A SERMON PREACHED In the FRENCH CHURCH, in LONDON On the 29. day of August 1652. At the Imposition of Hands on Mr. Stouppe  
By JOHN BULTEEL, Minister of the Word of God.  
With the Action and Circumstances thereof.  
LONDON, Printed by T.M. for Edward Archer, and are to be sold at the Sign of the Adam and Eve in Little-Brittain, near the Church. 1654.   

To his Reverend and honoured Brethren, The Pastors, Elders, and Deacons of the French-Church in London.  
Reverend and Honoured Brethren,  
THe Ambassador of the Emperor of Germany, who was sent to the great Emperor of the Turks writes that he saw at Constantinople an Emblem represented on a piece of Tapestry, made of an exquisite work, containing four Candlesticks with four Candles, which represented four sorts of Religions; as namely, the Heathenish, the Jewish, the Christian, and the Mahometan. Three of these candlesticks were turned topsy, turvy, with their three Candles extinguished; but the fourth Candlestick stood upright, with its Candle burning: There was this arabical Inscription. This is the true Light, thinking to make to world to believe, that the Mahometan Religion is the only and true light; and that the three other lights extinguished are false ones. But we know that the Christian Religion is the only and true Light, represented and presented, not in, nor by the books of the Philosophers, nor in the Talmud and Cabala of the Rabbins, nor in the Alcoran of the Mahometans; but within and by the holy Scripture, which represents and presents unto us, our Lord Jesus Christ the true light, who lighteth every man that cometh into the world, that whosoever believes in him and follows him, shall not walk in darkness, but have the light of life. It is he that is in the midst of the golden candlesticks, who hath in his right hand seven stars; out of whose mouth issueth a sharp two edged sword, wherewith he smites the Nations, whose countenance is as the Sunshine in his strength. It is that Jesus Christ the Son of righteousness, who by his beams doth enlighten the stars, who are the Angels of the Churches; it is he that walks amidst the golden Candle sticks, which are the Churches, and doth enlighten them by his holy word, which is a lamp unto their feet, and a lantern of light unto passengers in the dark nights on sea, which doth enlighten them within the glittering rays of his holy spirit. It is that divine word, that glistering light of the Old and New Testament, of the Law and of the Gospel, carried by the Torchbearers, the excellent and holy Prophets, Apostles, Evangelists, and Ministers of the word of God. But the world of unbelievers, whether Heathens, Heretics, or Profane persons, hath not known nor received this marvellous light of this sacred word, but hath rejected it, endeavoured to exinguish it, either in whole or in part.  
The Pagans have rejected the holy Scripture altogether. The Manichees have refused all the old Testament. The Ptolemaits have rejected the five books of Moses, which the Sadduces did only embrace, refusing all other books of the old Testament. The Anabaptists reject the book of Ecclesiastes, & the canticle of Canticles. Porphyrius did refuse the book of the Prophet Daniel, and the Nicolaitans did the like of the Psalms of the royal Prophet David. The Jews reject all the New Testament. The Ebionites have only Saint Matthews Gospel, and Cerinthus approved that of Saint Mark; Cerdon that of Saint Luke; the Valentinians did only embrace that of Saint John, and the Tatians, only the book of the Acts of the Apostles. These are those that have blot out the passages of holy Scripture, which were contrary to their opinions and practices. Mareion the Heretic did blot out the passages of Luke and John, and of the Apostles Epistles, that maintained the Deity and humanity of our Lord Jesus Christ. The Papists do raze out many sentences that repugn their false dogmes, and among others, the second Commandment of the Moral Law. Thou shalt not make unto thee any graven image, etc. is left out, as appears in many of their Printed books. But behold a strange case, that among those of the reformed Religion there are some here in England, that have caused some Passages of the holy Scripture to be razed out that were written on the walls of Churches. As for Example, there was a suffragant of the Archbishop of Canterbury, who a little before these troubles did excommunicate two Churhwardens, because they had not blotted out that notable and true sentence written on the wall of the Church (where he kept his Spiritual Court) My House shall be called the House of prayer, but ye have made it a den of thiefs; yea there was at the same time a Bishop in England, who caused the Clerk of a Parish in his Diocese, to blot out that Divine sentence written on the wall, just right over the Minister's pulpit. Necessity is laid upon me, yea woe is unto me if I preach not the Gospel. An insupportable boldness, and which cannot be paralleled, these persons would in all appearance have endeavoured to have blotted these Divine Sentences out of the books of holy Scripture, if it had been in their power. Cumanus a Heathen Governor of the Romans, caused a Roman Soldier to be beheaded: for tearing the books of Moses, at the Sack of a city, to appease the tumult of the Jews, who were scandalised thereat. Surely God saith in the Apocalypse chap. 22.19. If any man shall take away from the words of the book of this Prophecy, God shall take away his part out of the Book of Life, and out of the holy City. Now whereas I have expounded in your Church the aforesaid passage of the 1 Corinth. 9.16. For though I preach the Gospel, I have nothing to glory of, for necessity is laid upon me; yea woe is unto if I preach not the Gospel. I do represent and present the Sermon unto you, because it is due unto you, having been the occasion thereof; for being requested by Letters signed by the Pastor and some of the Elders and Deacons of your Church, in the name of them all, to come to London, to assist to the examination of the Honoured brother Mr. Stouppe, where divers reverend brethren, Ministers did assist, with the Elders and Deacons of the Coetus of the Dutch and French Churches of London; and having heard him both in his Sermon ad Clerum, and his Latin Theses, as also in his Answers to what objections soever were propounded unto him; the company did receive such contentment and satisfaction, as he was judged able and capable to be received and confirmed in the holy Ministry. Ye did me the honour to request me to preach and perform the Action on the day of his Ordination, at which assisted the Reverend Brethren, Mr. Calendrin Pastor of the Dutch Church, and Mr. Cismer Pastor of your Church: we all three together gave the Imposition of hands on the said honoured brother Mr. Stouppe. Now I put this Sermon in print, because this Action of Imposition of hands, hath been little frequent and used in your Church; for there are very near 50 years since, Mr. Aurelius, deceased son of an Italian was the last that received the Imposition of hands, and was received Minister of your Church; the other Pastors that came since, were ministers, and the most part old ones, before they were Pastors of your Church. Besides there are Ministers, especially in France, who have caused their Sermons to be printed on occasions of the like subject, and of the same nature. Add unto this, that there are many that could not be present at the Sermon, that will be glad to read that which they have not seen nor heard; and there are others that will be content to refresh their memories thereby. I have added here and there, and especially that which concerns this Country and Nation, which the shortness of time did not permit me to publish in the Pulpit. I hope that I shall have the same liberty permitted unto me, which the worthy English Ministers have had, that have preached before the Honourable Houses of Parliament; setting forth to light that which they had conceived, and premeditated in their thoughts, which the brevity of time did not give them leisure to preach; and that without any prejudice either of the Christian hearer or Reader, but rather with pleasure and much profit, and have been both praised and thanked for it. As concerning the Imposition or laying on of the hands, by us the Ministers that were present, on our said brother; it is true, that France, Holland, and here among us, and elsewhere; it is ordinarily done by one Minister alone, where there are no other ministers present, yea by one minister alone, although there are other ministers present, that give only the right hand of fellowship to the minister confirmed. Notwithstanding the Action of the Imposition of hands is a thing indifferent in the opinion and judgement of many learned men, whether one minister, or many ministers together do give the Imposition of hands on that person that is received into the ministry, so that the practice of the one ought not nor cannot prejudice or condemn the practice of the other. We have all three ministers laid our hands on Mr. Stouppe. Certes one of the Counsels of Carthage, did ordain that the ministers present, should lay hands on the head of the minister ordained; the which hath been practised at all times, yea and among the Papists; and there are Acts of Parliament in England to that effect, in the time of King Edward the 6. and of Queen Elisabeth of happy memory, and it is practised at present in London, among the English ministers; for the laying on of hands, is done by divers ministers of the company of the Presbytery. And indeed if we mount up higher, we shall find that that was practised in the Primitive Church, in the time of the Apostles, for it appears, that Saul or Paul received the Imposition of hands by many, Acts chap. 13.3. and the same Apostle writing of the Imposition of hands given unto Timothy his own son in the faith, saith, Stir up the gift of God which is in thee by the putting on of my hands, 2 Tim. 1.6. but he had said before. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery, 1 Tim. 4.14. and notwithstanding he makes mention in these two places of one same action, and of one same person, namely Timothy ordained and confirmed: Paul as he was an Apostle, being the primary and the principal in this action of the Imposition of hands, with the others. But alas we have in these times in this Land, some that say they are enlightened, having found new Lights, who are notwithstanding wand'ring stars, as Saint Judas saith; who care neither for the laying on of hands, nor of the right hand of fellowship; who as the Enthusiasts have revelations and visions; and run and prophesy (as heretofore the Anabaptists did) without any ordinary or extraordinary calling; taking a Privilege above Jesus Christ and Aaron, who took not that honour unto themselves, nor glorified themselves, but were called of God, they are blind guides, and leaders of the blind, and if the blind lead the blind, both shall fall into the ditch. God the Father of lights enlighten them, and transport them from darkness to his marvellous light, transforming them by the renewing of their minds, that they may prove, what is that good, that acceptable and perfect will of God. I beseech the same good God, that he will be pleased to strengthen you in the knowledge, which he hath given you of his holy truth in his holyword, working in you both to will, and to do, of his good pleasure, that ye may be without reproach and blameless in the midst of a crooked and perverse generation, among whom ye shine as lights in the world, holding forth the word of life. This is the wish of him, who hopes ye will accept this small present in good part, threreby ye will add an obligation to the precedent obligations unto him who is and remains.  
Reverend and Dear Brethren, Your most humble and most affectionate brother, and servant in the Lord, John Bulteel.   
1 Cor. 9.16. 
For though I preach the Gospel, I have nothing to glory of, for necessity is laid upon me; yea woe is to me, if I preach not the Gospel.  
THE Lord gave a Commandment unto Moses, to put into the Ark of the Covenant, the golden Pot that had Manna, Aaron's rod, the tables of the Covenant, and the Cherubins of glory, shadowing the Mercy seat. The Tables of the Law did represent the preaching of the Law; the Cherubims of glory shadowing the Mercy Seat, did show forth the preaching of the Gospel; the Manna did declare the Sacraments; and the Rod of Aaron did signify the Discipline. This Ark was carried by the Priests and Levites of the Law; no other among the Jews could nor aught to carry it, to show that there are none but the Ministers of God, that have authority to preach the word of God, either of the Law or of the Gospel; to give the Sacraments, and exercise the Ecclesiastical discipline. It was a particular, honour unto the Priests and Levites, but it was also a burden; and indeed the name of Priest in the holy language signifies a Prince and a servant. A Prince, there is Honour, a servant, there is service. And that excellent Apostle Saint Paul, that vessel of Election saith, 
a 1 Tim. 3.1.  This is a true saying, if any man desire the office of a Bishop he desireth a good work, in saying, excellent, he denotes the dignity of the Charge, in qualifying it a work, he signifies the charge of the Dignity, an honourable labour. In the same place he describes the duties of the Ministers of God, and the qualities that they ought to have, in the seven first verses of that Chapter.  
It is that which the Apostle propoundeth in the ninth Chapter of this first Epistle to the Corinthians; he sets forth unto us explicitly and implicitly, two sorts of Pastors; The one sort of Pastors, are such of whom an ancient Father speaks, namely chrysostom, there are many and there are few, many by name, but few in effect: who have the charge to preach the Gospel, but do not preach it; 
b Isa. 65.10.  They are watchmen that are blind, they are dumb dogs that cannot bark, as the Prophet Isaiah styles them; and therefore woe unto them because they preach not the Gospel, as the Apostle teacheth us covertly and implicitly, in this sixteenth verse of our Text. The second sort is of those that are Pastors, not only by name but also in effect; whom the Apostle subdivides in two ranks, The one, that preach the Gospel, but against their will, though the dispensation of the Gospel is committed unto them, 
c Cor. 9.17.  in the 17 verse of this Chapter, as the Prophet Ionas, who preached the word of God to the Ninivites against his desire, and as it were perforce. The others that do preach the Gospel willingly; whom the Apostle doth again subdivide into two ranks. Such as do preach the Gospel willingly and live of the Gospel, for the labourer is worthy of his hire. and Saint Paul in the 
d 1 Cor. 9.19.  14 verse of this chap. even so hath the Lord ordained that they which preach the Gospel should live of the Gospel; So Saint Peter, and the brethren of our Lord Jesus, and the rest of the Apostles, preaching the Gospel have lived of the Gospel, as the Apostle doth declare unto us openly in the beginning of this Chapter. The others that do preach the Gospel, notwithstanding do not live of the Gospel, as Paul and Barnabas among the Corinthians 
e 1 Cor. 3.4.5, 6, 7.  Have we not power to eat and to drink? have we not power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord and Cephas? or I only and Barnabas have we not power to forbear working? Who goeth to Warfare at any time at his own Charges? who planteth a vineyard and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? etc. Now S. Paul doth glory in regard of the Corinthians, because he preached the Gospel for nought, although he might have lawfully taken a Salary, which was due unto him, and according to the ordinance of Jesus Christ: and therefore he glories not in respect of God, or in respect of the Apostles; but partly in respect of the Corinthians, partly against the false Apostles. He glories not that he preached the Gospel, but that he preacheth the Gospel gratis, for nothing; for it were better for him to die, than that any man should make his glorying void, as he saith in the verse that precedes our Text. But for that he preacheth the Gospel, he cannot, no more than he ought not to glory, as he teacheth us in this 16 verse of our Text, which we have read unto you.  
For though I preach the gospel, I have nothing to glory of, for necessity is laid upon me, yea woe is unto me if I preach not the Gospel.  
A notable and noble passage of Scripture, an excellent, emphatical, and pathetical sentence, wherein there is not a word but hath its weight; in the which, we are to consider by God's grace and assistance, these two points; the first is the duty, the office and exercise of the Apostle; which is to preach the Gospel; for he saith, Although I preach the Gospel. The second point is, that the Apostle doth not glory in that he preacheth the Gospel, and that for two reason, the first is, the necessity, for necessity is laid upon me. The second is the threatening, Woe is unto me if I preach not the Gospel.  
We will not stand here to represent unto you what the word Gospel, and to preach the Gospel, signifies; because we have understood not long ago what this word signifies in the expounding of these words. 
f Gal. 1.8.  Though we or an Angel from heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. Only we will observe, that the word Gospel, is a Greek word, which in profane Greek authors signifies,  
First of all, good and happy news.  
Secondly, it signifies, the sacrifice, that they offered unto their gods, for the good news they had received, and that sacrifice was called Gospel.  
Thirdly, it signifies the Salary and reward, or the gift that was made unto him that brought the good news and that gift and Salary was called Gospel. But in holy Scripture; the word Gospel signifies by excellency the good news; and solemn publication, of 
g 1 Tim. 3.16.  the Son of God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. 
h Apoc. 14.6.  The everlasting Gospel, which hath been preached since the fall of man in the beginning of the Creation; and shall last unto the end of the world. The Franciscans had invented and published a book full of horrible blasphemies, which they named, the Gospel of the holy Ghost, or the everlasting Gospel; saying, that the Gospel of Christ should not last above fifty years. But the Book was refuted by Guiliemus de sancto amore, condemned by the Pope and secretly burnt.  
Now the holy Apostle Saint Paul, did preach the Gospel in Arabia, at Damascus, in Antioch at Cyprus, in Licaonia, at Lystra, at Pisidia, in Macedonia, at Athens, at Corinth, in Asia, in Europe, at Troas, at Miletum, in Jerusalem, at Rome, in Pamphilia, at Pergamus, in Attalia, in Mysia, at Salanus, at Paphos, in Samothracia, at Neapolis, at Philippi, at Berea, at Thessalonica, and other places. 
i Rom. 15.19.  Through mighty signs and wonders, by the power of the spirit of God, so that from Jerusalem, and round about unto Illyricum, he fully preached the Gospel of Christ. The Apostle therefore preached the Gospel of Christ, and that at all times, and in all places, according to his Apostolical charge, and laboured more abundantly than all the Apostles 
k 1 Cor. 15 10. : Yet not he, but the grace of God which was in him. Now although he preached the Gospel in this manner, with so much labour and pains, he hath not wherein to glory, and that is the second point that we have to observe; when he saith,  
I have nothing to glory of. Although the Gospel is an excellent thing, and the preaching thereof an Honourable work; although I have preached the Gospel, I have nothing to glory of; he glories indeed in many other things, in that he hath exercised his office to teach with a pure conscience. 
l 2 Cor. 1.12.  For our rejoicing is this, the Testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world, and more abundantly to you ward. He glories in the hope of the Glory of God, and in his afflictions. 
m Rom. 5.2, 3.  We rejoice in hope of the glory of God, and not only so, but we glory in tribulations also. He glories in his infirmities. 
n 2 Cor. 12 5.  Yet of myself I will not glory, but in mine infirmities. He glories in the Cross of Christ, 
o Gal. 6.19  God forbidden that I should glory, save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me, and I unto the world, But we read not that he glories in that he preached thd. Gospel; because he did not seek his own Glory, nor the glory of men, but the glory of God. 
p Rom. 5.11.  We joy in God, through our Lord Jesus Christ. The Pharisees did love more the glory of men, than the glory of God; but the Apostle who had been a Pharisee, was no more one, and did not seek his own glory; but was an Apostle, and servant of Jesus Christ; did imitate his Master; who said, 
q Joh. 8.50.59.  I seek not mine own glory. If I honour myself, my Honour is nothing; and Saint Paul saith, 
r 1 Thes. ●. 6,  nor of men sought we glory, neither of you, nor yet of others. So we speak not as pleasing men, but God, which tryeth our hearts. We are your servants for Christ's sake, and we do not preach ourselves, but the Lord Christ? he 
s Joh. 7.18.  that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him, saith Christ; and therefore, 
t 2 Cor. 5.12.  we commend not ourselves unto you, but give you occasion to glory on our behalf, not being covetous of vainglory. 
u 1 Cor. 35 6, 7.  I have planted, (saith Paul) Apollo watered, but God gave the increase, so then neither he that planteth any thing, nor he that watereth, but God that giveth the increase. Who then is Paul, and who is Apollo? but Ministers by whom ye believed? The Apostle therefore had no other aim nor end, but the advancement of God's glory, the Kingdom of Jesus Christ, and the salvation of men: he was not swollen with ambition, nor desirous of vain glory, but he endeavoured only to cause the light of the Gospel of the glory of Christ to shine: he did glory not in his parentage, nor in his riches, nor in his wisdom, nor in his strength, but in God; according as 
x Cor. 1.31.  it is written, He that glorieth, let him glory in the Lord. He might well glory that he was elected, 
y Luk. 110.20.  that his name was written in heaven, but although he preached the Gospel he had nothing to glory of, and gives the first reason; saying, For necessity is laid upon me, to wit, to preach the Gospel; that which I necessarily do, hath nothing of Apostolical glorying; for necessity takes away all matter and occasion of glory. Now this necessity is laid upon me, and therefore I have not wherein to glory.  
Where observe here, that the Apostle speaks not here of a necessity of constraint; (as we speak in the Schools) as if the Apostle did not preach the Gospel willingly, but against his mind, and will: God forbidden that we should suspect any such thing of our Apostle; who was not only ready and willing to preach Christ; 
z Act. 21.13.  but he was ready also to be bound, yea to die at Jerusalem for the name of the Lord Jesus. And in this Chapter, here of our Text, he doth 
* 1 Cor. 9.17, 18.  it willingly and hearty; which appears, because he preached the Gospel without charge. 
* 1 Pet. 5.2  Ye fed the flock of God, not by constraint but willingly, not for filthy lucre, but of a ready mind, as Saint Peter writes. Behold the ready courage of the Prophet Isaiah, as soon as he heareth 
a Isa. 6.8.  the voice of the Lord, saying, whom shall I send, and who will go for us? he presents and offers himself immediately, and saith, Here am I, send me. In like manner the Apostle 
b Rom. 15.15.  was ready to preach the Gospel, as much as in him was; for as soon as he hears the voice of the Son of God thundering from heaven; he asks 
c Acts 9.6.  trembling and astonished; Lord, what wilt thou have me to do? and immediately obeys the voice of Christ; he speaks freely in Damascus, confounds the Jews, and confirms that Jesus is the Christ; and therefore, O King Agrippa, 
d Acts 26.19.  I was not disobedient unto the heavenly vision, but shown unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, etc. and therefore the Apostle did preach willingly and not by compulsion; he speaks not of a necessity of coaction, but he speaks of another necessity. This necessity is twofold; the one in regard of the people, and the other in regard of himself.  
First of all, in regard of the people; for it was necessary that the Apostle should preach the Gospel unto the people of God; because that the Ministry of God's word is so necessary, that the saviour of the world saith 
e Luke 10.42.  One thing is needful. And the wise King Solomon foretelleth; 
f Prov. 29.18.  Where there is no vision the people perish, and there is no light of the sun, nor meat nor drink, so necessary to foment and nourish this animal and corruptible life; as the ministry of the Apostles and Pastors, is to preserve the Church of God, and to foment and cherish it with the word of God, which is the spiritual food of our souls.  
The second necessity is in regard of himself, in as much as he was an Apostle; for necessity was laid upon him to preach, which was in respect of the necessity of obligation, and that was double.  
1. In regard of the Commandment of God, for God had called Paul to the Apostleship, and had commanded him to preach, 
h Rom. 1.1  Paul was called to be an Apostle separated unto the Gospel of God and as it is said of the Prophet Jeremiah, 
i Jer. 1.5.  Before I form thee in the belly, I knew thee; and before thou camest forth of the womb I sanctified thee, and I ordained thee a Prophet unto the Nations. So the Apostle tells us of himself. 
k Gal. 1.15 16.  When it pleased God, who separated me from my Mother's womb, and called me by his grace to reveal his son in me, that I might preach him among the Heathen. And Cstrist calls unto Paul, 
l Acts 26.16, 17.  rise & stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee. And therefore 
m Amos 3.8.  The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy? Amaziah the Brief of Bethel said, 
n Amos 7.12, 13, 14, 15.  unto Amos; O thou Seer, go flee thee away into the Land of Judah, and there eat bread, and prophesy there; but prophesy not again any more at Bethel; for it is the King's Chapel, and it is the Kings Court. Then answered Amos and said to Amaziah, I was no Prophet, neither was I a Prophet's son, but I was an herdman, and a gatherer of Sycomore fruit; and the Lord took me as I followed the flock, and the Lord said unto me, go prophecy unto my people Israel. As if Amos had said, I did not heretofore prophesy, but now I do prophecy, for there is a necessity laid upon me to prophesy. So Saint Paul was neither an Apostle, nor an Apostles son, but a Pharisee, and a persecutor of the Apostles, and disciples of Christ, and of his Church; but after he received a Commandment from Christ, Go, I do ordain thee a minister of the Gentiles: this necessity was laid upon him to preach the Gospel. This necessity of God's command did make Moses to teach the people of the Jews, although he was adopted son of the daughter of Pharaoh. It was this that induced the Prophet Isaiah to prophesy, although rich, and noble, being the uncle unto the King Manasses (according to the opinion of the Hebrews) So likewise Paul though an Hebrew of the Hebrews, of the tribe of Benjamin, a Pharisee as touching the Law, brought up at the feet of Gamaliel, did preach; for the necessity of Gods Command occasioned the necessity of obligation: Saint Paul was obliged by the Commandment of God to preach the Gospel, without any glorying therein; 
o Luke 17.10.  When ye shall have done all those things which are commanded, you say, we are unprofitable servants, we have done that which was our duty to do, saith Christ the Saviour of the world unto his Disciples.  
2. Saint Paul was bound to preach the Gospel by his calling, for his office, and those excellent and eminent titles of his vocation did oblige him to do it, the prophets, the Apostles, the Evangelists, and Ministers of the word of God, are styled the Chariots of Israel, and the horsemen thereof; Angels, watchmen, Bishops, overseers, superintendants, fishers of men, the light and salt of the earth, workers and labourers, yea labourers together with God, bvilders, vinedressers, Pastors, spiritual Fathers, Stewards of the mysteries of God, saviours, stars in the right hand of Christ; and other such titles and admirable names that are attributed and appropriated unto them in holy scripture; to show and signify their calling, their charge, their duty, and their honour. We read that Timotheus the Musician was so expert, learned and admirable in his art; that he made of men, Lions or Lambs, when he would; for playing on his instrument, he did so stir up and encourage Alexander the great, that he did arm himself with all his armour, animated and provoked with courage, and force to go and fight against his enemies, and then on a sudden changing the tune and notes, he touched so sweetly on the strings of his instrument, that he did pacify and mollify King Alexander, he did calm him and made him as supple and quiet as a Lamb. The Ministers of God are entitled Boanerges, which is the sons of thunder, Mark 3.17. who animate and encourage the faithful 
p Eph. 6 19 15, 16, 17.  to take the whole armour of God, having their loins girt about with t●ruth, and having on the breast plate of righteousness, their feet shod with the preparation of the Gospel of peace, above all taking the shield of faith, and the helmet of salvation, and the sword of the spirit, which is the word of God. By these heavenly weapons they fight against the Devil, the world, and the flesh, and have the victory over them. They are besides in another consideration styled Boanerges the sons of thunder, to thunder the Judgements of God against sinners, and to draw them to repentance and humility, and to reclaim them, and make them as tame, & quiet as lambs. The ministers are also named Barnabas (which is being interpreted the son of consolation, Act. 4.36. to comfort all that mourn) 
q Isa. 61.1.  to preach good tidings unto the meek, to bind up the broken hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound. They are styled Barsabas, Acts 1.23. to wit sons of Conversion, converting sins to repentance, yea and they are called Bar-jonas sons of the dove, that is to say, sons of peace and reconciliation. So that these titles which are given them do show their Office and duty, their honour and charge, for it is not an idle dignity, but a work and honourable burden. Thus in the Old Testament 
r Habbak. 1 1.  The burden which Habbakuck the Prophet did see, and Saint Paul in the new Testament calls it 
s Rom. 1.5.  grace and Apostleship or charge of Apostle. Now these titles above mentioned did appertain unto Paul as an apostle and Evangelist, to represent his vocation, office, obligation, and therefore necessity was laid upon him to preach the Gospel.  
But besides this twofold necessity; there was another necessity that did press and urge him, namely the threatening and curse of the Lord, in case he shown himself refractory, and disobedient and would not preach the Gospel, and that is that which the Apostle propoundeth in the last place, which he saith, Yea woe is unto me, if I preach not the Gospel.  
Here we must observe that the word Woe is taken in holy Writ two manner of ways.  
1. It doth signify a corporal woe, a temporal curse, calamity and misery.  
2. A spiritual and everlasting woe and curse. When Jesus Christ said, 
u Mat. 24.19.  Woe unto them that are with child, and to them that give suck in those days; he speaks not there of a spiritual and eternal woe, but of a temporal and corporal woe, whereunto women that are with child and that give suck, shall be subject in those times. But when he saith, 
x Luk. 6.25  Woe unto you that are rich, for ye have received your consolation, etc. He speaks of a spiritual and everlasting woe: so the rich man that had had here on earth his consolation, was in eternal desolation and misery in hell. For 
y Luk. 16.5.  Abraham said unto him, son, remember that thou in thy life time received good things, & likewise Lazarus evil things; but now he is comforted and thou art tormented. And the Reprobates do feel in hell unspeakable torments, which eye hath never seen, nor ear heard, neither hath entered into the heart of man, crying out uncessantly, Woe, woe unto us.  
Now when the Apostle saith here, woe is unto me, he means it not in the first sense, he speaks not of a temporal and corporal woe; he would and should rather have said in that sense, woe is unto me that I preach the Gospel, and happy should I be, if I did not preach the Gospel, for the apostle because of the preaching of the Gospel, was in temporal misery, in afflictions, in tribulations, in persecution in prison, wipped, stoned, and in extreme danger of death. The prophet Jeremiah cries out 
z Jer. 15. 1●.  Woe is me my mother, that thou hast born me a man of strife, and a man of contention to the whole earth, and elsewhere he saith, I 
a Jer. 20.7.8  am in derision daily, every one mocketh me, for since I spoke I cried out, I cried violence and spoil, because the word of the Lord was made a reproach unto me, and a derision daily. Even so the Apostle might very well say of himself; woe unto me that I preach the Gospel, for I am esteemed a man of strife for the Gospel's sake, 
* 1 Cor. 9.9 13.  We are made a spectacle unto the world, unto Angels and to men, we are made as the filth of the world, and are become the offscouring of all things unto this day. The Apostle therefore takes not this word woe in this sense; but he means first and principally of internal and eternal woe; everlasting damnation and death hangs over my head, if I preach not the Gospel, and this necessity is imposed on him if he will not incur eternal death, therefore he adds in this ninth chapter of our Text, Lest by any means when I have preached to others, I myself should be a cast away. And else where, 
b 2 Cor. 13.6.  I trust that ye shall know that we are not reprobates. And therefore he exhorts his disciple Timothy, 
c 1 Tim. 4, 16.  Take heed unto thyself and unto the doctrine, continue in them, for in doing this, thou shalt both save thyself, and them that hear thee. It is not to say, that Pastors are the saviours of men, but God doth use and employ their ministry to save them; they are like the finger of Saint John Baptist, showing them Christ, and saying, Behold the Lamb of God which taketh away the sins of the world. Or like unto those that brought unto Jesus Christ the blind or lunatic, or that had the palsy, or possessed with Devils, or such like, that he might heal them. Now the word of God threatens those shepherds that do not their duty, nor execute their office, 
c Ezech. 39 2.  Woe be to the shepherds of Israel that do feed themselves; should not the sheperds feed their flocks? in like manner the Prophet Jeremiah speaks in the name of the Lord, 
e Jer. 23.1.  Woe unto the Pastors that destroy and scatter the sheep of my Pasture (saith the Lord) and our Lord Jesus Christ did pronounce the sentence of woe against the Scribes, Pharisees, and Doctors of the Law; 
f Mat. 23.13, 16.  Woe unto Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of heaven against men, for ye neither go in yourselves, neither suffer them that are entering to go in, etc. woe unto you blind guides. It is not therefore without ground and reason that the Apostle saith here, woe unto me, if I preach not the Gospel of Christ.  
Observe again, that the Apostle saith here, if I preach not the Gospel; he says not if I preach not the traditions of the Pharisees, the ceremonies of the Jews, the injunctions of men, or the Statutes of Princes, but the Gospel which Jesus Christ hath preached and commanded; and therefore not another Gospel, it is not to say that there is another Gospel, another Jesus, another spirit, 2 Cor. 11.4. (for there is but one true Christ, one true Gospel, to speak properly) but it is 
g Gal. 1.7.  a perverting of the Gospel of Christ, as we call the false Church, a Church but abusively, and clear from the right use and sense; now as woe is unto him if he preacheth not the Gospel, so woe is unto him if he preach another Gospel than the Gospel of Christ. Therefore the Apostle protests 
h Acts 20.27.  That he hath not shunned to declare all the Council of God, and that he had received of the Lord that which he had delivered unto them, 1 Cor. 11.23. not man's tradition in lieu of God's commandments (as Christ reproaches the Pharisees) but teaching and observing all that was commanded to the Apostles to keep and teach, according to this commandment, Saint Peter saith, 
i 1 Pet. 9.1.  If any man speak, let him speak as the oracles of God: this was represented by Aaron who had round about the hem of his garment bells of gold and pomegranates between them, Exod. 28.33. the sound of the bells signified the preaching and that divine and excellent harmony of the true and pure Doctrine of the word. And certes, Pastors are the Ambassadors of God. Now as an Ambassador of a King dares not advance any thing of his own, nor exceed or go beyond his Commission; but governs himself according to his commission and prescriptions that are given him in writing by him that sends him. Even so the Ministers of the Gospel who are the Ambassadors of the great God, do in like manner. The voice of God saith unto Isaiah the Prophet, 
k Isa. 90.6.  Cry; he dares not notwithstanding cry of his own head, or put forth his own intention, his own invention, but he saith unto God, What shall I cry? then the voice doth suggest unto him the matter and subject of the cry; thence it came to pass that he was accustomed to close all his prophecies with this sentence, as he saith in the precedent fifth verse of that chapter, for the mouth of the Lord hath spoken it. 
l Isa. 1.7.9.  The Lord saith unto Jeremiah, whatsoever I command thee, that thou shalt speak, and the Lord put forth his hand, and touched his mouth, and the Lord said unto him, behold, I put my word in thy mouth. It is that which the Prophet Ezekiel represents unto us, what God speaks unto him, saying; 
m Ezech. 3.1, 2, 3.  Son of man eat this roll, and speak to the house of Israel; then I did eat it, than he said, go, get thee unto the house of Israel, and speak with my words unto them, giving to understand thereby, that his prophecies were a recital of the words contained in the roll, which was given him to eat; according to which the Prophets ordinarily began their prophecy. Thus saith the Lord, and the mouth of the Lord hath spoken it: To give us to understand, that the Prophets, Apostles, and Pastors, ought not to teach or preach any thing, but the word and will of God; for if they prophesy, teach or preach any thing but the word of God and the Gospel of Christ; woe will befall them.  
These things being thus briefly expounded, it remains that we apply them unto ourselves, to our use, and for our instruction.  
From hence we have an use of redargution; for this Doctrine condemns those of whom Gregory speaks, the world is full of priests, and notwithstanding, there are found but few Labourers in the harvest; they take upon them the office, but do not execute the charge, they leave the charge, the preaching and the office, and take the benefice and benefit thereof, such are Archbishops, Cardinals, and Bishops among the Papists; we may also say, some of our Bishops, and some of our Ministers of the word of God among us in this Land, who esteem nothing in this world more unworthy of their persons, than the charge of teaching; and seems unto them that it is a thing too low, contemptible and inferior unto the Episcopal and Ministerial dignity, to preach the Gospel, and notwithstanding they do possess and enjoy great Benefices and revenues. Saint Paul saith here, woe is unto me if I preach not the Gospel, but they say clean contrary, woe unto us if we do preach the Gospel. The Apostles said, 
n Act. 6.2.9  It is not reasonable, that we should leave the word of God, and serve Tables; but we will give ourselves continually to prayer, and to the Ministry of the word. But the Popes, Cardinals, Archbishops, Bishops, in a contrary sense do the quite contrary, it seems unto them that it is not reasonable, that they should leave the politic affairs of the State to preach the word; they esteem it to be a base and vile thing to preach the Gospel, whereas 
o Pet. 1.12.  the angels themselves desired look into it, to search and know the depth, and the bottom of this profound mystery of the Gospel, yea they were joyful and ready to preach the birth of Christ 
p Luk. 2.10 13, 14. ; Behold I bring you tidings of great joy, and with the angel there was a multitude of the heavenly host, praising God and saying, glory to God in the highest, and earth Peace, good will towwards men. The charge of the Ministry is so honourable, the burden so heavy (saith chrysostom) that it is formidable unto the angels, that the Angels themselves notwithstanding, would esteem it an honour, and would crouch and stoop their shoulders to bear it; and therefore, how noble, how rich, how honourable soever men are let them not think that the Ministry is too vile or unworthy of them, but rather that they are unworthy of the Ministry, as it appears by the forementioned and forenamed titles; for they are fellow servants with the angels, yea they are styled angels; yea to which of the angels, unto which of the Princes of the world, did God at any time time say, that which he said unto his apostles & ministers? 
q Mat. 16.19.  whatsoever you shall bind on Earth, shall be bound in Heaven, Whatsoever you shall lose on Earth, shall be loosed in Heaven. And 
r John 20.23.  whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained. But if the Cardinals, Archbishops and Bishops of the Romish Church do preach, it is but rarely and seldom; and when they preach and teach, they do not preach the word of God, but false doctrine, the traditions of men; the superstitious ceremonies of the Pope; they feed the people with Fables, and curious Questions; so that in what manner soever we do consider them they are ranked and comprehended within and under the curse, Woe unto them because they preach not the Gospel.  
2. This condemns those that swell and raise up themselves against God and against his Church, by ostentation, ambition or vain glory; a vice altogether unworthy of pastors, and Ministers of God's word, and notwithstanding a common vice, but a dangerous one; so that it is a safer thing to hear the word of God than to preach it; for he that hears God's word learns to humble himself, but he that preaches, is in danger to exalt himself; for the more he receives the graces of God, the more he is subject to ambition, and certes we see, that the Apostle Paul was in danger to exalt himself above measure, in that he was an Apostle, 
s 2 〈…〉 4.7  And through the abundance of the revelations, caught up to the third heaven into Paradise, heard unspeakable words, which is not lawful or possible for a man to utter; there was given unto me a thorn in the flesh, the Mssenger of Satan to buffet me, lest I should be exalted above measure. Pirncipally this sin is incident to novices and young ministers 
t 1 Tim. 3.6  who are in danger to be lifted up with pride, and to fall into the condemnation of the Devil; as if he should have said, he will glory in that he is a minister, 
u Mat. 7.22.  and preacheth; Lord, Lord, have we not prophesied in thy name? O we must not glory in that, for though I preach the Gospel (saith Saint Paul) I have nothing to glory of. If Saint Paul, so great, so excellent an Apostle, could not glory in that; who in all his Epistles abaseth himself, that God may be his all, and may be thereby exalted and glorified, who will know nothing, save Jesus Christ, and him crucified; who protests that he will glory, not in his virtues, not in his merits, but in his infirmities, that the power of God may rest upon him. If such an Apostle so sensible of his infirmities, so humble by reason of them, such an Herald of the mercy of God, such an enemy of the merits of men, such a trumpeter of their sins and demorits, if such an Apostle could not, would not boast of such things, and especially would not glory in the preaching of the Gospel, because necessity was laid upon him, and woe unto him if he did not preach it: how much less the Pastors and ministers of the word of God, inferiors to so great an Apostle, have they matter and occasion to glory therein? by reason of that necessity and of that threatening.  
But to come nearer unto ourselves, and to apply those things and uses to us that are Pastors, and to the brother whom we are to establish and ordain unto the holy ministry, (without making a particular application unto our said brother, as we might) We learn, and he also, our duty, which is proposed at length in this 9 chapter of the 1 Cor. and in the first of Timothy chap. 3. and in first chapter of Titus, which we will read to you anon.  
The first and principal duty is to preach the Gospel, and teach the truth, and will of God contained and revealed in the sacred Scripture, 
x 2 Tim. 3.16, 17.  Given by inspiration of God, and profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto oll good works, sufficient not only for our salvation, which the Papists confess, but also for our instruction which they deny; witness Bonner, Bishop of London, who examining a martyr and telling him that he was a right Scripture man, and would have nothing but Scripture; and his Chaplain, who said that he would have nothing, but his little pretty God's book. And is it not sufficient said the martyr for our salvation, yes said he it is sufficient for our salvation, but not for our instruction: O replied the martyr, God send me the salvation, and you the instruction; and truly if it be sufficient for the one, it is also for the other; for in the 13th v. of the same chapter, it is able to make thee wise unto salvation, and that not only the man of God, the minister, the Doctor; but also the simple, the ignorant; it maketh wise the simple, Psal. 19.8. for if it appertains only to the learned and wise to read the Scriptures, it appertaineth to none; for no body is learned and wise before he hath read the holy scripture: We read not the word of God because we are learned and wise, but to become so. It is that holy scripture, which is styled a long Epistle, which the Creator sends to the creature; the Testament of God the son, and the Library of God the holy Ghost; the book of the love of God; the mirror of man's misery, and of divine grace, the rich treasury of the King of glory (wherein the spiritual manna and the water of life are to be found) the Arsenal and Armoury of the faithful, a sword with two edges, a touchstone of truth, a lantern to our feet, and an anchor in the time of tempest yea, the sacred Scripture is called a Paradise; God (saith Ambrose) walked of old in Paradise, and now God walketh in Paradise, when I read the sacred Scripture, Genesis is a Paradise, Deuteronomy is a Paradise, the Gospel is a Paradise unto me, etc. and truly well may it be called a Paradise, for the faithful cannot find a pleasanter place than in the Paradise of holy Scripture, where the tree of knowledge is, not that was forbidden, but that which is appointed of God for the elect; where standeth in the mids thereof, the tree of life which is Christ, the door whereof is not kept by Cherubims with the fiery sword, but is opened unto all that are hungry; there are the rivers of lively waters to refresh those that are a thirsty, there are trees planted by God, that is, the Patriarches, prophets and Apostles, where the air is calm; the sweet air and refreshing breathing of the Holy Ghost; it is there where the voice of God is heard, not calling Adam where art thou, but inviting all sinners unto him, Come unto me all ye that labour and are heavy laden, and I will give you rest, leading them directly unto the tree of Life, refreshing them and comforting them. The Garden of Eden out of the which Adam was thrust forth, had but the shadow of the true, , and sweet pleasures which the faithful do enjoy in this Garden of holy Scripture, wherein they hear the voice of God, see the apparition of Angels, are conversant with the holy Patriarches, and Prophets, and Apostles, yea with Christ himself, and do feed with great delight on the fruit of the tree of Life; and therefore let us content ourselves with this Paradise, and contain ourselves within the limits and close of the holy Scripture, without going for h out of it.  
Again the sacred Scripture is compared unto a Map, containing a description of the place of our sojourning here in this vale of misery, of our journey towards our heavenly Jerusalem, containing all things necessary for us in this our pilgrimage, both for our instruction and provision, as also for our salvation. Beyond this sacred Scripture, and without the Map thereof, there are nothing but uncertain and unknown things. The Cosmographers who describe the world, are wont to place in the lower most part of their Maps, the far distant Regions and unknown unto them, these words, Terra incognita, and say beyond these Countries are nothing but wildernesses of sand, without water, full of foul, wild and venomous beasts, or ponds of unnavigable mud, or Scythia habited for cold. So beyond the sacred Scriptures, there are nothing but unknown Lands, deserts full of sands of humane traditions, stinking pools, cruel and venomous beasts, that is to say, of false opinions, and detestable heresies, unknown and doubtful ways. Beyond this holy Scripture, there is nothing, but Scriptura incognita, the unknown Scripture, and unwritten word dangerous gulfs, where the anchor of our faith can take no hold, where all our sounding plummets are too short, and cannot sound the bottom thereof, and where we must of necessity make shipwreck of our faith; and therefore we must of necessity keep ourselves within the M●p of the holy Scripture, the Seaman's compass, the rule of sobriety, the bridle of our discourse, the limit of our faith, lest we be tossed and cast upon some unknown coast and so perish; we rest ourselves in the haven of the true faith (saith Austin) where no tempest of troublesome curiosity, or of false doctrine can either trouble us, or at least drown us, and therefore let us be strong in faith, and hold that which we have, as Christ exhorts the angel of Thyatira, let us hold steadfast that which we have received, and continue fast and constant in the Doctrine that we have, which is the true and old Doctrine, and not new, as that of the Heretics.  
For we may demand of the Heretics and with good ground, as Optatus did of the Donatists; an account of the beginning of their Chair, to wit of their Doctrine, which like unto Jona's gourd came up in a night, and perished in a night; having taken their beginning and birth since few days. Now if they demand where is the beginning of our Chair, or Doctrine, we answer in the and from the sending of the Apostles; if again they ask a testimony thereof, we will produce the same Doctrine which the holy Scripture contains, which resounds in our pulpits, which sounded or rather thundered in the Chair of the Apostles: The ancient Heathens believed and held, that the fountain Arethusa which did spring out in Syracuse in Sycilie, was the river Alpheus; by what argument could they be persuaded, that the same water which loseth itself in the sea, or under the mediterranean sea, could in so long a space spring and rise up from the Land of Moreah, as far as Sicily; because that those things that were cast into that river were found again by the means of the said fountain in Syracuse. Even so we affirm that our Chair or doctrine hath taken its beginning from the time of the Apostles, although it hath been mixed or swallowed in the sea of this unclean world, full of corruptions, of false Doctrine, and manners; because it brings back unto us that precious pearl, carried away and as it were ingulphed into the bottom of the sea, by the power partly of error, partly of persecutions, (but from the presence of those only unto whom God hath sent the efficacy of error, because they would not receive the love of truth, that thereby they might be saved) Consider thou Ionas, the type of the body of our Lord Jesus Christ, and therefore also of his Church, thou seest him swallowed up by the Whale, thou seest him devoured, and thou hast some reason to believe it; at the only word, at the twinkling of the eye of the Lord, this monster vomits out Jonah upon the dry land, a Herald ordained to go from thence to preach unto the Ninivites, to a people aliens from the Church; and dost thou find it strange that this poor Church, which Popery as it were swallowed up, God willing it, having foretold it heretofore, maugre her power and malice, she hath vomited it up again, and rendered it in our days, and for to preach the Gospel more gloriously, yea and that to ourselves? So then we bring that which the Apostles have brought, have delivered unto us, and have taught us; and therefore let us retain and maintain these Doctrines.  
And let us reject all false irregular and erroneous doctrines, which have too much the vogue and sway in these countries'. For England that was heretofore a Paradise, even as the Garden of the Lord, is alas become a Bochim, a valley of tears, an Aceldama, a field of blood, a Golgotha and Mount of Calvary, a Charnel of skulls, a common sink and sewer of all sorts of Heresies, and that there are here among us as many or more sects and opinions than there are among all the reformed Churches in Europe. There is a place near London, named the Isle of dogs, but alas how many kinds of dogs are there in this Island of England. The sacred Scripture compares divers kinds of persons to dogs; the 
a Mat. 7.6.  profane persons, 
b Phil. 3.2.  the Schismatics, 
c Isa. 56.10  mercenary Pastors, 
d Ps. 22.17.  the persecutors, the Apostates; and especially those may be called dogs, that do bark against the Deity of God, or the Trinity of persons, 
e 2 Pet. 2.22.  as Arrius, Sabellian, Servetus, Socinus, and other blasphemous Heretics. Such an one was Lucian, a dog in condition, who for his impiety was devoured by dogs. Such an one was Julian the Apostata, who being struck with an unknown dart, casted up his blood with his hand towards heaven, crying aloud, Thou hast overcome O Galilean, thou hast overcome. The Arminians, and Socinians do agree together in many errors, that a man may say of them as of old, as of Plato and of Philo; either Philo doth Platonise, or Plato doth Philonise: So either the Arminians do Socinianise, or the Socinians do Arminianise in divers points, as concerning Predestination, original Sin, the unperseverance of Saints touching the kingdom of Christ, universal grace, the Sacrament of Baptism, & of the holy Supper of the Lord, and divers other things, & among other points concerning the Son of God; saving, that the Son of God cannot rightfully & truly be called Jehovah, God of himself, and by himself, that the arguments taken from the works of the creation, from the attributes of eternity, from the name of Jehovah, etc. are not sufficient to prove the Deity of the Son of God; that Christ is named the Son of God in respect of his marvellous conception, his anointing, his resurrection, ascension, & his sitting at the right hand of God; & is it not that which the Catechism of the Socinian Churches in Poland, and in Lithuania doth teach; affirming that there is but the Father of our Lord Jesus Christ, who is the only true God; that that man Jesus of Nazareth, born of the Virgin is not God, etc. A book full full of blafhemies against the son of God: a book that hath been reimprinted in England, without the knowledge of the superior powers. A book which deserves to be burnt) and it is said it hath been) the Printers and furtherers thereof worthy to be punished, but O Lord how long? we read a notable example in the Ecclesiastical history. Amphilochius, an orthodox Bishop in Licaonia, made a request unto the Emperor Theodosius, to be pleased to make a decree for the banishment of the Arrians out of his Empire, but the Emperors rejected it, as an unjust and cruel request; and which could not be executed without danger. Now the Bishop thought on a way how the Emperor might be moved to consent to his request He came one day with other Bishops to the imperial Court, 
Theodor l. 5 c. 16.  at the time that the Emperor Theodosius sat on his throne and Arcadius his son sitting on his side, newly designed Emperor with him to congratulate them; which the Bishops did and did congratulate both the Emperor and his son Arcadius, but Amphilochius did bow to the Emperor Theodosius, with all reverence and humility, but he did it not to his son Arcadius; the Emperor thought he did not do reverence to his son, either because he saw him not, or by forgetfulness; shows him his son, and adviseth him to salute and honour him; but Amphilochius told him, He that honours the Father honoureth the son; the Emperor taking this act, this fact to heart, with a kind of indignation replied unto him, He that dishonoureth the Son dishonoureth the Father; and commands those about him to cause him to avoid the Court. Amphilochius having that which he desired to attain unto his aim and end, cried out, O Emperor dost thou take so to heart the contempt of thy son? dost thou think that in dishonouring thy son, I dishonour thee? and dost thou not think, that in dishonouring the son of God, thou dost not dishonour God the Father? remember that God hates those that dishonour his Son: doth he not say 
f Josh. 5.23.  that all men should honour the Son even as they honour the Father; he that honoureth not the Son honoureth not the Father which hath sent him. The Emperor was so much moved with this answer, admiring the wise boldness of the old man, that he descended his throne, embraced the Bishop, confessed he had told the truth, asked of him pardon, and made an Edict, banishing the Arrians out of his Empire: And certes Saint John saith, 
g 1 John 2.23.  Whosoever denyeth the Son the, same hath not the Father; but he that acknowledgeth the Son, hath the Father also. Whosoever therefore preacheth another Gospel, another Jesus, another Spirit, is accursed; and if any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 1 Cor. 16.22. O that these Blasphemers that sin against God the Father, in sinning against God the Son, either in regard of his person, or of his divine or humane nature, or of his offices, were suppressed in England: For how can we be said to honour God the Father, if we permit that God the Son be dishonoured?  
2. The Ministers of the Gospel ought and are to preach the Gospel, not only in regard of the Doctrine, but also in respect of a holy conversation of life; edifying the Church of God, as well with the one hand as with the other; by the preaching of the word, and by good example. For otherwise the Pastor will ruin the Church of God, more by his bad life, than he will edify it by his wholesome Doctrine; He will destroy that which he hath built, and will pluck up with one hand, that which he hath planted with the other; for the people look as much or more to his life and conversation, than to his preaching. He that preacheth well, and lives ill, is like the statue of Mercury, who shows the way unto others, but doth not bow one step; he resembles the Scribes and Pharisees, that sent the wise men of the East, that came to adore Jesus Christ to Bethlehem, but stirred not from their houses; they are like unto the Comedian, who crying with a loud voice, O heaven, showed with his finger the earth, which the principal Magistrate beholding, could not fit longer in his place, but rose and withdrew himself from the company in a fury, saying, this man hath made a solecism with his hand. So they that have Heaven at their tongue's end, and the earth at their finger's end, speak false and bad Divinity, whereas they might avoid such an incongruous irregularity, and make a congruity between the tongue and the hand, if they did as they speak, and lived as they preach. They are like to those that built the Ark of Noah, but did not enter into it, and were not saved; so that those who build the Church of God by their preaching, but are not of the Church by faith, which worketh by good deeds, shall not be saved. They will say in the last day of Judgement to Jesus Christ the Sovereign Judge, 
i Mat. 7.22, 23  Lord, Lord, have we not prophesied in thy name, and in thy name done many wonderful works? but the Judge will say unto them, I never knew you, depart from me ye that work iniquity 
k Psal. 50.16, 18.  
k Ps. 50, 16, 18  What hast thou to do to declare my statutes? or that thou shouldest take my Covenant in thy mouth? seeing when thou sawest a thief, thou consendest with him, and hast been partaker with adulterers. Origen being excommunicated, for offering Incense on the altar, and so denying covertly Jesus Christ, requested by some to expound unto the people a a passage of Scripture, fell by God's providence on these 16, 17, 18 verses of this 50. Psalms; shut up the book, not able, not willing to expound that place, and wept, and all the people wept with him. 
l Rom. 2.21, 22 23, 24.  Thou which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorest Idols, dost thou commit Sacrilege? thou that makest thy boast of the Law through breaking the Law, dishonourest thou God? for the name of the Lord is blasphemed amomg the Gentiles through you. And therefore let us endeavour to marry our preaching with our life, lest that by any means having preached to others, we ourselves should be cast away and reprobates, 1 Cor. 9.27. Let us build the Church of God with the one and the other hand; 
m 1 Tim. 4-13. 12.14.  Let us give attendance to reading, to exhortation, to Doctrine, and be also patterns of the believers, in word, in conversation, in charity, in spirit in faith, in purity, and that in consideration of the laying on of the hands of the Presbytery, as it is in the 19 verse of that same Chapter.  
We intent not to discourse here of the Imposition, or of the laying on of the hands upon the sacrifices, upon particular persons in blessing them, or in healing them, and such like things. But we say that the Imposition or the laying on of the hands, is not a naked ceremony (as some suppose) as if it were of no efficacy; or on the other side, as if it did imprint an indelible character, which cannot be blotted out, (as the Papists say) or in breathing on persons as the Bishops do, and saying to them Receive ye the Holy Ghost, they received the Holy Ghost; as Christ in breathing on the Apostles, and saying, Receive ye the Holy Ghost, they received the Holy Ghost; or as the Apostles in laying the hands on some who received the extraordinary gift of the Holy Ghost, as it was in the time of the Primitive Church, when God did enrich his Church with that miraculous gift, when those that had received the Imposition of hands, did speak strange languages, etc. No such matter; but the laying on of the hands, which we that are Ministers have received, and which our dear brother here present is to receive; doth signify other things: For it signifies that the Minister is not sent by himself, no man imposeth hands on himself, Aaron himself hath been chosen; 
n Heb. 5.4.  For no man taketh this Honour unto himself, but he that is called of God as was Aaron; So also Christ glorified not himself, but was called, and truly, 
o Rom. 10.17, 14, 15.  Faith cometh by hearing, and hearing by the word of God, how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent. 
p Jer. 23.21.  I have not sent these Prophets, yet they ran, I have not spoken to them, yet they prophesied. The laying on of hands therefore signifies a sending: The Holy Ghost said 
q Acts 13.2, 3.  separate me Barnabas and Saul, for the work whereunto I have called them; and when they had fasted and prayed, and laid their hands on them, they sent them away. So Moses 
r Num. 27.22, 23.  laid his hands upon his servant and successor Joshua before all the Congregation, and gave him a charge as the Lord commanded him; Besides it signifies the power and authority given unto him to preach, that receives the laying on of hands, authority according to the power that is given by Jesus Christ, not to destruction but to edification; the laying on of the hands doth also signify, that every good gift, and every perfect gift is from above, and cometh down from the Father of lights, Jam. 1.17. that God gives necessary and convenient gifts to the discharge of the Minister in his Ministry, Christ ascended far above all heavens, that he might fill all things, and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, etc. The laying on of the hands therefore doth show that God governs the Ministry, and guides his Ministers by his hand, and his Church by the hand of his Ministers. 
t Ps. 77.20.  Thou leddest thy people like a flock by the hand of Moses and Aaron. It declares the hand of God and his help, that he will be with his servants in all things and every where, will preserve them in all dangers, and against all kind of evils. 
u 1 Kin. 18 46.  The hand of the Lord was on Elijah, he girded up his loins, and ran before Ahab to the entrance of Jezreel. In a word the imposition of hands signifies, that the Minister who is ordained of God, is assured of his calling, is not for himself, but for God and his Church; and that the Minister ought to preach, and there is a necessity laid on him: and therefore he ought to take care, look diligently to his Commission, for his office and Commission is great and heavy, and hath need to pray to God to bless him in his calling and mission.  
On the other side, the laying on of the hands doth declare the hand of God to be heavy on him, not for good, but for evil, if he doth not his duty. For as on the one side God saith, 
x Ezech. 33 9.8.  Son of man if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul; but if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand; and so woe unto us, if we preach not the Gospel.  
And therefore the laying on of the hands doth admonish us, that as on the one side 
y 1 Tim. 5.22.  we lay hands suddenly on no man; so on the other side, 
z 1 Tim. 4.14.  we neglect not the gift that is in us, which was given by prophecy, with the laying on of the hands of the Presbytery. And 
a 2 Tim. 1.6.  Let us stir up the gift of God which is in us, by the putting on of hands. Let us hearken to that which Saint Paul saith to Archippus, 
b Col 4.17  Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. Let us here the summons of the Apostle Paul; I 
c 2 Tim. 4.1, 2.  charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearance and his Kingdom, preach the word, be instant in season, out of season, reprove, rebuke, exhort, with all long suffering and doctrine. And elsewhere, 
d 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. And again, 
e 1 Tim. 6.13, 19  I give thee charge in the sight of God, who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession, that thou keed this Commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ And that thou fleest 
f 1 Tim. 6.10.  Avarice the root of all evil. Avarice which Bernard represents, drawn by a Chariot with four wheels of vices; The first is faint heartedness; The second Inhumanity; The third, the contempt of God; The fourth, the forgetfulness of death: this Chariot is drawn by two horses coupled together, the one forcible taking, the other force to retain things taken; the Coachman that guides this Chariot and commands it, is Covetousness or the love of money, who guiding the covetous man in such a dangerous Coach, and with such furious horses, leads him out of the true way, makes him to err from the faith, to fall into temptation and snares, and doth plunge him into destruction and perdition, as the Apostle tells us in the 9 and 10. verses of this sixth Chapter: Therefore he doth exhort his disciple Timothy in the 11. verse, But thou O man of God flee these things, and follow after righteousness, godliness, faith, love, patience, meekness; as thou art, and as much as thou art a man of God, not only in regard of the Creation, and of redemption, but more particularly in regard of thy vocation, a man of God, a Minister of the word of God. Which place of Scripture we expounded unto you in a Sermon last Wednesday, as a preparative and forerunner to this action; declaring what the Minister must flee, what he must follow after, before God and before men.  
3. We that are Ministers must learn that to preach the Gospel well, and render our preaching fruitful and of efficacy, we ought to be united together. 
g Psal. 133.1, 2  Behold how good and how pleasant it is for brethren to dwell together in unity, it is like precious ointment upon the head of Aaron (when he was ordained and consecrated an high Priest) that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. But alas, Satan to hinder the course and progress of the Ministry, doth cast the apple of discord between the Apostles themselves, and between the Ministers of the Gospel also, One while for precedency, 
h Luke 22, 29.  There was a strife among the Apostles, which of them should be accounted the greatest. Another while for a difference concerning a third person, as between Paul and Barnabas, concerning John surnamed Mark; 
i Acts 15.37, 38, 39, 40, 41.  Barnabas determined to take with them Mark, but Paul thought it not good to take him with them; and the contention was so sharp between them that they departed asunder one from the other. So Barnabas took Mark and sailed unto Cyprus; but Paul chose Silas and departed, being recommended by the brethren unto the grace of God, and he went through Syria and Cilicia confirming the Churches. Sometimes for the small respect which one bears another, and by false reports. We read that there was enmity between chrysostom and Severian, Bishops; Serapion who wedded the quarrel of chrysostom, passed by Severian and did not salute him, Severian provoked with the little respect Serapion shown him, giveth way to his passion, 
Socrates' Ecclesiastical history.  and said, If Serapion die a Christian, Christ was not made man. Serapion reports the words of Severian at half and omits the first part of the Sentence, and tells chrysostom, that Severian maintained that Christ was not made man; thereupon Chrysostom chaseth Severian out of the City, the Empress Eudoxia puts herself between these two Bishops, and endeavours to appease the choler of chrysostom, and brings her son Theodosius, who falls at Chrysostoms' feet, to obtain by entreaty a reconciliation, which by much ado he compassed. If there had been no contention between these two Bishops, this had not happened; If Serapion who was Chrysostoms' friend, had prevented Severian with honour, as the 
k Phil. 2.3.  Apostle exhorts; or at least had given him the honour that was due to him, and in Lowliness of mind had esteemed him better than himself; Severian had not uttered such terrible and unchristian words; if Serapion had not made a false report to Chrysostom concerning Severian; and if Chrysostom had not been so light of belief, but had examined both the one and the other party, and had reserved one ear for the other party as Alexander the great did, he had not expelled Severian. Hence we see what divisions among Pastors can do; it is necessary that Pastors 
l Gal. 6.2.  bear with one another burdens, that is, to say to bear with the infirmities of one another, and so fulfil the Law of Christ, to support them, redress and restore them with the spirit of meekness. In the time of the reformation of the Church of God; God stirred up two excellent and eminent persons but of contrary constitutions and dispositions, Luther, and Melancton, Luther was hot, Melancton cold, Luther was of a choleric inclination, but Melancton was of a temperate and sweet disposition, Luther was courageous and bold, Melancton was timorous, Luther was as oil and fire to warm his coldness, Melancton was as water to temper the heat of Luther, Melancton was as a bridle to Luther, Luther was as a spur to Melancton: by these means so contrary, and tones so divers, there was by God's providence a holy harmony and fair correspondence between these two great instruments of God, and restorers of God's Church, being happily joined together, and bearing with one another's infirmities. But if enmities continue between Pastors, and that there is an apparent danger of a schism by their divisions; Let us observe what Constantine the great Emperor did, who having received divers letters from the Bishop's full of defamatory invectives of the one against the others, and seeing that the Bishops were more inconsed to wrangle one with another, than careful to unite themselves, and fight against the error of Arrius. He cast all their papers into the fire, without reading any of them, exhorting them to a mutual peace, and brotherly concord one with another; and therefore let the Ministers of the word of God preach the word of God purely, let them live holily, let them love one another cordially; O than they will edify the Church of God more and more; and having finished their course, they shall receive their Crown of glory, Enter ye faithful servants into the joy of your Lord; and as they have been 
m Rev. 1.20.  stars in Christ's right hand, in the sphere of this militant Church, 
n Dan. 12.3  having turned many to righteousness; they shall shine as the brightness of the firmament, and as the stars for ever and ever, in the sphere of the Triumphant Church in heaven; 
o Rev. 22.9. & 20.  as they are fellow servants with the angels, yea styled angels here on earth, they shall be like the angels in glory in heaven.  
Now as we that are Ministers have heard our lesson, ye also (my brethren) have here your lesson too; for if woe is unto Saint Paul, and unto the Ministers of God's word, if they preach not the Gospel; it followeth that woe is unto the Corinthians, and unto you, if they hear not, if you hear not the preaching of the Gospel; for if a necessity is laid upon Saint Paul, and upon Pastor's to preach; there is also a necessity laid upon the Corinthians, and upon the people of God to hear the Gospel. It is that necessity whereof Christ Jesus speaks, 
p Luke 10.41, 42.  Martha, Martha, thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen that good part, which shall not be taken away from her. He speaks of the necessity of the word of God, 
q Rom. 10.17.  For faith cometh by hearing, and hearing by the word of God, and as he is of God that preacheth the word of God, 
r John 8.47.  So he is of God that heareth God's word. The same God that requires of the one the preaching, requires of the other the hearing; and therefore the same curse that is pronounced and threatened against dumb Pastors, is pronounced against deaf hearers. woe unto them that preach not the Gospel, but also 
s Mar. 11.23.  thou Capernaum, which art exalted unto heaven, thou shalt be brought to hell; for if the mighty works which have been done in thee, had been done in Sodom it would have remained until this day. In Sodom, there was a Lot, in Capernaum a Jesus; Lot was a man, Christ God and man; Lot was a sinner, Christ innocent; Lot did no miracles among the Sodomites, Christ did miracles in Capernaum; Sodom saw not any Judgements on Jerusalem, as Jerusalem saw those fearful and terrible Judgements on Sodom, written in characters from heaven of fire and Brimstone; so that one might, as it were, read them in running, The Lake Asphaltites or dead sea, is a fearful testimony of God's wrath upon them; and therefore it shall be more tolerable for the land of Sodom in the day of Judgement than for them; 
verse 29.  according to that the Apostle teacheth us, 
t Heb. 2.2, 3  That if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, was confirmed unto us by them that heard him. And therefore a necessity is laid upon the people of God to hear his holy word.  
The second duty of God's people is, to pray for their Pastors, the people think that it is the Pastor's Office, and duty to pray for them, and that is true, for the Minister of God is God's mouth to the People, and the people's mouth to God; it is he that makes intercession between God and the people, 
u 1 Sam. 12 23.  God forbidden that I should sin against the Lord, in ceasing to pray for you, saith Samuel; and truly Moses interceding for the Jews; Samuel and Daniel in like manner, have been powerful intercessors, and their prayers have been of great force towards God, for the good of the people of God, in the name and intercession of the Messiah to come, namely Jesus Christ: but you must know it is also the duty of the people to pray for their Pastors and teachers; for so great an Apostle as Saint Paul had need of the prayers of the Church, and said, Pray for me that the door of utterance may be given unto me, that I may speak boldly, to make known the mystery of the Gospel, Eph. 6.19. and and you also helping together by prayer for us, that for the gift bestowed upon us, etc. 2 Cor. 1.11. how much more we that are inferiors to so great an Apostle, have need of your prayers. 
x Acts 12.5.  Prayer was made without ceasing of the Church unto God for Peter. And certes we fear, that by reason of the want of the prays of God's people for their Pastors, God takes away sometimes the Ministers of his holy word; as God hath taken away to himself out of your Church three Pastors in nine months. 
Mr. Marmet, Mr. Marry, Mr. Primrose, Anno 1642.  And God suffers sometimes Ministers to fall into strange and irregular opinions, into heresies, or into some scandalous sin, because the Church prayeth not with that zeal and fervour for their Pastors as they ought: if therefore you desire that God continue his Ministry among you, and preserve your Ministers, it behoves you to pray to God for your Ministers; for that is their desire: So the Martyrs were accustomed to close and finish their Epistles to their friends, with these words, Pray, Pray, Pray for us, etc.  
Thirdly, God's people ought to be united, and not divided; for where the spirit of division is, there cannot be the spirit of prayer nor of concord. Now as the amity and concord of Pastors one with another, and of Pastors with the people, is of great profit; so their division is of a dangerous consequence; the chiefs and principals, disagreeing have always their adherents. The Apostle condemns these divisions among the Corinthians. 
y 1 Cor. 1.12.  It hath been declared unto me of you, that there are contentions among you; for every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, Is Christ divided? is Paul crucified for you? or were you baptised in the name of Paul. 
z 1 Cor. 3.3, 5.  There is among you envying and strife, and divisions, are ye not carnal, and walk as men? who is Paul? who is Apollo, but ministers by whom ye believed? By this he gives us to understand that there is nothing more dangerous and pernicious, than the division among the people, concerning Pastors; especially when there is more regard to one minister than to another, and some are admirers, yea idolaters of their persons; as the Jews preferred Abraham, Jacob, Moses, and esteemed them above Christ, an insupportable blasphemy: Luther, Calvin, and others have been too much esteemed, and preferred before other Ministers. The report is, that there was a man in Geneva that made so much esteem of Calvin, that he said, if Saint Paul should come down from heaven, and preach at the same time that Calvin preached, he would rather hear Calvin then Paul. O let us not be admirers and adorers of persons; it is God that gives divers gifts unto Pastors by the same spirit. Such an one will expound the Text wondrous well, and cite to the purpose the Passages of the sacred Scripture; another will apply well; another will be an excellent and eloquent Orator. Such an one will be a great disputer of controversies, Another as a Boanerges will thunder forth Judgements of God; Another will be a Barnabas admirable in his consolations; This man will be pathetical in his uses; That man will be admirable in his prayers. Another will be excellent in Consistory and in Council, and it may be there will be some other that hath not these and the like gifts, which will be more humble than all the rest. There is not one among a thousand that hath all these gifts together, as Elihu said to Job, if there be a messenger with him, one among a thousand, to show to man his uprightness, 
1 Cor. 4.1.  Job 33.23. Therefore let us esteem them all, and so account of them as of the Ministers of Christ, and stewards of the mysteries of God, and of the divers gifts o his Spirit, and that there be no divisions among us, which ruins and turns upsided down the Church of God, as sad experience teacheth us. That as the Tythean stone, though a great one, yet as long as it is whole swims, but being broken in pieces sinks to the bottom. So the Church of God united, subsists; but divided sinks down; sure no house, no city, no Church, no Kingdom being divided can stand. And therefore if we desire the prosperity of God's Church, the good of this Church, be united together, 
a Acts 2.1.  be all with one accord in one place, fall not out by the way, Gen. 45.24. If 
b Phil. 2.1, 2, 3.  therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, saith Saint Paul, that ye be like minded, having the same love, being of one accord, of of one mind, let nothing be done through strife, vain glory; 
c Eph. 4.3, 4, 5, 6.  endeavouring to keep the unity of the Spirit in the bond of peace: there is one body and one spirit, ye are called in one hope of your calling, having one Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in you all, and one mother the Church.  
Now he who is is the Almighty God powerful to confirm and strengthen us, according to his Gospel, and the preaching of Christ; fortify us more and more in faith, and in the truth of his Gospel, and brotherly concord and charity, make us firm and stable therein, that when Jesus Christ shall come in his glory and Majesty, pouring down the cataracts of his indignation upon the wicked, he may find us holding that which he hath admonished us of, observing that which he hath taught us, doing that which he hath done, retaining his Gospel till his coming; Then may we be assured that we shall be saved in that last day; Pastors and sheep governed and guided in one sheepfold, under the hook of that grand and Sovereign Shepherd of our souls Jesus Christ, to be fed by him, received in his Kingdom and crowned with glory, there we shall live with the Patriarcks, the Prophets, the Apostles, with the angels, with the Saints, and with our Lord and Saviour Jesus Christ, to whom with the Father, and the Holy Ghost, be given all honour, glory, power, Majesty, and dominion for ever and ever, Amen.   

The Sermon being finished, the Minister spoke unto the people saying,  
YE have heard (my brthren) that the brother John Baptista Stouppe, being chosen by the Consistory of this Church, to be a Pastor of this said Church, hath undergone the examination; wherein he hath made apparent his dexterity, both in his Latin Sermon ad Clerum, as also in answering unto the objections which have been made and propounded unto him, concerning the principal points of the Christian Religion; so that he hath been judged capable to be admitted unto the Ministry; who having been published two succeeding lords-days publicly in this Church, and having heard of no opposition on your part; we take your silence as an approbation of his Ministry among you; and therefore we will proceed unto his reception unto the Ministry. But first we will read unto you that which is written the 1. Epistle to Timothy, chap. 3 from the 1. verse to the 7. verse inclusively, and after that the 1. chapter to Titus the 4. verse to the 10. verse exclusively; and you may read at your leisure the 9 chapter of the 1. Epistle unto the Corinthians; then we will take a promise from our brother, and afterwards we will proceed to his ordination unto the Ministry.  
So having read that which is written to Timothy and Titus, concerning the charge and duty of Pastors of the Church of God. The Minister spoke to Mr. Stouppe, saying,  
You John Baptista Stouppe do promise before God and his Church, that you will serve him faithfully in your ministry to the which you are called; preaching truly the word of God, to edify the Church, and that you will not abuse the Doctrine, to serve your carnal affections, or to please any man living; but that you will use it in a sound conscience to serve to his glory, and the benefit of his people: you do promise also that you will keep the Ecclesiastical ordinances, and the Discipline received in this Church; and as your charge is, admonish those that fail, to acquit yourself faithfully, without giving any place to hatred, favour, vengeance, or any other carnal affection, and in general do that which belongs to a good and faithful Minister: Item you promise to keep and maintain as far as lieth in you, the good and preservation of this estate, procure in what possible you can the peace and union thereof, and not to consent any manner of way to that which may be contrary and hurtful to it.  
The brother Mr. Stouppe by his gesture signified his promise, and answered, yea.  
The Minister said to him, God give you the grace to accomplish your promise.  
The Minister being descended from the Pulpit (and the brother Stouppe kneeling on a cushion within the enclosure where Ministers and Elders si●) accompanied with Mr. Calendrin Minister of the Dutch Church of London, and with Mr. Cismer minister of the French Church of London; having all three their hands on his head, his back turned towards the people, and his face towards the ministers. The minister made this prayer as followeth.  
ALmighty God, heavenly Father, who after the fall of our first Parents was the first preacher of the Gospel in Paradise unto our said Parents, and our Lord Jesus Christ being descended from heaven on earth for our sakes, honoured and sanctified the holy ministry in his own person, and ascending up into heaven to give gifts to man, he gave some Apostles, and some Prophets and some Evangelists, and some Pastors and teachers for the perfecting of the Saints for the work of the Ministry, for the edifying of the body of Christ; seeing it hath pleased thee to call our dear brother, and thine humble servant, prostrated here on his knees before thee, to be ordinated and ordained Minister of thy holy word We beseech thee to give him sufficient graces, that he may thereby acquit himself virtuously and duly of his charge in this his Ministry, and denounce the secret of thy Son, that he may manifest it as he ought; create in him a new heart, in changing his heart into another, as thou didst unto Saul being anointed King transform him by the renewing of his mind, that he may prove what is that good, that acceptable that perfect will of thine enlighten his understanding from above, with the rays and beams of thy divine light, warm him and fill him with the true zeal of thy glory, and sincere intention to thy Service; open his lips, and his mouth shall set forth thy praise guide him in all truth, that be walk not deceitfully nor falsify thy word but that he hold fast the faithful word, which is according to instruction, let him not have the spirit of fear and timorousness, but the spirit of strength and of courage, let the word be given to him with a door of utterance and with a convenient boldness, that he may speak freely as he ought, and fear not those that can kill the body and not the soul, but rather that he fear thee (O God) that canst destroy body and soul in hell. Let the Tummims and Urims, to wit perfection and light be upon him; give him grace that in any part of his calling he be not moved, nor carried away with ambition or covetousness; but as a man of God, not as he is to thee, such an one by creation or redemption, only, but as he is a man of God, by this particular calling, he flee these things, and follow after righteousness, godliness, faith, love, patience, meekness; dispel from him the desires of the world, which may interlace in his thought, and traverse his holy resolution, permit not (O good God) that the world by his allurements and baits, or his own flesh by its infirmities have the upper hand, but strengthen him by thy holy Spirit, that he may be victorious in the midst of assaults, by faith that may be his victory that overcometh the world. Give him thy grace to preach thy holy word purely, to live holily and religiously, and marry his holy life with his preaching, that he ruin not that with one that which he builds with the other, but that he may be an example to the faithful in word, in conversation, in charity, in spirit, in faith, in purity, lest by any means having preached to others, he himself should be a castaway. Govern him by thy holy spirit, that he attribute nothing to himself, but to the virtue of thy holy spirit, and acknowledge that it is not Paul that planteth, nor Apollo that watereth, but it is thou O God that givest the increase; give him grace that he may have prudence in his guiding, efficacy in his preaching, that he admonish the unruly, comfort those that are of a low spirit, and feeble heart, cheer up the weak ones, that he be of a mild spirit towards all; and that he walk in his calling as it is fitting to the glory of thy great name, to the advancement of the Kingdom of thy Son our Lord, to the edification and consolation of this Church, and to the salvation of his own Soul, Amen.  

After the Prayer ended, the Minister added and said, in ordaining and consecrating him, the two other Ministers, continuing their hands on his head with him.  
IN the name and by the authority of the Almighty God, the Father, the Son, and the Holy Ghost; at the request of the Consistory of this Church, and according to the Commission and charge which hath been given us, and we have accepted of. We Ministers of God's word do institute thee John Baptista Stouppe, do consecrate thee, and confirm thee Minister of the word of God, in the Church of God, and particularly of this Church; we give thee power and authority, to preach the word of God, to distribute the Sacraments, to exercise the Ecclesiastical discipline conformable to God's word; and to do all the functions that appertain to the man of God, and Minister of God's word.  
And to the end that God ratify in heaven that which we do here on earth, we beseech him who is the God of peace, who through the blood of the everlasting covenant, hath brought again from the dead that great Shepherd of the sheep, 
Heb. 13.20 21.  who is our Lord Jesus Christ, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever, and ever Amen.  

Paranymphi.  Then the two Ministers brought back the Minister, newly ordained and confirmed to the seat of the Ministers, who sat between them both. And the Minister ascended the Pulpit; made the ordinary prayer, but there where it concerned Pastors, he interlaced a prayer for the Minister confirmed, and among other things concerning the laying on of the hands on his person. The prayer ended, he caused the Psalm 133. to be sung, O how happy a thing it is, and joyful for to see, brethren together fast to hold, the band of amity, etc. and that according to the subject, concerning the consecration of Aaron, and concord; then afterward he blessed the people in the prescribed form, in the 6. chap. of Numbers, The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee etc.  
Afterwards the Pastors and Elders entered into the Consistory, and as James, Cephas and John gave the right hand of fellowship to Paul and Barnabas; 
Gal. 2.9.  so the three Pastors gave the right hand of fellowship to Mr. Stouppe their fellow brother, with convenient congratulations, and holy wishes; then the brethren Elders one after another, did the like unto him. So this Action ended to the contentment of the Church.   
Amen.