassent cum jejuniis, commendarunt eos Domino, in quem crediderant.

¶20Hinc particulares quæque ecclesiæ, sive in Judæa, ubi nationalis una prius fuit, sive quacunque in regione, merito ecclesiæ dicuntur. 2 Cor. viii. 1. ecclesiis Macedonum. Gal. i. 2. ecclesiis Galatiæ. et v. 22. ecclesiis Judææ. 1 Thess. ii. 14. idem. Apoc. i. 4. septem ecclesiis quæ sunt in Asia. Immo quamvis paucorum singulæ sint. Rom. xvi. 5. ecclesiam quæ est in domo eorum. 1 Cor. xvi. 19. idem. Col. iv. 15. ecclesiam quæ in domo illius est. Philem. 2. ecclesia quæ domi tuæ est.

¶21In quo differt ecclesia particularis synagoga Judaica; quæ quamquam cœtus particularis et religiosus quidem erat, ecclesia tamen particularis non erat; cultus enim Dei totus et integer non potuit in synagoga rite celebrari, propterea quod sacrificia et cæremoniæ in templo solo erant obeundæ: nunc autem quicquid ad cultum Dei et fidelium salutem, quicquid denique ad constituendam ecclesiam pertinet, id omne potest in ecclesia particulari, intra privatos parietes, in cœtu fidelium non ita magno, recte atque ordine fieri. Immo ejusmodi ecclesia justo numerosior, dum pastorum avaritiæ consulit, fructu conveniendi magna ex parte ipsa sese frustratur.

¶22Quocirca Judæos et proselytas ex toto orbe terrarum religionis causa Hierosolymas oportebat proficisci, Act. ii. 5, &c. et viii. 27. propterea quod eo tempore una duntaxat sive nationalis sive universalis ecclesia Judaica erat, particulares vero nullæ: nunc nationalis nulla est, particulares vero sunt multæ, suis in se numeris omnes absolutæ, divino jure ac potestate pares, quæ quasi partes quædam similares et homogeneæ æquali inter se vinculo conjunctæ unam constituunt ecclesiam catholicam; neque necesse habet earum una ab altera quidquam petere quod ipsa apud se non habeat.

¶23p. 362Possunt tamen ecclesiæ particulares inter se fraterno more atque consensu consilia communicare, et in commune agere quæ universæ ecclesiæ ex re fore crediderint. 2 Cor. viii. 19. suffragiis delectus est ab ecclesiis socius peregrinationis nostræ. et cap. i. 24. non quod dominemur vestræ fidei, sed quod adjutores simus gaudii vestri. 1 Pet. v. 3. neque ut dominantes cleris.

¶24Conciliorum vestigium in scriptura nullum reperio: nam quod extat Act. xv. 2, &c. oraculum potius dicendum est ab inspiratis apostolis petitum, ad quos in re dubia recurrebatur tanquam ad summos controversiarum disceptatores, nulla dum existente evangelii scriptura. Aliud longe nunc est concilium hodiernum episcoporum aut presbyterorum, qui et inspirati præ aliis non sunt, et scripturis auctoritate minores, nec præter cæteros erroribus immunes, ut qui pro certo dicere non possint, visum est Spiritui Sancto ac nobis, sicut illi Act. xv. 28. et tamen jura ecclesiis imponendi jus sibi sumere audent, suisque decretis ut pareant cæteri omnes postulare: et tamen in illa synodo Hierosolymitana fidelium tota multitudo interfuit, suffragia contulit, Act. xv. 12, 22, 23. Quod si fraternum admonendi officium præstitisse satis habent, nemo aspernatur.

¶25Adversantur ecclesiæ cum hæretici tum hostes profani.

¶26Hæretici vel suopte ingenio pravo, Philipp. i. 16. alii per contentionem Christum non caste annuntiant—: vel cum ecclesiæ jugum aliquod non necessarium imponitur, Matt. ix. 16. illud enim ipsius supplementum tollit aliquid ex illo vestimento, et fit pejor fissura. Et tamen hæreticorum usus aliquis: 1 Cor. xi. 19. oportet enim etiam hæreses inter vos esse, ut qui probi sunt manifesti fiant inter vos.

¶27Hostes ecclesiæ varii sunt, quibus tamen omnibus interitus denuntiatur, Psal. cxxxvii. 7, 8, 9. recordare Jehova contra Edomæos: gens Babylonica vastanda, beatus sit qui rependet sibi—. Jer. xxx. 16. quicunque consumunt te, consumentur—. et l. 29, 30. promulgate convep. 363nire in Babyloniam amplissimos, omnes qui tendunt arcum—. et v. 34. vindex eorum fortis—. et cap. li. 11. ultio Jehovæ est ultio templi ejus—. et v. 24. jam rependam Babyloni—. et v. 34. exedit me, quatit me Nebuchadnezzar—. et v. 49. Babyloni cadendum est, o confossi Israelis—. Ezech. xxv. 3, &c. eo quod dicis, Euge, de sanctuario meo—. et xxviii. 24. ita non amplius erit domui Israelis spinus dolorificus—. et xxxv. 5, &c. eo quod tibi est inimicitia perpetua—. Joel. iii. 2, &c. deducam eas in convallem Jehosaphati—. Amos. i. 3, &c. propter tres defectiones Damasci—. Hobad. 10, &c. propter violentiam in fratrem tuum Jacobum—. Mic. iv. 13. surge et tritura, filia Sionis—. Zech. xii. 3, &c. disponam Hierosolymas velut lapidem onerosissimum omnibus populis—. Apoc. xix. 2. vindicavit sanguinem servorum suorum ex manu ejus.

¶28Magnus ille ecclesiæ hostis antichristus dicitur; ex ecclesia etiam oriundus: de quo 2 Thess. ii. 3, &c. homo ille peccati, sese opponens et efferens supra quicquid dicitur Deus aut numen: adeo ut in templo Dei tanquam Deus sedeat, præ se ferens se esse Deum—. 1 Joan. ii. 18, &c. etiam nunc antichristi multi cœperunt esse—: e nobis egressi sunt—. et iv. 3. quicunque spiritus non profitetur Jesum Christum in carnem venisse, ex Deo non est, sed hic est ille spiritus antichristi, quem audistis venturum fuisse. et 2 Joan. 7. multi impostores ingressi sunt in mundum, qui non profitentur Jesum Christum venisse in carne: hic ille est impostor et antichristus. et Apoc. pene tota a cap. xiii.

¶29Hostium ecclesiæ doli et persecutionum genera varia sunt. Num. xxxi. 16. en ipsæ fuerunt filiis Israelis ex sermone Bileami quæ suppeditarunt—, cum Apoc. ii. 14. Nehem. vi. 6, &c. istam prophetiam indixerat mihi, quia Tobia et Sanballat mercede conduxerant eum. Ezræ iv. 12, &c. urbem ipsam rebellem et malam—. Nehem. ii. 19. idem. Esth. iii. 8. est populus quidam dispersus ac dissipatus inter populos, in omnibus provinciis regni tui, quorum jura diversa sunt a jure omnium populop. 364rum, jura autem regis non exsequuntur—. Jer. xxvi. 8. prehenderunt eum sacerdotes—. et xxix. 26. Jehova disposuit te sacerdotem in loco Jehoiadæ sacerdotis—: ut ponas eum in cippo aut in scapha—. Amos. vii. 10, 13. tunc misit Amasia sacerdos—. Matt. v. 10, 11. beati quos persequuntur homines—. et x. 25. si ipsum patremfamilias Beelzebulem vocarunt, quanto magis domesticos ejus. Gal. iv. 29. quemadmodum tunc is qui secundum carnem genitus fuerat, persequebatur—. Heb. xi. 36, &c. alii rursus ludibria et flagella sunt experti—.

¶30Itaque fuga persecutionis et præcipitur, et exemplis comprobatur: Eliæ, 1 Reg. xix. 3. Josephi, Matt. ii. 13. et x. 16, 17. ecce mitto vos ut oves in medium luporum—: cavete vobis ab hominibus; tradent enim vos—. et v. 23. quum persequentur vos in ea urbe, fugite in aliam. Christi, Matt. xii. 15. Luc. iv. 30. Joan. viii. 59. et xi. 54. discipulorum, Act. viii. 4. Pauli et Barnabæ, cap. xiv. 6. 2 Cor. xi. 32, 33. Damasci—. Apoc. xii. 6. mulier vero fugit—. et v. 14. datæ sunt mulieri alæ—.

¶31Nisi non fugisse gloriæ Dei magis conducat. Sic Paulus, Act. xxi. 13. non solum vinciri, sed et mori paratus sum—.

¶32Persecutionum solatia sunt. Matt. x. 32. quisquis agnoscet me coram hominibus, agnoscam et ego eum—. Luc. xii. 4, 5, &c. ne metuite vobis ab iis qui interimunt corpus—. et xxi. 18, 19. sed pilus capitis vestri non peribit—. Joan. xv. 18, 19, 20. si mundus vos odit, scitis me prius quam vos illis odio habitum—. Act. v. 41. gaudentes— quod digni habiti sunt—. Rom. viii. 35, &c. num persecutio—? 2 Cor. iv. 8, 9. persecutionem patimur, at in ea non deserimur—. Philipp. ii. 17. si pro libamento offerar—. 2 Tim. iii. 12. omnes qui volunt pie vivere in Christo Jesu, persecutionem patientur. 1 Pet. iv. 14. si conviciis afficimini in nomine Christi, beati estis—. et v. 16. si ut Christianus, ne pudefiat.

¶33Et compensatio. Marc. x. 30. centuplicia—. Luc. vi. 23. ecce enim merces vestra multa est in cœlis—. Rom. viii. 18. reor minime dignas p. 365esse præsentis temporis perpessiones—. 2 Thess. i. 6, 7. iis qui affligunt vos, afflictionem, vobis vero qui affligimini, relaxationem—. Heb. x. 34. ut qui sciretis vos habere apud vos potiorem substantiam in cœlis. et v. 36. ut reportetis promissionem illam. et xi. 26. intuebatur enim in præmii retributionem.

¶1Thus far of the UNIVERSAL VISIBLE CHURCH. A PARTICULAR CHURCH is a society of persons professing the faith, united by a special bond of brotherhood, and so ordered as may best promote the ends of edification and mutual communion of the saints. Acts ii. 42. they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

¶2The ordinary ministers of a particular church are PRESBYTERS and DEACONS.

¶3PRESBYTERS are otherwise called BISHOPS.⁹ Acts xx. 17. compared with v. 28. he called the elders (πρεσβυτέρους) of the church: take heed therefore unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, (ἐπισκόπους) to feed the church of God. The same office of bishop or presbyter is described 1 Tim. iii. 1, &c. where no mention is made of any other minister except deacon.¹ Philipp. i. 1. with the bishops and deacons. Tit. i. 5. that thou shouldest ordain p. 482elders in every city, as I had appointed thee, compared with v. 7. a bishop must be blameless. 1 Pet. v. 1. the elders which are among you I exhort ....feed the flock of God which is among you, taking the oversight thereof, that is, performing the office of bishops. Lastly, in the first council of the church, held at Jerusalem, the apostles and elders alone are spoken of as present, no mention being made of bishops, Acts xv. 6. xvi. 4. bishops and presbyters must therefore have been the same.

¶4Of the presbyters, some were set apart for the office of teaching, others watched over the discipline of the church, while in particular instances both these functions were united. 1 Tim. iii. 2. apt to teach. v. 5. if a man know not how to rule his own house, how shall he take care of the church of God? v. 17. let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. Rom. xii. 7, 8. he that teacheth, on teaching.... he that ruleth, with diligence. 1 Cor. xii. 28. governments, 1 Pet. v. 1. as above. Hence a bishop or presbyter is called the steward of God, Tit. i. 7.

¶5The office of a DEACON is properly to administer, in the character of a public servant, to the temporal wants of the church in general, and particularly of the poor, the sick, and strangers. Acts vi. 3. look ye out among you.....whom we may appoint over this business, 1 Tim. iii. 10. let them use the office of a deacon, being found blameless. v. 13. they that have used the office of a deacon well. Also to teach and baptize; as appears from the example of Philip, who in his capacity of deacon (the apostle of that name having remained during the same period at Jerusalem) converted the people of Samaria to the faith, and on his own authority baptized, first his new converts, and afterwards the Ethiopian eunuch. Acts vi. 5. viii. 1, 12. when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. v. 38. he baptized him. In allusion to this his office of preaching he is called the evangelist, Acts xxi. 8. where his identity is established by his being designated as one of the seven. Hence 1 Tim. iii. 13. they that have p. 483used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

¶6The widows of the church are also associated with the deacons in the performance of their duty, 1 Tim. v. 3—16. honour widows that are widows indeed, &c.

¶7The choice of ministers belongs to the people.² Acts i. 23. they appointed two. vi. 5. the saying pleased the whole multitude, and they chose Stephen. xiv. 23. when they had ordained them elders in every church. xv. 22. then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas.

¶8–9It is proper that ministers should undergo a certain trial previous to their admission. 1 Tim. iii. 10. let these also first be proved; then let them use the office of a deacon, being found blameless. The requisite qualifications of an elder, as well as of a deacon, are detailed at length in the epistles to Timothy and Titus, and particularly 1 Tim. iii. 1, &c. Tit. i. 5, &c.

¶10On such as were approved the presbyters laid their hands. 1 Tim. iv. 14. neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. v. 22. lay hands suddenly on no man. The imposition of hands, however, was not confined to the election of presbyters, but was practised even towards veteran ministers, in the way of solemn benediction, on their engaging in any work of importance. Acts xiii. 2, 3. as they ministered p. 484unto the Lord ...... when they had fasted and prayed and laid hands upon them, they sent them away.

¶11The right of succession is consequently nugatory, and of no force.³ Acts xx. 29, 30. I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 2 Cor. xi. 13. such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

¶12With regard to the remuneration to be allotted to the ministers of the universal church, as well as to those of particular religious communities, it must be allowed that a certain recompence is both reasonable in itself, and sanctioned by the law of God and the declarations of Christ and his apostle.⁴ Matt. x. 10. the workman is worthy of his meat. 1 Cor. ix. 7—13. who goeth a warfare at any time at his own charges? Gal. vi. 6. let him that is taught in the word, communicate unto him that teacheth in all good things. 1 Tim. v. 17, 18. let the elders that rule well, &c. Hence it is lawful and equitable, and the ordinance of God himself, 1 Cor. ix. 14. that they which preach the gospel, should live of the gospel. It is however more desirable for example's sake, and for the preventing of offence or suspicion, as well as more noble and honourable in itself, and conducive to our more complete glorying in God, to render an unpaid service to the church in this as well as in all other instances, and, after the example of our Lord, to minister and serve gratuitously. Matt. xx. 28. even as the Son of man came not to be ministered unto, but to minister. x. 8. freely ye have received, freely give. Acts xx. 35. remember p. 485the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Paul proposed the same to the imitation of ministers in general, and recommended it by his example.⁵ v. 34, 35. ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me: I have showed you all things, how that so labouring ye ought to support the weak. 2 Thess. iii. 7—9. yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you; neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an example unto you to follow us. 1 Cor. ix. 15, 18. I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying void: what is my reward then? verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 2 Cor. xi. 9. when I was present with you, and wanted, I was chargeable to no man ...... in all things I have kept myself from being burthensome unto you, and so will I keep myself. v. 10. no man shall stop me of this boasting. v. 12. what I do, that I will do, that I may cut off occasion from them that desire occasion; that wherein they glory, they may be found even as we are. xii. 14. behold the third time I am ready to come unto you, and I will not be burthensome to you; for I seek not yours, but you; for the children ought not to lay up for the parents, but the parents for the children. v. 17. did I make a gain of you by any of them whom I sent unto you? v. 18. did Titus make a gain of you? walked we not in the same spirit? v. 19. we do all things, dearly beloved, for your edifying. And if at any time extreme necessity compelled him to accept the voluntary aid of the churches, such constraint was so grievous to him, that he accuses himself as if he were guilty of robbery. 2 Cor. xi. 8. I robbed other churches, taking wages of them, to do you service.

¶13p. 486If however such self-denial be thought too arduous for the ministers of the present day, they will most nearly approach to it, when, relying on the providence of God who called them, they shall look for the necessary support of life, not from the edicts of the civil power, but from the spontaneous good-will and liberality of the church in requital of their voluntary service. Matt. x. 11. enquire who in it is worthy, and there abide till ye go thence. Luke x. 7, 8. in the same house remain, eating and drinking such things as they give ...... and into whatsoever city ye enter, and they receive you, eat such things as are set before you. xxii. 35. he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? and they said, Nothing. 2 Cor. xi. 9. that which was lacking to me, the brethren which came from Macedonia supplied. Philipp. iv. 15, &c. now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only: for even in Thessalonica ye sent once and again unto my necessity: not because I desire a gift, but I desire fruit that may abound to your account: but I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.

¶14For it does not necessarily follow, that because a thing is in itself just, a matter of duty and conscience, and sanctioned by the word of God, the performance of it is therefore to be enjoined and compelled by the authority of the magistrate. The same argument, and nearly the same words, which are used by Paul to prove that provision should be made for the ministers of the church, are also used to prove that the Gentiles ought to contribute to the support of the poor saints at Jerusalem; 1 Cor. ix. 11. compared with Rom. xv. 27. it hath pleased them verily, and their debtors they are; for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things; yet no one contends that the giving of alms should be compelled by authority. If then in a case of merely moral and civil gratitude, force is not to be employed, how much more ought the p. 487gratitude which we owe for the benefits of the gospel to be exempt from the slightest shadow of force or constraint? On the same principle, pecuniary considerations ought by no means to enter into our motives for preaching the gospel: Acts viii. 20. thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. If it be a crime to purchase the gospel, what must it be to sell it? or what are we to think of the faith of those, whom I have so often heard exclaiming in the language of unbelief, 'If you take away church revenues, you destroy the gospel?'⁶ If the Christian religion depends for its existence on no firmer supports than wealth and civil power, how is it more worthy of belief than the Mahometan superstition?⁷

¶15Hence to exact or bargain for tithes or other stipendiary payments under the gospel, to extort them from the flock under the alleged authority of civil edicts, or to have recourse to civil actions and legal processes for the recovery of allowances purely ecclesiastical, is the part of wolves rather than of ministers of the gospel.⁸ Acts xx. 29. I know p. 488this that after my departing shall grievous wolves enter in among you, not sparing the flock. v. 33. I have coveted no man's silver, or gold, or apparel; whence it follows that the apostle neither exacted these things himself, nor approved of their exaction by ministers of the gospel in general. 1 Tim. iii. 3. not greedy of filthy lucre; not covetous; far less therefore an exactor of lucre. Compare also v. 8. Tit. i. 7, 11. 1 Pet. v. 2, 3. feed the flock of God which is among you ...... not for filthy lucre, but of a ready mind. If it be scarcely allowable for a Christian to go to law with his adversary in defence even of his own property, Matt. v. 39, 40. 1 Cor. vi. 7. what are we to think of an ecclesiastic, who for the sake of tithes, that is, of the property of others, which, either as an offering made out of the spoils of war, or in pursuance of a vow voluntarily contracted by an individual, or from an imitation of that agrarian law established among the Jews, but altogether foreign to our habits, and which is not only abolished itself, but of which all the causes have ceased to operate, were due indeed formerly, and to ministers of another sect, but are now due to no one; what are we to think of a pastor, who for the recovery of claims thus founded, (an abuse unknown to any reformed church but our own,)^9-2 enters into litigation with his own flock, or, more properly speaking, with a flock which is not his own? If his own, how avaricious in him to be so eager in making a gain of his holy office! if not his own, how iniquitous! Moreover, what a piece of officiousness, to force his instructions on such as are unwilling to receive them; what extortion, to exact the price of teaching from one who disclaims the teacher, and whom the teacher himself would equally disclaim as a disciple, were it not for the profit!^1-2 For he that is an hireling, whose p. 489own the sheep are not ...... fleeth because he is an hireling, and careth not for the sheep, John x. 12, 13. Many such there are in these days, who abandon their charge on the slightest pretences, and ramble from flock to flock, less through fear of the wolf than to gratify their own wolfish propensities, wherever a richer prey invites; who, unlike good shepherds, are for ever seeking out new and more abundant pastures, not for their flock, but for themselves.^2-2

¶16'How then,' ask they, 'are we to live?' How ought they to live, but as the prophets and apostles lived of old? on their own private resources, by the exercise of some calling, by honest industry, after the example of the prophets, who accounted it no disgrace to be able to hew their own wood, and build their own houses, 2 Kings vi. 2. of Christ, who wrought with his own hands as a carpenter, Mark vi. 3. and of Paul,^3-2 Acts xviii. 3, 4. to whom the plea so importunately urged in modern times, of the expensiveness of a liberal education, and the necessity that it should be repaid out of the wages of the gospel, seems p. 490never to have occurred.^4-2 Thus far of the ministers of particular churches.

¶17With regard to the PEOPLE OF THE CHURCH (especially in those particular churches where discipline is maintained in strictness) such only are to be accounted of that number, as are well taught in Scripture doctrine, and capable of trying by the rule of Scripture and the Spirit any teacher whatever, or even the whole collective body of teachers, although arrogating to themselves the exclusive name of the church.^5-2 Matt. vii. 15, 16. beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves: ye shall know them by their fruits. xvi. 6. take heed and beware of the leaven of the Pharisees and Sadducees, compared with v. 12. then understood they how that he bade them not beware of the leaven of bread, but of the doctrine—. John vii. 17, 18. if any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself: he that speaketh of himself, seeketh his own glory. Acts xvii. 11. they searched the scriptures daily, whether these things were so. 1 Cor. ii. 15. he that is spiritual, judgeth all things. x. 15. I speak as to wise men; judge ye what I say. Eph. iv. 14. that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine. vi. 14, &c. stand therefore, having your loins girt about with truth. p. 491Philipp. iii. 2. beware of dogs; beware of evil workers; beware of the concision. 1 Thess. v. 21. prove all things; hold fast that which is good. Heb. xiii. 9. be not carried about with divers and strange doctrines. See more on this subject above, chap. xxi. on the discernment of spiritual things.

¶18Hence the people are warned not to take delight in vain teachers. 2 Tim. iv. 3. the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears. 1 Pet. ii. 2. as new born babes, desire the sincere milk of the word, that ye may grow thereby. False teachers are not to be tolerated. Rev. ii. 2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not, and hast found them liars. v. 7. he that hath an ear, let him hear what the Spirit saith unto the churches.

¶19Every church consisting of the above parts, however small its numbers, is to be considered as in itself an integral and perfect church, so far as regards its religious rights; nor has it any superior on earth, whether individual, or assembly, or convention, to whom it can be lawfully required to render submission; inasmuch as no believer out of its pale, nor any order or council of men whatever, has a greater right than itself to expect a participation in the written word and the promises, in the presence of Christ, in the presiding influence of the Spirit, and in those gracious gifts which are the reward of united prayer. Matt. xviii. 20. where two or three are gathered together in my name, there am I in the midst of them. Acts xiv. 23. when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

¶20Hence all particular churches, whether in Judea, where there was originally one church comprehending the whole nation, or in any other country whatever, are properly called churches: 2 Cor. viii. 1. the churches of Macedonia; Gal. i. 2. the churches of Galatia; v. 22. the p. 492churches of Judea; see also 1 Thess. ii. 14. Rev. i. 4. the seven churches which are in Asia: even where they consist of but few members: Rom. xvi. 5. greet the church that is in their house. See also 1 Cor. xvi. 19. Col. iv. 15. the church which is in his house. Philem. 2. the church in thy house.

¶21In this respect a particular church differs from the Jewish synagogue, which, although a particular assembly, and convened for religious purposes, was not a particular church, inasmuch as the entire worship of God could not be there duly celebrated, by reason that the sacrifices and ceremonies of the law were to be performed in the temple alone. Under the gospel, on the contrary, all that pertains to the worship of God and the salvation of believers, all, in short, that is necessary to constitute a church, may be duly and orderly transacted in a particular church, within the walls of a private house, and where the numbers assembled are inconsiderable. Nay, such a church, when in compliance with the interested views of its pastor it allows of an increase of numbers beyond what is convenient, deprives itself in a great measure of the advantages to be derived from meeting in common.

¶22It was indeed necessary for Jews and proselytes to meet together at Jerusalem from all quarters of the world for religious purposes, Acts ii. 5, &c. viii. 27. because at that time there was only one national or universal Jewish church, and no particular churches; whereas at present there is no national church, but a number of particular churches,^6-2 each complete and perfect in itself,^7-2 and all co-equal in divine right and power; which, like similar and homogeneous parts of the same body, connected p. 493by a bond of mutual equality, form in conjunction one catholic church: nor need any one church have recourse to another for a grace or privilege which it does not possess in its independent capacity.

¶23Particular churches, however, may communicate with each other in a spirit of brotherhood and agreement, and co-operate for purposes connected with the general welfare. 2 Cor. viii. 19. who was also chosen of the churches to travel with us. i. 24. not for that we have dominion over your faith, but are helpers of your joy. 1 Pet. v. 3. neither as being lords over God's heritage.

¶24Of councils, properly so called, I find no trace in Scripture;^8-2 for the decision recorded Acts xv. 2, &c. is rather to be considered as an oracular declaration obtained from the inspired apostles, to whom recourse was had in a doubtful matter, as to the supreme authority on controverted points, while there was as yet no written word. This was very different from a modern council composed of bishops or elders, who have no gift of inspiration more than other men; whose authority is not, like that of the apostles, co-ordinate with the Scriptures; who are equally liable to error with their brethren, insomuch that they cannot pronounce with certainty, like the apostles, Acts xv. 28. it hath seemed good to the Holy Ghost and to us; who nevertheless assume the right of imposing laws on the churches, and require the rest of mankind to obey their mandates; forgetting that at the assembly in Jerusalem^9-3 the whole p. 494multitude of believers were present, and gave their voices: Acts xv. 12, 22, 23. Where however they content themselves with the fraternal office of admonition, their counsel is not to be despised.

¶25The enemies of the church are partly heretics, and partly profane opponents.

¶26The hostility of heretics originates either in their own evil dispositions, Philipp. i. 16. the one preach Christ of contention, not sincerely; or in the imposition of some unnecessary yoke on the church, Matt. ix. 16. that which is put in to fill it up taketh from the garment, and the rent is made worse. Yet even these are not without their use. 1 Cor. xi. 19. there must be also heresies among you, that they which are approved may be made manifest among you.

¶27The enemies of the church are various, but the destruction of all is portended. Psal. cxxxvii. 7—9. remember, O Jehovah, the children of Edom ...... O daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us. Jer. xxx. 16. all they that devour thee shall be devoured. l. 29, 30. call together the archers against Babylon, all ye that bend the bow—. v. 34. their Redeemer is strong. li. 11. the vengeance of Jehovah, the vengeance of his temple. v. 24. I will render unto Babylon—. v. 34. Nebuchadrezzar hath devoured me, he hath crushed me. v. 49. as Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. Ezek. xxv. 3, &c. because thou saidst, Aha, against my sanctuary—. xxviii. 24. there shall be no more a pricking brier unto the house of Israel. xxxv. 5, &c. because thou hast had a perpetual hatred—. Joel iii. 2, &c. I will bring them down into the valley of Jehoshaphat—. Amos i. 3, &c. for three transgressions of Damascus—. Obad. 10, &c. for thy violence against thy brother Jacob. Micah iv. 13. arise and thresh, O daughter of Zion—. Zech. xii. 3, &c. I will make Jerusalem a burthensome stone for all people—. Rev. xix. 2. he hath avenged the blood of his servants at her hand.

¶28p. 495The great enemy of the church is called Antichrist, who according to prediction is to arise from the church itself. 2 Thess. ii. 3, &c. that man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 1 John ii. 18, &c. even now are there many antichrists ...... they went out from us. iv. 3. every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist, whereof ye have heard that it should come. 2 John 7. many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh: this is a deceiver and an antichrist. See also nearly the whole of the latter part of Revelations, from chap. xiii. to the end of the book.

¶29The frauds and persecutions practised by the enemies of the church are of various kinds. Numb. xxxi. 16. behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Jehovah—, compared with Rev. ii. 14. Neh. vi. 6, &c. he pronounced this prophecy against me; for Tobiah and Sanballat had hired him. Ezra iv. 12. the rebellious and the bad city. See also Neh. ii. 19. Esther iii. 8. there is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people, neither keep they the king's laws. Jer. xxvi. 8. the priests took him. xxix. 26. Jehovah hath made thee priest in the stead of Jehoiada the priest ...... that thou shouldest put him in prison and in the stocks. Amos vii. 10, 13. then Amaziah the priest of Bethel sent—. Matt. v. 10, 11. blessed are they which are persecuted—. x. 25. if they have called the master Beelzebub, how much more shall they call them of his household? Gal. iv. 29. but as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Heb. xi. 36, &c. others had trial of cruel mockings and scourgings—.

¶30–31Hence we are enjoined to flee from persecution, and the precept is confirmed by the example of Elijah, 1 Kings xix. 3. of Joseph, Matt. ii. 13. and x. 16, 17. behold, I send you forth as sheep in the midst of p. 496wolves ...... but beware of men, for they will deliver you up to the councils. v. 23. when they persecute you in this city, flee ye into another; of Christ, Matt. xii. 15. Luke iv. 30. John viii. 59. xi. 54. of the disciples, Acts viii. 4. of Paul and Barnabas, xiv. 6. 2 Cor. xi. 32, 33. Rev. xii. 6. the woman fled into the wilderness. v. 14. to the woman were given two wings—. Except where flight would not be conducive to the glory of God. Hence Paul declares Acts xxi. 13. I am ready not to be bound only, but also to die.

¶32There are appropriate consolations for the persecuted. Matt. x. 32. whosoever shall confess me before men, him will I confess also. Luke xii. 4, 5, &c. be not afraid of them that kill the body. xxi. 18, 19. there shall not an hair of your head perish. John xv. 18—20. if the world hate you, ye know that it hated me before it hated you. Acts v. 41. rejoicing that they were counted worthy to suffer shame for his name. Rom. viii. 35, &c. who shall separate us ...... shall persecution? 2 Cor. iv. 8, 9. we are persecuted, but not forsaken. Philipp. ii. 17. if I be offered upon the sacrifice of your faith, I joy. 2 Tim. iii. 12. all that will live godly in Christ Jesus shall suffer persecution. 1 Pet. iv. 14. if ye be reproached for the name of Christ, happy are ye. v. 16. if any man suffer as a Christian, let him not be ashamed.

¶33A compensation is also promised. Mark x. 30. he shall receive an hundred-fold. Luke vi. 23. behold, your reward is great in heaven. Rom. viii. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 2 Thess. i. 6, 7. tribulation to them that trouble you; and to you who are troubled rest with us. Heb. x. 34. knowing in yourselves that ye have in heaven a better and an enduring substance. v. 36. that ye might receive the promise. xi. 26. he had respect unto the recompense of the reward.