not inconsistant with holynesse yet every error doth pro tanto and proportionably retard hinder and prejudge holynes and although the Devill sow his tares among Christs wheat I mean in the same persons al 's well as in the same Church yet who will say that a field of wheat is nothing the worse of the tares for then to what end did the enemy watch an opportunity of that malicious hostile act to sow the tares among the wheat 2. Dangerous and damnable errors can no otherwise consist with true grace then dangerous and damnable sins and this I will hold as a good rule in practicall Divinity that as the want of true piety maks a person if tempted apt to be infected with error so error of judgement if continued in doth not only hinder growing but maks a dangerous decreasing and falling short in true piety or thus the stability of the mind and judgement in the faith of the Gospel and in the true reformed religion and the stability of the heart in grace and true piety stand or fall together floorish or fade away together lodge or 〈◊〉 together live or die together First of all to make good what I assert let it be wel observed that the Scripture finds out the roots of Heresies and errors in the corrupt hearts of men in some raigning unmortified lust an unstable Heart maks an unstable Head and a corrupt affection maks a corrupt Judgement This may appeare in the generall from Gal. 5. 20. where Heresies are reckoned among the works of the flesh Col 2 18. where a superstitious minde is called a fleshly minde 1 Tim 1. 19. where faith is compared to a precious Treasure caried in a ship a good conscience to the ship that caries it the losse of the ship is the losse of the loadning 2 Tim 3. 6. 2 Thes â—… 10. 11 12. Gal. 6. 12. 2 Tim 4. 3. 1 Joh 2. 19. It is therefore a good argument that protestant writers have used against the Popes infallibility The Pope hath been and may be impious prophane sensuall carnall proud covetous Therefore he may dangerously erre in his inditement and decrees Some have derived the originall of all the Popish errors from ambition and avarice or as others from the Cardinalls caps and the Monks bellies The Apostle Iohn reduceth all the cares courses studies endeavours opinions or practises of the Children of this world to one of these three 1 Ioh. 2 16. the lust of the flesh peculiarly so called uncleannesse wantonnesse gluttony drunkennesse The lust of the eyes when the soule is catched with something from without in the world which tempteth such a thing is goodly to the eye it entreth in upon the soul by the senses riches houses lands brave apparell ornaments c. The pride of life so called because where Pride raignes a man will al 's soon quite his life as that thing which his proud Spirit loves he had rather be dead before he get not his pride satisfied so that his pride and his life are all one to him and as it were things convertible You shall find many who have embraced new and erroneous wayes have been led away with the lust of the flesh Rom. 16 18 Philip 3 19. 2 Pâ—…t 2 13 14 18. Numb 25. 1 2 3 1 Kings 11. 1. 4 5. It was the sensuall pleasantnesse of the groves and high places which made the Jews in so much love with them that eâ—…en in the times of Reformation yet the people still sacrificed in the high places The lust of the eyes hath drawn away others from the way of truth and from the true Faith 2 Pet 2. 3. 1 Tim 6. 9 10 Luke 16. 4. Tit 1. 11. 1 Tim 6 5 these count gain to be godlynesse and have mens persons in admiration for advantage They will no longer adhere to the profession of the Truth then they may enjoy the world withall 2 Tim 4 10. Such a one was that Eccebolus who under Constantius seemed to be a precise Christian but afterwards under Iulian the Apostate he fell away and became a Paâ—…an yet after all this turned Christian again under the next Christian Emperour The pride of life hath corrupted the judgement of others and pâ—…rverted them in the way of Religion it was the love of preheminence whiâ—…h perverted Diotrephes 1 â—…o 3. 9. 10. It was pride which made Coreth Dathan and Abiram cry down the Magistracie of Moses and the priesthood of Aaron aâ—…d cry up the whole congregation as holy it was the love of a crown that made Ieroboam set up his Calves and make another A'tar and other priests and erect that independent Church of his which should not go up with their hard cases to the Sanhedrin at Jerusalem Henry the fourth of France who was once a Protestant changed his Religion for the same cause that he might get a Crown So did Iulian the Apostate once a Christian Porphyrius forsook the Christians that he might be the better avenged upon some Christian in Câ—…sarea of Palestina who had done him a wrong yea there is an innate pryd in all men by nature against Jesus Christ Psal. 2. 3. Luke 19. 14. Which pryd must be mortified 2 Cor 10. 5. Secondly there is a reciprocall influence as of the will and affections upon the understanding so of the understanding upon the will and affections the will determines the understanding quo ad exercitium but the understanding determines the will quo ad specificationem actus that is the will applyes the understanding unto or hindereth it from the discerning of good and evill yet the will it selfe hath not light in it selfe but is guided by the light of the understanding wherefore as the raine makes vapoures and the vapoures make raine so a bad understanding makes a bad will and a bad will makes a bad understanding if the eye be single the body is full of light Matth. 6. 22. which makes good what the Schoolmen tells us that bonitas voluntatis dependet à rectâ ratione velut regula the goodnesse of the will depends on right reason as ' its rule See Aquinas qu 2ae quest 19. Art 3. and the Commentators upon that place 'T is to be observed that sometimes the Scripture speaketh of an error of the judgment concerning the faith as a fountaine and cause of ungodlinesse prophannesse Atheisme 2 Tim 2. 16 17 18 19. Gal 5. 4. 2 Epist of Iohn 9. as contrarie wise there is a Light and knowledge which preserveth from sin and ungodlinesse and leadeth the soul in wayes of holynesse and obedience Psal 9. 10. and 119. 33. 34 Iohn 17. 17. If the knowledge of God of his Christ and of his Word and Will and Name and statutes preserve us from sinne and lead us in the wayes of obedience then by the rule of contraries error of judgement in these things will insnare us in sinne and wickednesse for instance an error concerning God whether father Ioh. 15. 21. sonne 1 Cor
as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for the new Testament pag. 72. Prophesie is a speciall gift of an Apostle pag. 73. Prophesie and the gift of tongues of the same kinde ibid. Even Prophetesses were not allowed to speak in the Church pag. 75 76. That place 1 Cor. 14. 26. exponed and vindicated pag. 77 78 79. How Prophesie might be desired pag 81. How Prophets were subject to tryall pag 82. How the word Bretbren is sometimes taken pag. 84. CAP. VI. Whether any but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords Supper p. 86. The Negative is justly held by reformed Churches against Erastians and Socinians and is proven by eight arguments Much of the feeding of the flock confists in the dispensation of the Sacraments pag. 87 What Ezekiels vision concerning the new Temple means pag. 88. None without a calling should make bold with Christs broad Seals pag 89. Whom the commission to Teach and Baptize is given to ibid. Christ hath distinguished between Magistracy and Ministery between Sacred and Civile vocations ibid. What comfort it is for Minister and People if the Minister be lawfully ordained pag. 90. That one Text Eph. 4. 11 12 13. is enough to put to silence these gainsayers pag. 90. 91. CAP. VII Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary and in what sense ordinary p. 91 Their work and Vocation is mixed pag 92 The higher degrees Eph 4. 11. are comprehensive of the lower not contrarywise ibid. What is the proper work of a Prophet ibid. VVhat is the proper and distinguishing work of an Evangelist pag. 93. How the word Evangelist is taken ibid. Their works how and in what sense extraordinary pag. 94. VVhat kinde of Vocation and Mission they had pag. 95. 96. Timothie had a vocation partly Ordinary partly extraordinary ibid. CAP. VIII That the Primitive Apostolicall Pattern holds foorth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands pag 97. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 4. 14. is to be taken and that place vindicated from false glosses pag. 97 98 99 100. The change of the Phrase in that place is observeable pag. 101. Imposition of hands is in Scripture an authoritative act pag. 102. How Timothie might be ordained both Presbyter and Evangelist at one time in one action pag. 103. How Timothie might be ordained Evangelist by the Presbyterie ibid. In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 1 2. pag. 104 105 106 107. How imposition of hands is necessary for Ordination and what kinde of rite it is pag. 108. 109. CAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the Godly partie or those that are approved 1 Cor. 11. 19. p. 110 Heresie is more nor Divisions and Schismes pag. 111. VVhat Heresie is not answered in two things pag. 111 112 113 Six things do concurre to make a Heresie pag. 113 114 115. A description of Heresie pag. 115. VVhy Heresie must bee and how ibid. VVho are the approved 1 Cor 11. 19. and who not pag. 117. 118. How we should look upon Gods suffering Heresies in the Church p. 119 How a Child of God may be drawn over to Heresie pag 120. 121. How Heresies makes manifest them who are approved pag. 122. CHAP. X. Of New Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme pag. 123. Five Concessions for clearing the Question pag. 124. 125. The greatest deceits of Satan have come under the name of new Light pag. 125 Many things cried up as new Lights which are neither Lights nor New pag 126. It s a false new Light that expelleth much good old Light pag. 127 128. Balaam seeks a new Light and gets it in wrath pag. 128. Many of our New lights bring in Egyptian darknesse pag. 129. It s not good Light that makes certain truths uncertain ibid. Scepticisme is no good New light pag. 130. Beware of New Lights which come not from the Sun of righteousnesse pag. 131. The VVeigelians wilde fancy ibid. Take heed of proud and self-conceited New lights ibid. Beware of separating new Lights pag. 132. Beware of New lights that dare not be seen ibid. Refuse such Lights as have fellowship with the works of darknes p 133. They are no new Lights which bring no edification pag. 134. Take good heed of New Lights which follow new interests ibid. CAP. XI Of Stability and firmnesse in the Truth pag. 134 Scepticisme is a sin and stability in the truth a dutie proved from Natures light and Scripture pag. 134. 135 Seven reasons confirmed with Scripture proved pag. 136. 137. Some Errours in their own nature damnable pag. 138. Nine Preservatives against wavering and Helps to stability in the truth pag 138. 139. 140. Pertinacy and levitie both to be shunned pag. 141. The Sectaries word is yea and nay ibid. Seekers should be called Atheists because Nullifidians ibid. CAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether Truth and Holines be not inseparable Companions pag. 142. Every Error is not inconsistent with holynesse yet pro tanto it retards and hinders it ibid. Dangerous errours can no other wayes consist with true Grace noâ—… dangerous sins ibid. What are the roots of Heresies and Errors in the hearts of corrupt men pag. 143. 144. All opinions and practises in the world are reduced to three heads 1 John 2. 16. ibid. There is a Reciprocall influence of the will and understanding and how it is pag. 145 As the Infection of sin is universall so is the work of Gods spirit in the soule pag. 146. Soule and Spirit Reasons and affections compared together ibid. Both Doctrinals and Practicalls make up a perfect Christian pag. 147 To be led in all Truth is a work of the Spirit of Truth ibid. Truth and Grace compared ibid. How Erroneous men are distinguished from the Elect pag 148. A holy Heretick is a Chymaera and a prophane believer is another pag. 149. An ungodly mans knowledge is but a forme of knowledge ibid. No sin in the will without some Error in the understanding pag 150. All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men pag. 150 151. Many hold fast the Truth because not yet tempted ibid. Eleven practicall conclusions drawn from the former Principles pag. 152 153 154 155 156 157. 158. Every Religion and Faith will not save men pag. 152. How Heresies are damnable pag. 153. 154. Church censures should strike both against Hereticks and profane men pag.
155. There is cause to fast and pray when Heresies abound ibid. We must not converse with false Teachers pag. 156. Opinions are not free more then practises pag. 157. Hee who would keep his head let him keep his heart ibid. The approved in triall are these only who have both true piety and a sound judgement pag. 158. CAP. XIII Whether Conscionable Christians and such as love the power and practice of piety can without defileing their own conscience or without a destructive wounding of the power of godlinesse imbrace and hold the principles of these who call themselves the godly partie Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie as being indeed such who under the pretence of zeall for the power of godlines hold diverse ungodly principles pag. 159. Diverse who now pretend to be the godly party hold many ungodly principles 1 That none ought to be punished for preaching or publishing an error in faith except it be contrary to the light of nature ibid. There is need of some Oedipus to loose this how these who decline natures light in lesser things should appeal to it in sublimer things pag. 160. 2 That in questions of Religion we must only argue from the new testament ibid. This is shortly refuted pag 161. 162. 3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn pag. 162. Toleration is the Sectaries holy of holies ibid. It s shortly refuted pag. 163. 4 That none should believe more nor by reason he can comprehend this is not good Divinity pag. 164. 165. 5 The only Gospell Reformation is the destroying of sin out of the Elect and that this work belongs to Christ alone ibid. This is a destructive and injurious Doctrine pag. 165. 166. 6 Diverse Arminian and Antinomian Tenents are maintained by them which strengthen the hands of the wicked pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly pag. 168. CAP. XIV Another most usefull Case of Conscience discussed and resolved concerning associations and confederacies with Idolaters Infidels Hereticks or any other known enemies of truth and godlinesse pag. 169 Three kind of Covenants distinguished Civil sacred and mixed the last two are unlawfull to be made with wicked men and these who differ in Religion ibid Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace or commerce are lawful ibid. Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyne in Military expeditions together is unlawfull ibid. This is proved from Scripture pag. 170. 171 Three objections from Abraams and the Maccabees Covenants and Davids associating with broken men answered pag 171 172 173. Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons pag. 174. 175. 176. Religious Covenants and familiar conversation is forbidden pag. 174. Conjugall Covenants is forbidden pag. 175 Faedus deditionis or pactum Liberatorium forbidden 176. David did not right in sparing Ioab and Shimei ibid. Civil Covenants of War was forbidden ibid. This is confirmed more pag. 177 178. The Objection taken from Jehosaphats joyning with Ahab proves nothing pag. 179 Two other Objections answered by Scripture pag. 181. Five Distinctions to take off all other Objections pag. 182. Three uses of this point pag. 183. Six Motives and reasons to drive home this naill to the head pag. 184. 185 Another objection from Davids confederacy with Abner and Amasa answered fully pag. 186 187. 188. What can be drawn from the example of Christian States and Common-wealths pag. 189. An Objection of Malignants answered pag 190. How men may be forced into the Covenant pag. 191. How Neglect and contempt of a Dutie may be censured and wihall wickednesse in the person who hath taken up the practise of the dutie pag. 192 Another Objection removed ibid Wee may no more associat with the wicked of the same Kingdome then of another Kingdome pag. 193. CAP. XV. Of Uniformity in Religion Worship of God and Church Government 194 Why Luther declined a generall Synod for unity in ceremonies ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship ibid. It was also prophecied to be under the New testament and commended and commanded in it pag. ibid. 200 The Church in the ancient times had a great uniformity pag. 200. CAP. XVI Whether it be lawfull just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty pag. 201 Nine particulars to be remembred for the right deducing and stating the matter of fact pag. 201. 202. The grounds and reasons of such an ordinance and appointment may be eleven pag. 203. 204. 205. 206. Four Objections answered pag. 207. How this ordinance would not bee tyrranny over mens consciences ibid The covenant is no temporary obligation pag. 208. If such an ordinance to the Army be scandalum acceptum then the not making of it is scandalum datum pag. 209. CAP. XVII Of Infant-baptisme pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture p. 211 Both Hebrews and Heathens had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme by water related pag. 212. The Manna and water out of the Rock was the same in substance with the Lords supper and the cloud in the red sea was the same with our baptisme in eight respects p. ibid 213. This infant-baptisme of theirs is a good warrant for us p. 214 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts p. 216. Another text Ephes 5. 26. proves that baptisme belongs to infants p. 217 CAP. XVIII Of the use of a Table in the Lords supper and of the communicants there comming to and receiving at the Table pag. 218. The first guests our Saviour intertained received at the Table ibid. This sitting was not occasionall only but had a standing reason for it p. 219. Successive tables and repeating the words is no deviation from the rule p. 221. 222. Another argument taken from the generall notion and nature of the Lords Supper as it is a banquet and feast p. ibid. 223. 224. A third reason taken from the name Table which the Apostle uses p. 225. 226. 227. The sitting at table together sets foorth the communion of saints with Christ and among themselves p. 228 229. The words of distribution proves there must be a table all must sit at p. ibid 230. Antiquitie
to plant vacand Churches upon the sute and calling of the Congregation In the fourth place the point is confirmed from sound reason For 1. It is very expedient for the credite and better successe of the Ministery that a Bishop have a good name and testimony even among them that are without as the Apostle teacheth 1 Tim. 3. 7. It is much more necessary that he bee well lyked and approved of them that are within the Church 2. It is a common maxime among the Fathers Schoolmen and Summists Quod ad omnes pertinct ommium consensu siere debet 3. As the free consent of people in the Election is a great obligation and ingagement both to them to Subject themselves in Christian and willing obedience to him whom they have willingly chosen to be over them in the Lord and to the person elected to love them and to offer up himselfe gladly upon the service and sacrifice of their faith So where this obligation or mutuall union of the hearts of Pastor and People is wanting mutuall dueties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were by constraint and necessity they in the mean time drawing back from the yoke and hee at the best watching over them not with joy but with grief and sorrow of heart 4. In stead of peace and harmony there shall be contention and contradiction Gerhard tom 6. pag 105. Ministros vocaricum consensu suffragiis Ecclesiae cui praeficiuntur alit mutuam concordiam inter auditores Pastores summe necessariam a movet etiam dissidia ex neglectu hujus ordinis metuenda 5. It breadeth great peace and confidence when one is thus called Whittaker de Ecclesiâ quaest 5. cap 6. defendeth the calling of Luther Zuinglius Oecolampadius c. Upon this ground quia sunt a populis gregibus vocati 6. Experience hath made men to know the comfortable fruits of free Election and the unhappie successe of violent intrusion Constantius the sonne of Constantine did put Orthodox Bishops from their places and substitute Arrians in their roome with the contradiction and reluctation of the Churches The like did Papists in the Palatinat and other places where their Dagon was set up againe So did the authors and urgers of the Interim in Germany So did the Prelats in Scotland England Ireland Upon all which intrusions many unspeakable evils did follow If wee after a second Reformation should now permit violent intrusions this might well be a prologue to much coâ—…fusion and disorder Lastly I argue from the confessions of adversaries themselves we have cited before the confession of Bilson and of the author of the history of Episcopacy and of Salméron I will adde Peresius de traditionibus who undertaketh to confute the Protestant tenent That it belongeth to the people to elect or reject their Ministers Hee argueth from antiquity and yet in that same argumentation he is constrained to speak for us For speaking of the three Bishops which by the ancient Canons might ordain a Bishop he sayeth Verum tamen est quod Episcopi isti qui ad electionem Congregabantur consensum expectabant cleri populiut in concilio carthaginensi quarto refertur qui consensus magis erat testificatio vitae ejus qui erat ordinandus signum quoddam expressivum ejus desiderii quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem Et infra Hoc enim modo magis pretiosus esset illis praelatus magisque amabilis ne cogerentur inviti inutiles homines inter dum perniciosos suis sudoribus alere And Answering to the passage of Cyprian lib 2. Epist 5. he sayeth That tho hee hath not read of it yet forte erat mos tempore ejus in Ecclesiis Hispaniarum for they were two Spanish Bishops of whom Cyprian writs in that Epistle ut aliqui ex populo vocem haberent electivam Quod vero dicit populum posse recusare indignos etiam fassi sumus quantum ad Electionem si indignitas ordinandi sit not a populo perniciosa But what sayeth the Canon law it selfe Decr part 1. dest 62. Electio clericorum est petitio plebis He was a Popish Archbishop who condescended that the city of Magdeburg should have jus vocandi câ—…nstituendi Ecclesiae Ministros Neither would the city admit of peace without this condition Thuan hist lib 83. pag 85. I had almost forgot D Feild of the Church lib 5. cap 54. Confessing plainly that each People and Church stand free by Gods law to admitte maintain and obey no man as their Pastor without their lyking and that the peoples election by themselves or their rulers dependeth on the first principles of humane fellowships and Assemblies For which cause tho Bishops by Gods law have power to examine and ordain before any man be placed to take charge of Souls yet bave they no power to impose a Pastor upon any Church against their wills Hee citeth diverse testimonies of antiquity to shew that the ancient Elections were by the Church or the greater part thereof It remaineth to answer some objections And first it is objected That this is a tenent of Anabaptists Independents and Separatists Ans 1. But shall we condemne these truthes which either they or Papists or Arrians doe hold Quid est saith Cyprian quia hoc facit Novatianus ut nos non putemus esse faciendum We may goe one myle with the Scriptures though we goe not two myles with the Independents or three myles with the Anabaptists or Separatists 2. Neither in this same point of Elections doe we homologat with them who give to the collective body of the Church women and children under age onely excepted the power of decisive vote and suffrage in Elections we give the vote onely to the Eldership or Church representative so that they carrie along with them the consent of the Major or better part of the Congregation Gamachaeus in primam secundae quaest 15 tells us out of Thomas this difference betwixt consent and election that though every choosing bea consenting yetevery consenting is not a choosing The liberty of consent is one thing counsell or deliberation another thing The power of a decisive voice in court or judicatory a third thing I speak of a constituted Church for where there is not yet an Eldership there can be no such distinction yet however bee there an Eldership or bee there none the Churches consent must be had The first of these we ascribe to the whole Church without whose knowledge and consent Ministers may not be intruded The second to the ablest and wisest men of the Congregation especially to Magistrates with whose especiall advice privity and deliberation the mater ought to be managed The third which is the formall and consistoriall determination of the case of election consisteth in the votes of the Eldership Their way is much different from this who would have the matter prepared by the conference and
deliberation of the Eldership as wee use to doe in Committees but determined and decided by the votes of the whole Congregation 3. Let them speak for us who have particularly written against the Separatists and Independents Laget in his defence of Church-government part 1. cap 1 In the stating of the question about popular government declareth that the question is not whether in maters of greater importance and more publick concernment as admissions excommunications and absolutions of members elections and depositions of officers the case ought to bee made known unto and determined with the free consent of the people for all this he willingly granteth But whether every cause to be determined ought to be brought to the multitude or body of the Congregation and they to give their voices therein together with the officers of the Church Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise intituled The independency on Scriptures of the independency of the Churches pag 3. While he stateth the question saith We acknowledge that the Pastors and other officers were ancientlie and it is to be wished they still were chosen at least consented to by the members of each respective Congregation But that they are to bee ordained dâ—…posed or excommunicated by the Presbyterie c. Moreover they of the Separation and if not all yet sure some Independents place the whole essentiality of a calling in Election accompting ordination to be no more but the solemnization of the calling We say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa or the power and commission given to a man by which hee is made of no Minister to be a Minister is not from the Churches electing him but from the lawfull ordaining him And that Election doth but designe such a person to the Ministery of such a Church For as Gamachaeus sayeth in tertiam partem Thomae do Sacr ordin cap 7. the people cannot give spirituall authority which themselves have not Et quamvis fateamur saith hee Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae tamen longe est aliud loqui de ordinatione quam de electione c. Object 2 This liberty granted to Congregations prejudgeth the right of Patrons Ans 1 If it were so yet the argument is not pungent in divinity for why should not humane right give place to divine right Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti saith Gerhard Tom 6. Sect 114. The states of Zeeland did abolish patronages and give to each Congregation the free Election of their own Minister which I take to be one cause why Religion flourisheth better there then in any other of the united provinces Object 3. The Churches liberty of consenting or not consenting asserted by the arguments above mentioned must ever be understood to be rationall so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented Answ 1. The author of the historie of Epistopacy part 6. pag 362. 364. tells us out of the book of Ordination that the people are free to except against these that are to be ordained and are required if they know any crime for which they ought not to be receaved unto the Ministery to declare the same He saith further that Presbyters are elected by the Patrons for and in the name of the rest of the people pag 365. So Peresius de tradit part 3. pag 200. confesseth that people should be required to object what they can against the fitnesse of the man to be ordained Now then if this be all that people may object it is no more then Prelats yea Papists have yeelded Answ. 2. This objection cannot strike against the election of a Pastor by the judgement and votes of the particular Eldership of that Church where he is to serve For it is evident by the Scriptures testimonies and reasons above specified not onely that the Church hath liberty of disassenting upon grounds and causes objected but that the Eldership hath power and liberty positive to elect by voyces their Ministers Now men vote in Elderships as in all courts and consistories freely according to the judgement of their conscience and are not called to an accompt for a reason of their votes 3. As the vote of the Eldership is a free vote so is the Congregations consent a free consent and the objection holdeth no more against the latter then against the former for they are both joyntly required by the Church of Scotland as appeareth by the citations foresaid 4. Any man though not a member of the Congregation hath place to object against the admission of him that is presented if hee know such an impediment as may make him uncapable either at all of the Ministery or the Ministery of that Church to which he is presented So that unlesse the Congregation have somewhat more then liberty of objecting they shall have no priviledge or liberty but that which is common to strangers as well as to them In this fourth answer I am confirmed by Blondellus a man intrusted and set apart by the nationall Synod of the reformed Churches of France for writing and handliâ—…g of controversies In his Apologiâ prosententia Hieromini pag 383. Replying to Bellarmine who would enervate Cyprians testimonies for the peoples right to choose their Ministers by this evasion which now I speak to saith Nec puâ—…idum in gravi Scriptore commentum ferendum populum habere potestatem eligendi suffragium ferendi quia potest dicere siquid noverit boni vâ—…l mali de ordinando sic testimonio suo efficere ut non eligatur quasi vero is eligendi suffragium ferendi potestate praeditus eaque usus dici debeat qui id tantum prestat quod omni electionis suffragii jure absolute carens praestare quandocunque libet potest autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere sic testimonio suo ut noÌ„ eligatur efficere posse negare audeat habeâ—…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi suffragium ferendi potestatem 5. Though nothing be objected against the mans doctrine or life yet if the people desire another better or as well qualifyed by whom they finde themselves more edified then by the other that is a reason sufficient iâ—…a reason must bee given at all and it is allowed by Danaeus in 1. Tim 5. 22. and by the first book of discipline in the fourth head 6. It being condescended upon in the Parliament of Scotland that his Majestie with consent and advice of the Estates should nominate the officers of Estate The Estates of Parliament were pressed to give a reason of their disassenting from his Majesties nomination but they refused And I am
perpetuall and standing ordinance But a preaching Ministery is a perpetuall and standing ordinance therefore so is Mission The preposition is manifest both from the kniting together of the parts of this Text in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery Christ saith Goe teach and baptize and loe I am with you alway even unto the end of the world So that who ever doeth lawfully exercise the office of teaching and baptising is certainly sent he cannot be immediatly and extraordinarly in the reformed Churches therâ—…fore it must be in a mediat and ordinary way The Assumption is before proved 2. As the preaching so the sending is common to ordinary Ministers with the Apostles If ordinary Ministers be Preachers ex officio as well as the Apostles which haâ—…h been before proved then ordinary Ministers are sent as well as the Apostles for how shall they preach except they be sent and how shall they be sent in our dayes except in a mediat and ordinary way by those unto whom the power of Ordination belongeth Except 5 But if this Text Rom. 10. 15. be expounded of Ordination then expectants or probationaries may not preach because not yet ordained Answ. 1. They neither preach ordinarly nor ex officio They Preach occasionally and without a Pastorall or Ministeriall office 2. Neither may these sonnes of the Prophets runne to such occasionall work without approbation and licence for which cause the Directory of worship established in both Kingdoms puts in this caution that such as intend the Ministery may occasionally both read the Scriptures and exercise gifts in Preaching in the Congregations being allowed thereunto by the Presbyterie And so the Text will hold true in all cases extraordinary Preachers Apostles Evangelists Prophets must have an extraordinary Mission Ordinary Pastors and Teachers must have a Mission with power and authority to that effect Probationers and occasionall Preachers must have a proportionable kinde of Mission that is not to the Pastorall office but to preach upon occasion The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting appointing or making of Church officers which is plainly held forth in Scripture The seven Deacons being elected by the multitude of the Disciples were appointed set and constituted over that businesse by the Apostles Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office and for them let us note two Scriptures one is Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler over his houshold to give them their portion of meat in dew season Grotius upon the place noteth that the former parable concerning watching is intended for all Christians so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches for ' its upon occasion of Peters question concerning the former parable Lord speakest thou this parable unto us or even unto all Christ answeres by this parable of stewards appointed or ordained over the houshold whom he distinguisheth from other servants by their ruleing power verse 42. by their greater knowledge and consequently greater guiltinesse if wicked vers 47. and by the greater trust committed to them vers 48. Now least it should bee thought that this making or appointing of stewards over the houshold of Christ is onely meant of the Apostles as it were of purpose to discover the vanity of that Socinian error 't is said vers 43. Blessed is that servant whom his Lord when he commeth shall finde so doing Till Christ come again and at his comming there shall be stewards appointed and set over his house Which cannot be without the mediate and ordinary way of making appointing and ordaining The Bishops or Elders as well as Apostles are the stewards of God Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers The Apostle left Titus at Crete that he might ordain Elders in every city vers 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning replyeth to this Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h to fixe settle establish one who was in office before as appears by Psal 2. 6. See now with how little reason this man oppugneth the receaved principles The Septuagint sayeth he readeth Psal 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but David was a King many years before he took in the hill and fort of Zion I shall not stand here upon this erroneous transcribing of the words of the Septuagints I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anâ—…inted my King having respect to the very first making him King and this is the neâ—…rest rendering of the Originall But I will stand to that of the Septuagints even their reading without the least violence to their words may be understood not of the setling of David after he took in the fort of Zion but of Gods appointing and ordaining him to rule in upon or over Zion which I doe not doubt was their meaning neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder but help this Interpretation of the Septuagint See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not the fixing and setling of that good servant in that ruleing power but 't is the first giving of it to him the first making him ruler over many things having before had but a few things Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may confuâ—…e him from the Septuagint themselves Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel If they meane in those places constituting and appoynting as it is most manifest they doe why not also Psal. 2. 6 God appointed David to be a King upon the holy hill of Zion which is all that can be made out of the Septuagint Well but I will goe yet further with him to discover the futility of his exception 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course but how did he imagine that this sence of the word could agree to Tit. 1. 5 Thought hee that Titus was left in Crete for restoring setling and fixing those Elders who had left their station or had been cast out or persecuted or the like Doeth not the Apostle
well shall be saved as hath been observed he was a follower of Mahomet for Machomet having compyled his Alcoran partly out of the Jewish and partly out of the Christian Tenents and made it an hotch potch out of both that he might conciliâ—…t favour unto it among both hee held that every one who lives well whether Jew or Christian shal be saved he that holds a man may be saved what ever he beleeve may with as much truth hold that a man may be saved what ever he doe or howevâ—…r helive Thirdly it stoppeth the mouthes of Hereticks and Sectaries who call themselves the godly party Arrius Photinus Socinus Arminius and generally the chief Heresiarches which ever rose up in the Church have been cryed up by their followers for men of extraordinary piety as well as parts all are not sheep that comes in sheeps cloathing a false Prophet is a wolfe in sheeps cloathing Math. 7. 15. but it is added ye shall know them by their fruits mark by their fruits not by their green leaves nor faire flourishes let them pretend what they will we must beleeve the word of the Lord that one of the marks of those who are approved is to hold fast Gospell truths against Heresies 1 Cor. 11. 19. and by the rules of contraries those infected with Heresie are made manifest not to be approved If that which I have formerly asserted and cleared from Scripture be a truth as most certainly it is then it is no truth but a most dangerous and grace-destroying doctrine which some hold 1. viz. That it is to be much questioned whether any opinions or Heresies as they are called be absolutly inconsistent with beleeving in Jesus Christ and so damnable that is accompanied with eternall damnation but only that which is formerlie contradictorie to such a beleeving This writer who is one of the fomenters of the Scepticisme of this time makes much question whether any error or Heresie be damnable which doth not formally contradict this proposition that whosoever beleeves in Jesus Christ shall not perish but have everlasting life but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ are accompanied with damnation and no marvell for whosoever beleeveth in Christ and yet beleeveth not him to be eternall God doth but believe in a creature and no creature can redeem us from hell nor satisfie infinite justice so are the Heresies concerning justification which hold that something besides Christs righteousnesse whither our faith or works is imputed to us to justification damnable if continued in Gal. 5. 4. that if by damnable Heresies we mean such errours as are of dangerous consequence and in this respect justly and deeply condemnable or censurable by men many who hold and publicklie maintaine damnable Heresies in this sense may have yea and some as farre as men are able to discerne de facto have true grace and goodnesse If he mean that such have true grace and goodnesse in that sense as David during the time of his continuing in the sinne of adultery or Peter during the time of his denying Christ had true grace and goodnesse that is that such doe not totally fall away from true grace but have the seed of God abidiâ—…g in them then hee pleadeth no better then as if one should say the sin of adultery the sin of denying of Christ are not damnable sinnes at least not inconsistent with true grace and goodnesse but if he will yeeld that errours of dangerous consequence which are justly and deeply condemnable are inconsistent with true grace and goodnesse in the same sense as grosse sinnes are inconsistent therewith that is that grosse and condemnable errors are inconsistent with the soules growing thriving prospering flourishing yea with any lively acting and putting foorth of true grace yea that grosse errors doe greatly and dangerously impare abate diminish weaken wound hurt and blast true grace and goodnesse and doe extremly grieve and in a great measure quench the spirit of grace Then he must also grant that to bear with or wink at grosse erâ—…ors is to bear with or wink at such things as are extremly prejudiciall obstructive and impeditive to true grace and goodnes 4. It is but an ignorant mistake and a dangerous soul deceaving presumption for a prophane loose-liver or for a close immortified and rotten hearted hypocrite to thinke or promise that he will stand fast in the faith and hold fast the truth without wavering Whosoever maketh ship wracke of a good conscience cannot but make shipwracke of faith too Hee that is overcome of a sinne may be overcome of an error too when he is tempted in that which is the idol of his heart Therefore let him who would have light from Christ awake from his sinnes Eph. 5. 14. Hee that hath not pious affections and thinkes his orthodoxe judgement will make him stedfast in the faith is as great a fool as he that thinkes to ride without a horse or a Captain that thinks to fight the enemy without souldiers or a Mariner that thinks to make out his voyage when his ship wants sailes 5. They that would have Church censures put forth only upon Hereticks Apostats or such as are unsound in the faith but not upon prophane livers in the Church which was the error of Erastus and before him of the Princes and States of Germany in the 100. Grievances the Originall of which error so farre as I can finde was from the darknesse of Popery for there was an opinion that the Pope might be deposed for Heresie but not for a scandalous life which opinion Aeneus Sylvius deâ—…gest is concilii Basil lib 1. confuteth they also upon the other hand that would have the censure of excommunication put forth upon loose and scandalous livers within the Church but not for those things which the reformed Churches call Heresies So Grotius annot on Luke 6. 22. and diverse Arminians diverse also of the Sectaries in England These I say both of the one and of the other opinion do but separat those things which ought not cannot be separated 6. There is cause to set a part dayes of fasting and prayers when Heresies and errors abound as well as when prophannesse and grosse wickednesse aboundeth in the lives of people Christ doth in five of his Epistles to the Churches of Asia to Ephesus Smyrna Pergamos Thyatyra Philadelphia take notice of false Teachers Sects and erroneous Doctrines commending the zeal in Ephesus against them blaming those in Pergamos and Thyatira for tollerating such amongst them incouraging those in Smyrna and Philadelphia by expressing his displeasure against those Sects No mention of loose and scandalous livers distinguished from the Sects in those Churches Either there were such scandalous livers in those Churches at that time or not If there were then observe Christ mentions not them but the false Teachers and Sectaries for although both are condemnable yet he takes speciall notice of scandals in Doctrine and
profession as being matters of the highest treason against him and the most provoking sinnes in a Church as being also the more deceitfull and secreet poyson honeyed over with plausible pretences and therefore the more needing a discovery If there were no such scandalous and prophane livers in these Churches Then note that Christ will have a great controversie against a Church which hath false Doctrinâ—…s and pernitious Sects in it although there were never a scandalous person more in it There is therefore cause to fast and pray for which Christ makes a matter of controversie against his Churches If we have prayed away Popery Prelacy the old superstitious ceremonies the Malignant Armies c. O let us cry mightily for this also see if wee can pray away Heresies and pernitious Doctrines Sects and Schismes 7. We must turne away from and avoid the fellowship of false Teachers and the spreaders of dangerous Doctrines not only that we may bee stedfast in the truth but that our hearts may be established with grace for there are such reasons given in Scripture for avoiding the company of that kinde of men as highly concerne piety avoid them because they serve not Christ but their owne bellies Rom. 16. 17 18. from such turne away because they are men of corrupt minds supposing gaine to be godlinesse and their disputings breed envy strife railings evil surmisings 1 Tim 6. 4 5. receave them not into your houses who bring not the Doctrine of Christ because such have not God 2 epist. of Iohn vers 9. 10 11. 8. Let no man think that opinions are free more then practises or that a man runnes no hazard of his salvation by erroneous and hereticall opinions Error of judgement as well as wickednesse of practise may bring death and destruction upon the soul Iam 5. 19. 20. 2 Pet 2. 1. and 3. 16. Gal. 2. 21. Hereticks as well as murderers and drunkards are there excluded from the kingdome of heaven 9. If thou wouldest keep thy head from erring bee sure to keep thy heart from erring Psal 95. 10. It is a people that do erre in their heart and they have not known my wayes as thou desirest not to be a backslider in the profession of the true faith be not a backslider in heart Prov. 14. 14. If thou wouldest be preserved from erroneous opinions pray for the mortification of thy corruptions Gal. 5. 20. with 24. 10. If thou wouldest be firme and stable in the truth thou must not onely have grace in the heart but bee established in grace Heb 13. 9. Bee not carryed about with diverse and strange Doctrines for it is a good thing that the heart hee saith not have grace but be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace hee that is not established in the present truth i. e. in the truth of the times proves himself or otherwise makes himself to bee unstable in grace If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he that is no prophane one be yet an unstable one what doth it profite It is plainly intimated to us 1 Pet 5. 8. 9. that such as are not sted fast in the faith doe not resist Sathan but are devoured by him and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth if they bee not also growing in grace and making sure their calling and election and adding one grace to another wherefore saith he I will not be negligent to put you alwayes in remembrance of these things â—…to wit which belong to the establishing of the heart in grace though yee know them and bee established in the present truth Now that the heart may be established in grace and so also in the truth let us endeavour to walk alwayes as under the eye of God Psal 16. 8. Heb 11. 27. to improve the promises and rest upon Christ for stability of heart 1 Cor 1. 8. for he is our wisdome and sanctification as well as righteousnesse and redemption ibid. vers 30. Let us intertaine the Spirit of grace and not grieve him nor quench him for by the Spirit of the Lord are we upholden stablished strengthened Psal 51. 11 12. Eph. 3. 16 11. When it comes to a time of try all and to the sifting of the whole house of Israel as corne is sifted in a sive Amos 9. 9. they onely are made manifest to be approved in whom there is both sanctification of the Spirit and beliefe of the truth both true piety and sound judgement if either of these be found wanting bee sure the other is wanting too what ever shew there may be to the contrary There is a Text 1 Cor 11. 19. worthy to bee much and often thought upon in these dayes For there must be Heresies or Sects among you that they which are approved may be made manifest among you of which Text moreanone Now then for as much as the Church is sometimes tried by Heresies sometimes by persecutions sometimes by both sometimes by other tentations and for our part we know not what further tryalls we must endure before this work be at an end or before we go off the stage As we desire to hold out in a time of tryall let us hold fast truth and holinesse together and cast away from us whatsoever maketh us to offend whether it be the right eye of an erroneous opinion or the right hand of a sinfull will or the right foot of a carnall affection CHAP. XIII Whether conscionable Christians and such as love the power aud practice of piety can without defiling their conscience or without a destructive wounding of the power of godlinesse embrace and hold the principles of these who call themselves the godly party Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party as being indeed such who under pretence of Zeal for the power of godlinesse hold diverse ungodly principles LEt no man here stumble in the threshold or bee scandalized at the case I put I intend nothing either against piety or truely pious persons but to vindicat both from those principles of impiety which some maintaine and adhere unto under colour of piety The Arrians Ebionites and Socinians in Poland have pretended to bee the godly party there in so much that Faustus Socinus wrote a book entituled thus That the men of the kingdome of Poland and the great Dutchy of Lithuania commonly called Evangelicks who were studious of solid piety ought altogether to adjoyne themselves to the Assembly of those who in the same places are falsely and undescrvedly called Arrians and Ebionites There is as little truth in that pretence which diverse Sectaries now make to the way of godlinesse observe but these principles of theirs 1. That none ought to be punished for Preaching Printing or maintaining any error in Faith or Religion except it be contrary to the very light of nature Hence
Psal 104. Hath not God said that while the earth remaineth seed time and harvest and cold and heat and sommer and winter day and night shall not cease Gen 8 22. If there were not an uniformity in nature how could fair weather be known by a red sky in the evening or foul weather by a red and louâ—…ing sky in the morning Mat 16 2 3. If there be not an uniformity in nature why saith Salomon The thing that hath been it is that which shall be and there is no new thing under the Sun Eccl. 1. 9. is it not an uniformity in nature that the Stâ—…rk in the heavens knoweth her appointed times and the Turtle and the Cran and the Swallow observe the time of their comming Ier. 8. 75. Is not that an uniformity in nature Io. 4. 35. There are yet foure mone hs and then cometh harvest As the Apostle saith of the members of the body which we think to be lesse honourable upon these we bestow more abundant honour 1 Cor. 12. 23 so I may say of these things in nature which may perhaps seem to have least uniformity in them such as the waxing and weaning of the Moon the ebbing and flowing of the Sea and the like even in these a very great uniformity may be observed As for Scripture presidents There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God For instance Num. 9. 3. 't is said of the Passeover ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it Exod. 12 49. One Law shall be to him that is homeborn unto the stranger that sojurneth among you Another instance see in the Sacrifices Levit first 7. chapters Another instance Act. 15 21. For Moses of old time hath in every city them that preach him being raed in the Synagogues every Sabboth day A fourth instance in the courses and services of the Priests and Levits 1 Chron 23 24 25 26. Luke 1. 8 9. The like in other instances Of the Church of the new Testament it was prophesied that God would give them one way aswell as one heart Ier 32. 39. that there shall not onely be one Lord but his Name one Zack 14. 9. Wee are exhorted to walk by the same rule so farre as we have attained that is to study uniformity not diversity in those things which are agreed upon to bee good and right Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God 1 Cor. 14. 27. If any man speak in an unknown tongue let it beby two or at the most by three and that by course and let one interpret vers 33. for God is not the author of confusion but of peace as in all the Churches of the Saints vers 40. Let all things bee done decently and in order Hee limiteth the Prophets to that same number of two or three even as he limiteth those that had the gift of tongues vers 29. And was it not a great uniformity that he would have every man who prayed or prophesied to have his head uncovered and every woman covered 1 Cor. 11. Doeth not the same Apostle besides the Doctrine of faith and practicall duties of a Christian life deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons concerning widows concerning accusations admonitions censures and other things belonging to Church policy a appeareth especially from the Epistles to Timothy and Titus And 1 Cor 16. 1 2. hee will have an uniformity between the Churches of Galatia and of Corinth in the very day of putting forth their charity Now concerning the colection for the Saints as I have given order to the Churches of Galatia even so doe you upon the first day of the week let every one of you lay by him in store c. In the ancient Church although there was not an uniformity in all particulars among all the Churches for instance in the point of fasting some fasting on the Sabbath some not some taking the Lords-Supper fasting some after meals which differences in fasting gave occasion to the old rule dissonantia â—…ejunii non dissolvit consonantiam fidei Although likewise there was a great difference between the custome of one Church and another in the time and manner of celebrating the Lords-Supper And in other particulars as Augustine Socrates and the Author of the Tripartite History record unto us Yet the Centuryes and other ecclesiasticall Historians shew us in every Century a great uniformity in those ancient times even in very many things belonging to Church government and forme of Worship Neither can any man doubt of the great uniformity in the ancient Church Who is not a stranger to the Canons of the ancient Councells And although Irenaeus and others justly blamed Victor Bishop of Rome for excommunicating the Churches of Asia and the Quartodecimans because of their disconformity in keeping of Easter yet the endeavoring of the nearest uniformity in that particular was so farre from being blamed that it was one cause though neither the sole nor principall of the calling and conveening the Councell of Nice which Councell did not leave it arbitary to every one to follow their owne opinion concerning Easter but by their Canon determined that it should not be keept upon the same day with the Jews that is upon the 14. day of the moneth CHAP. XVI Whether it be lawfull just and expedient that there be an ordinance of Parliament for the taking of the solemne League and Covevenant by all persons in the Kingdome under a considerable penaltie Or an answer returned to a Gentleman who had consulted a friend concerning this question FIrst of all that I may rightly deduce and state the matter of fact 't is to be remembred That the solemne League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty and that which the common enemies have mainly endeavoured with all their might to overthrow That the chief motive to engage Scotland was professed to be the Reformation of Religion and uniformity according to the Covenant That the League and Treaty between the two Kingdomes is in pursuance of the ends of the Covenant especially the aforsaid ends of Religion That the declaration of both Kindomes emitted to other Nations doeth hold forth to the world that our war is for the ends of the Covenant and that we should never lay down armes till these were obtained That by order of Parliament the Covenant was turned in Latine and sent abroad to the reformed Churches with letters from the Assembly of Divines That upon the former assurances the Church and Kingdome of Scotland the Parliaments of both Kingdomes the Assembly of Divines the city of London and many thousands in England have taken the Covenant and have sworne most solemnly
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim
changeth the heart it maketh not a new man but leaveth him in the vanity of his former opinion and conversation Whence I infâ—…r that he who wil throughly rightly examine himself in this particular have I true faith yea or no Must needs before he have a solid resolution be put upon this further inquiry is there any heart-renewing or heart-changing work in me or am I still in the vanity of my former opinion and conversation yea or no I shall now after all this appeall to any tender conscience which is sadly and seriously searching it self whether it be in the faith whether Christ be in the soul and the soul in Christ let any poor wearied soul which is longing and seeking after rest refreshment ease peace comfort and assurance judge and say whether it can possibly or dare sit down satisfied with the Antinomian way of assurance before largely declared which yet hath been held foorth by those of that stamp as the only way to satisfie and assure the conscience and to put an end to all objections I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort and assurance and hath followed it to the utmost as far as it will go Oh saith the soul I have applyed my self to search and find out and to be clearly resolved in this great and tender point whether I bee in Christ or not whether I have passed from death to life from the state of nature into the state of grace or not whether I be acquit from the curse and condemnation of the Law and my sins pardoned or not when O when shall I be truly clearly and certainly resolved in this thing T is as darknesse and death to me to be unresolved and unsatisfied in it I refused to be comforted without this comfort Is id go to now and prove see this Antinomian way and when I had proved it I communed with mine own heart and my spirit made diligent search Then said I of it thou art madnesse and folly Their doctrine pretendeth to drop as the honey comb yet at the last it byteth like a serpent and stingeth like an Adder I find their words at first to be soft as oyle and butter yet I find them at last as swords and spears to my perplexed heart I am forbidden to try my spirituall condition or to seek after assurance of my interest in Christ by any mark or fruit of sanctification be it sincerity of heart hatred of sin love to the Brethren or be what it will be I am told it is unsafe and dangerous for me to adventure upon any such marks I do not mean as causes conditions or any way instrumentall in my justification for in that consideration I have ever disclaimed my graces nay I do not mean of any comfort or assurance by my sanctification otherwise then as it flowes from Christ who is made unto me of God sanctification al 's well as righteousnes But I am told by these Antinomians that even in the point of consolation and assurance t is not safe for me to reason and conclud from the fruit to the tree from the light to the sun from the heat to the fire from the effect to the cause I love the brethren with true and unfeigned love therefore I have passed from death to life They say I dare not I cannot have any true comfort or assurance grounded upon this or any such mark They promised me a shorter an easier a surer a sweeter way to come by the assurance which I so much long after They put me upon the revealing evidence or Testimony of the holy Ghost which I know indeed to be so necessary that without it all my marks will leave me in the dark But as they open and explain it unto me I must not try by the written word whether the voice or Testimony that speaks in my heart be indeed the voice of the Spirit of the Lord yet they themselves tell me that every voice in man which speaketh peace to him and speaketh not according to the word of grace is a spirit of delusion Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections and is that beyond which there must be no inquiry yet by and by they tell mee there must there must be more then this there must be a receiving evidence of faith and till I believe I do not possesse Christ or his benefits neither can sit down satisfied and assured Oh then said I how shall I know that I have true faith Shall I try faith by the fruits of faith No say they by no means but try it by the eccho in the heart which answers the voice of the spirit as face answers to face in water But what if there be no such Eccho in my heart What if I cannot say with assurance my sins are forgiven me must I then conclude I have no faith And what if there be such an Eccho in mine heart how shall I know whether it be the voice of a true faith or whether it be a delusion Hath every one a true faith whose heart suggesteth and singeth my sins are forgiven me But where there is a receiving and believing said they there cannot be a dead faith Alas said I they leave me where I was How shall I know whether there be a believing or receiving Doe not themselves tell me there is a great difference between a true faith and a counterfeit faith are not these miserable comforteâ—…s who tell mee that true faith hath fruits and yet will not give me leave to try it by its fruits They teach me that Iustification is like the fire so that he that is not Zealous in holynes and righteousnes by Sanctification t is to be feared that he never had the fire of Iustification Another of them sâ—…ith doth not love manifested as truly and infallibly kindle love again a fire kindleth fire Sure then if I doe not love God and his children the Eccho in my heart which saith my sinnes are forgiven me is but a delusion Oh how have these men been charming and cheating me out of the right way They have unsetled mee and frighted me out of all my marks of grace or fruits of faith and when they have promised me a clear resolution behold they leave me much more unsatisfied They have deceived me and I was deceived When all comes to all in their way I must either conclude which I dare not that I have true faith because my heart suggesteth and saith my sins are forgiven mee without any tryall of faith by the fruits thereof or otherwise I am left in a labyrinth believe I must and they will allow me no markes to know whether I believe or not Wherefore I will not come into their secret I will come out of their paths which lead downe to the Chambers of death I