observations especially at such a time when this corner of the world is so full of new and strange Doctrines As for the reasons take these 1. If we be not stedfast and unmoveable in the profession of our faith we frustrat as to us the end for which the Scriptures were written Luke gives this reason to his Theophilus why he wrote the story of Christs birth life and death That thou mightest know the certainty of those things wherein thou hast been instructed Luke 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ hee addeth the certainty of the Scripture as a greater certainty We have also a more sure word of prophesie whereunto ye doe well that yee take heâ—…d as unto a light that shineth in a dark place 2. Pet 1. 19. A voice from heaven might sooner deceive us then the written word of God 2. To maintaine and professe the true Doctrine and the true faith is by all protestant orthodoxe writers made one yea the principall marke of a true visible Church Christ himself Ioh. 10. 4 5. gives us this mark of his sheep the sheep follow him their shepherd for they know his voice and a sâ—…ranger will they not follow for they know not the voice of strangers 3. If once we forsake the way of truth and goe into an erroneous way wee shall not know where to finde our paths we shall wander from mountain to hill forget our resting place As one wave comes after another so doth one error come after another As a canker spreadeth so doth error 2. Tim 2. 17 Evill men and seducers shall waxe worse and worse deceiving and being deceived 2 Tim 3. 13. Which hath made some and I hope will make more who were too inclinable to the new Doctrine and practises of Sectaries at first now to fall off from them when they increase unto more ungodlinesse unto more errour and there is no end one error breedeth a hundreth and a hundreth will breed ten thousand What was it that made so many fall off from the Prelats who once joyned with them Was it not because they were growing from the old ceremonies to many new ones and each year almost brought in some new superstition and from Popish rites they grew to Popish doctrines 4. If wâ—…e waver and be led about with diverse and strange doctrine then the prophesies which have gone before of the true Church shall not be made good in us It was promised concerning the Church and kingdome of Christ Isa. 32. 4 5. The heart also of the rash shall understand knowledge and the tongue of the stammerers shall be ready to speak plainly the vile person shall be no more called liberall c. that is those who simply and rashly were led about with every winde of Doctrine shall be so wise and knowing as to distinguish between truth and error between vertue and vice and call each thing by its right name So Isa. 33. 6. And wisedome and knowledge shall be the stability of thy times and strength of salvation 5. Instability and forsaking the way of Truth maks us losse much that we had gained 2 ep of Iohn vers 8. all the comfort we enjoyed all the good that ever our souls received of such a Truth such a cause such a ministery all that ever we did or spake or suffered for the Truth all this we losse when we turn aside after an erroneous way 6. It greatly hindereth our spirituall comfort and contentment Col 2 2. To be knit together in love is one mean and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths is another mean by which the Apostle wisheth the hearts of Christians to be comforted It addeth much to Pauls comfort that he could say I have kept the Faith henceforth there is laid up for me a crown c. 2 Tim. 4. 7. 8. 7. We run a great hazard of our soules and our saâ—…vation when we turn aside from truth to error It is said of the unstable that they wrest the Scriptures unto their own destruction 2 Pet 3. 16 Like a man fallen into quick sands the more he wrestles out the more he sinks When the Apostle hath spoken of Christs purchasing of our reconciliation justification and sanctification he addeth an If Col 1. 23 If ye continue in the faith grounded setled and be not moved away from the hope of the Gospel which ye have heard Not that our persevering in the true faith was acondition in Christs purchasing of these blessings but it is a condition without which we cannot possesse enjoy what Christ hath purchased that is he that falls away from the true Doctrine of the Gospel proves himself to have no part of the benefits of Christ. Some errors are in their own nature damnable and inconsistent with the state of grace or a fellowship with God 2 Pet 2. 1. So 2 ep Iohn v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God Sure it may be said of Arrians Socinians Papists Libertines they have not God because they abide not in the doctrine of Christ so Gal 5. 4. Other error there are of which I may say whatsoever they are comparatively impenitency and continuing in them doth condemne whence it is that the Apostle Iames reckoneth him who erres from the truth to be in a way of death and danger of damnation Ia 5. 19. 20. Now the preservatives against Wavering and helps to stedfastnesse in the Faith are these 1. Grow in knowledge and circumspection be not simple as Children in understanding There is a slight of men and cunning craftinesse whereby they lye in wait to deceive So speaks the Apostle of these that spread diverse and strange Doctrines Eph 4. 14. and Rom 16. 18. he warres us that they do by good words and fair speaches deceive the hearts of the simple Thou hast therefore need of the wisedom of the serpent that thou be not deceived as well as of the fimplicity of the Dove that thou be not a deceiver Phil 1. 9 10. Do not rashly ingage into any new opinion much lesse into the spreading of it With the welladvised is wisedome Pythagoras would have us Schollers only to hear and not to speak for five years Be swift to hear but not to speak or ingage Prove all things and when thou hast proved then be sure to hold fast that which is good 1 Thess. 5. 21. Mat 7. 15. 17. There was never an Heresie yet broached but under some faire plausible pretence beguiling unstable souls as Peter speaks 2 Pet. 2. 14. Pro 14. 15. The simple believeth every word Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion not knowing any thing but that he was to pay his vow in Hebron 2 Sam 15. 11. 2. Grow in grace and holynesse and the love of the truth for the stability of the
Vocation might be called extraordinary and in what sense ordinary THis Question appeareth to be very perplexed and thornie yet I am led upon it both by the contraversies of the times concerning the necessity of Mission and Ordination unto all Ministers of holy things and likewise by occasion of that which is maintained by some men of Learning that there are still or may be Evangelists in the Church Calvin holds indeed that in that age of his God raised up Evangelists to rescue the Church from Popery Instit lib. 4. cap. 3. § 4. and Mr. Hooker in his Ecclesiasticall policie lib. 5. Sect 78. tels us out of Eusebius eccles hist lib. 3. cap 34. that in Trajans dayes many of the Apostles Disciples and Scholers who were then alive sold their possessions which they gave to the poor and betaking themselves to travel undertook the labour of Evangelists that is they painfully preached Christ and delivered to them who as yet never heard the doctrine of Faith Concerning Prophets I have before shewed out of Iustine Martyr dial cum Tryph Iud. That in his dayes there were still some in the Church who had an extraordinary gift of prophesie and such there have been also in other places and at other times Of which there might be diverse instances given I shall here speak somewhat first of the work of Prophets and Evangelists Their Work and Administration I conceave to be partly ordinarie partly extraordinarie Ordinarie because the higher degrees Eph. 4. 11. are comprehensive of the lower not contrariwise a Pastor doth the work of a Teacher an Evangelist doth the work of a Pastor and Teacher a Prophet doth the work of an Evangelist Pastor and Teacher an Apostle the work of all those which I have also before touched following Chrysostome and Mr. Bayne Prophets and Evangelists edifie the Church by preaching as well as ordinary Pastors 1 Cor. 14. 3. Eph. 4. 11. 12. 2 Tim. 4. 2. 5. From which Scriptures and others of that sort as Tit. 1. 5. 1 Tim. 3. 15. Some have collected that Evangelists had a fixed charge in some cerâ—…aine Church which they attended and took the oversight thereof for the work of the Ministerie al 's often and al 's long as other pressing and publick occasions of the Church could permit See Zeperus de polit eccl lib 2. cap 1. Aret probl Theol loc 62. I say again the work of Prophets and Evangelists was extraordinarie for the distinguishing or characteristicall propertie of a Prophet i. e. the outmost he could do which the ordinary officers could not do nor any other but an Apostle is the opening of great secrets or foreshewing things to come by the speciall and extraordinarie inspiration of the holy Ghost Their verie name intimateth so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell According to which sense of the word all these were called Prophets of old who foretold things to come as Magitians Astrologians Prognosticators Nativitie or figure-casters c. See Olivarius de Prophetia pag 9. 10. The Priests and Interpreters of the Oracles were also called Prophets and the Apostle Tit 1. 12. calls Epimenides a Prophet of the Cretians qui quasi praesenserit futura saith Erasmus As likewise saith he because that book of Epimenides out of which that verse is cited hath its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de oraculis But in the Church notion of the word which the Fathers took from Scripture Prophecy is a prediction of things to come from a special inspiration of the holy Ghost But what is the distinguishing work and characteristicall property of an Evangelist i. e. that which an ordinary Pastor and Teacher might not do and which none else could do but an Apostle or a Prophet That I may speak to this more clearly 't is to be remembred that the word Evangelist is not heere taken in that restricted vulgar sense for a pen-man of the holy Ghost writing Gospell for in that sense there were but foure Evangelists and two of them Apostles But this is not the Scripture notion of the word which tels us that Philip and Timothie were Evangelists Act. 21. 8. 2 Tim. 4. 5. And that Christ hath given Evangelists to his Church for the work of the Ministery Eph. 4. 11 12. Now if we take the word as the Scripture doth the proper work of an Evangelist i. e. that which none but an Evangelist as an Evangelist or he who was more then an Evangelist could do I conceave to stand in two things the first is to lay foundations of Churches and to preach Christ to an unbelieving people who have not yet recieved the Gospell or at least who have not the true Doctrine of Christ among them So Philip the Evangelist preached Christ to the citie of Samaria and baptized them before any of the Apostles came unto them Act. 8. 5. 12. And if the 70 Disciples Luk 10 were Evangelists as many think and Calvin Instit lib 4. cap 3. 4. thinks it probable their proper work as Evangelists was to preach the Gospel to those cities which had not received it Their second work is a traveling and negotiating as Messengers and Agents upon extraordinary occasions and speciall emergencies which is oft times between one Church and another and so distinct from the first which is a traveling among them that are yet without Of this second there are diverse examples in Scripture as 2 Cor. 8. 23. Phil 2. 19. 25. 2 Tim 4. 9. Tit 3 12 Act 15 22 25. In this last example although some are of opinion that Silas was of Jerusalem and had an ordinary Ministeriall function there yet the best writers do commonly reckon Silas among the Evangelists and I do not doubt but as he was a Prophet Act. 15. 32. so also an Evangelist which may appeare by his traveling through many places in the work of preaching the Gospel sometimes with Paul as his fellow labourer and helper Act 16 19 c. 17. 4. 10. sometimes with Timothy Act 17. 14. 15. 18 15. Now when I call these works and administrations of Prophets and Evangelists extraordinary my meaning is not that they are altogether and every way extraordinary even as Apostleship For I dare not say that since the dayes of the Apostles there hath never been or that to the end of the world there shall never be any raised up by God with such gifts and for such administrations as I have now described to be proper to Prophets and Evangelists i. e the fore telling of things to come the traveling among Unbelievers to convert them by the preaching of the Gospell and between one Church and another upon extraordinary errands But I call the work of Prophets and Evangelists extraordinary in Calvins sense expressed by him in the place before cited i. e. it is not ordinary like that of Pastors and Teachers which hath place constantly in the best constituted and setled Churches
errour in the own nature of it veniall yet every sin is not a grosse and hainous sin and every errour is not Heresie Heresies are mentioned as greater evills then Schismes 1 Cor 11. 18. 19. which could not be so if every errour were an Heresie 6. 'T is an errour factiously maintained with a renting of the Church and drawing away of Disciples after it In which respect Augustine said Errare potero Haereti us non ero I may eâ—…re but I shall not be an Hereticke Hereticks are deceivers and seducers who endeavour to pervert others and to overthrow their faith 2 Tim 3 13. Act. 20 30. 2 Tim. 2. 17. 18. Rom 16. 17 18 19. 2 Pet 2. 2. All known and noted Hereticks are also Schismaticks who make a rupture and strengthen their own party by drawing after them or confirming unto them Disciples and followers in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for a Sect as Act. 5 17. and 15. 5. and 24. 5. and 26. 5. For this cause the Donatists were condemned as Hereticks without imputation of Heresie to Cyprian And O strange turning about of things saith vincentius Lirinensis advers haeret cap 11. the Authors of the same opinion are judged Catholiks but the followers Hereticks The Masters are absolved the Disciples are condemned The writers of these books are the Children of the Kingdome but Hell shall receive the assertors or mantainers This last ingredient which is found in Heresie is hinted by the Arabick interpreter 1 Cor 11. 19. where he joyneth Schismes and Heresies as was noted before And indeed in the Originall the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rising of the speech sets forth Heresie as carying schisme with it in its bosome I believe saith the Apostle in part what I hear of your schismes for there must be also Heresies i.e. both Schismes and somewhat more Calvin Institut lib 4. cap 2. § 5. makes the breaking of Church communion the making of a rent a thing common both to Hereticks and Schismaticks for Hereticks break one band of Church communion which is consent in doctrin Schismaticks break another which is love though sometimes they agree in the like faith From all which Scripturall observations we may make up a description of Heresie to this sense Heresie is agrosse and dangerous errour voluntarily held and factiously maintained by some person or persons within the visible Church in opposition to some chief or substantiall truth or truths grounded upon and drawn from the holy Scripture by necessary consequence But next why saith the Apostle that there must be Heresies This is not a simple or absolute necessity but ex Hypothesi I mean not onely upon supposition of Sathans malice and mens corruption but upon supposition of Gods eternall and infallible foreknowledge and not only so but upon supposition of the eternall decree of God whereby he did decree to permit Sathan and corrupt men to introduce Heresies into the Church purposing in the most wise and most holy counsell of his will to disabuse as I may so say his Church by these Heresies that is to order and over-rule them for the praise of his grace and mercy to manifest such as are approved and from the glory of his justice in sending strong delusion upon such as received not the love of the truth but had pleasure in unrigâ—…teousnesse These things being so i. e. Sathans malice and mens corruption being such and there being such a foreknowledge yea such a decree in God therefore it is that there must be Heresies and so we aâ—…e also to understand Mat 18. 17. it must needs be that offences come These things I doe but touch by the way That which I here aime at is the good use which God in â—…is most wise and soveraigne providence can and doth make of Heresies 'T is that they which are approved may bee made manifest Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved we can understand nothing but such as are true and sincere Saints approved and accepted of God or as Bullinger on the place vere pii truely godly In which sense the same word is used Rom 16. 10. 2 Cor 10. 18. 2 Tim 2. 15. Iaâ—… 1. 12. The word is properly used of good money or silver well refined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is transferred to Saints with speciall reference to their mortification or to the refyning of them from the drosse of their corrupâ—…ions and so noteth such as walk in the spirit and not in the flesh The contrarie word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobate rejectaneous naughty or to bee cast away like the drosse of silver 1 Cor 9. 27. 2 Cor 13. 5 6. But how is it that by means or occasion of Heresies the godly party is made manifest Surely the meaning of the Apostle is not that the authors and followers of Heresies are the godly party for he calls Heresie a work of the flesh Gal 5 20. and will have an Heretick to be rejected as one who is of himself condemned Tit 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved are known by this as one of their characters they hate avoid and resist Heresies and earnestly contend for the faith they hold fast the truth of Christ without wavering And those who broach or adhere unto Heresies are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved and such as are like reprobat silver Whosoever therefore sideth or ingadgeth with Heresies or Hereticks yea whoever stands not fast in the faith doth ipso facto declare himself to be none of Pauls godly party So contrary is the holy Ghosts language to the tone of Sectaries in these dayâ—…s Neither is it in this Scripture alone but in diverse other Scriptures that the holy Ghost distinguisheth those that are approved of God from such as turne away from the truth after false doctrines and beleeve seducing spirits as well as from those who are of an ungodly life So Deut 13. 3. when a false Prophet arose and the signe or wonder came to passe what was Gods meaning in permitting these things The Lord your God proveth you to know whether ye love the Lord your God with all your heart and wâ—…th all your soule They therefore that hearkened to the false Prophet even when his signe or wonder came to passe made themselves known thereby that they had not been lovers of God with all their heart Again Matth. 24 24. those that are elect are not deceived by false Christs and the false Prophets and by the rule of contraries they who are deceived by them and go in their errour to the end are not elect but reprobat Gal 5. 20. 21. Heresie is a work of the flesh and is reckoned among these things which render a person uncapable of inheriting the Kingdome of God They therefore who walk in the spirit and not in the flesh and are made meet to be partakers
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
new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
he come at these and besides both the Deacon and the ruling Elder are Church officers and neither of them Preachers so that the difproportion is not so great when the Deacon is named before the ruling Elder but that such Preachers or Interpreters who had no office at all in the Church should be enumerate not onely among officers and Ministers of the Church but before Teachers and that in foure Texts Acts 13. 11. 1 Cor. 12. 28. ibid. vers 29. Ephes 4. 11. and next to the Apostles too and that with an order of first second third is to me utterly improblable and uncredible 3. The Apostle mentioneth Prophets with a note of singularity as not common but more speciall 1 Cor 12. 29 30. Are all Apostles are all Prophets are all Teachers are all Workers of miracles Have all the gifts of healing do all speak with tongues do all Interpret Here the Apostle maketh a second enumeration of such administrations as were more rare singular speciall dignified and priviledged and not competent to all Church officers much lesse to all Church-members Therefore here he omitteth the ruling Elder and Deacon Hee saith not are all helps are all governments As if he had said There are some officers appointed onely for ruling some appointed onely for helping and overseeing the poore These officers are neither Apostles nor Prophets c. And if prophesying be not a priviledge of all Church-officers how much lesse of all Church-members I might adde here 't is most agreeable to the native signification of the word Prophesie that we understand it to be an extraordinary and rare thing For if you consider the very notation of the word Prophesie is prediction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell of which more hereafter 4. One of the Prophets of that time is plainly described to have been inspired with extraordinary revelations Acts 21. 10 11. There came down from Iudea a certain Prophet named Agabus and when he was come unto us he took Pauls girdle and bound his owne hands and feet and said Thus saith the holie Ghost so shall the Iews at Ierusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles There were other Prophets of the same kinde with Agabus for so runnes the Text Acts 11. 27 28. And in those dayes came Prophets from Ierusalem to Antioch and there stood up one of them named Agabus and signified by the Spirit that there should bee great dearth in all the world 5. That these Prophets spake in the Church from extraordinary revelation and inspiration appeareth by 1 Cor 14. 26. When they came together they had a Psalme a Doctrine a Tongue a Revelation an Interpretation not onely a Doctrine and an Interpretation but a Revelation and vers 30. after hee hath said let the Prophets speak two or three He addeth If any thing be revealed to another that sitteth by let the first hold his peace Upon which Text Gualther Salmeron and others who understand by prophesying in that Chap the ordinary Ministeriall Teaching are yet made to acknowledge that this revealing of somewhat to another was extemporary and extraordinary and that it is no president for our times P. Martyr puts this difference between Teachers and Prophets that Teachers were educated and instructed by Masters Prophets without all humane help spake as they were on a suddain moved by the inspiration of the holy Ghost Yea although he takes the office and functions of Prophets and Teachers to have been one and the same yet he thus distinguisheth between them So Aretius speaking of those that bare office in the primitive Church distinguisheh the Prophets from the Pastors and Teachers in this that the Prophets had not onely greater gifts for opening hard Scriptures but that they did interpret Scripture with the same propheticall spirit by which it was dictat and written and likewise foretell things to come 6. It hath been observed by Mr. Bayne on Ephes 4. 11. and others that these degrees are capacious and comprehensive one of another downwards not upwards that is An Apostle might prophesie and doe the work of an Evangelist Pastor and Teacher a Prophet might do the work of an Evangelist Pastor and Teacher the Evangelist might do the work of a Pastor and Teacher But every Pastor and Teacher could not do the work of an Evangelist or of a Prophet c. If this observation hold which hath pleased many then we cannot understand those Prophets to have been no more but Pastors and Teachers much lesse to have been any thing lesse than Pastors and Teachers viz. Church-members well gifted for exponding Scripture edifyingly Chrysostome de divers N. T. locis serm 50. leaneth very much toward that same notion for he calls Apostles the root which was comprehensive of all the rest a Prophet saith he might not be an Apostle but an Apostle was a Prophet Evangelist c. To prove that an Apostle did prophesie hee cites these propheticall praedictions 2 Tim 3. 1. 1 Thess. 4. 15. Whereby 't is manifest that he understands the prophesie mentioned by Paul to be extraordinary 7. Unlesse we understand those prophets which Christ gave to the Church 1 Cor. 12. 28. and cap. 14. Ephes 4. 11. to have been extraordinarly inspired by the Spirit then we shall not be able to prove from Scripture that Christ hath given to the Church of the new Testament any extraordinarie Prophets to foretell things to come But 't is certain that Christ hath given such extraordinary Prophets to the Church of the new Testament such as Agabus and the daughters of Philip Eusebius tells us there were such Prophets in the Church till the dayes of Iustin Martyr which we have also from Iustinus himselfe And now having the occasion I must say it to the glory of God there were in the Church of Scotland both in the time of our first Reformation and after the Reformation such extraordinary men as were more then ordinary Pastors and Teachers even holy Prophets receaving extraordinary Revelations from God and foretâ—…lling diverse strange and remarkable things which did accordingly come to paste punctually to the great admiration of all who knew the particulars such were Mr. Wishart the Martyre Mr. Knox the Reformer also Mr. Iohn Welsh Mr. Iohn Davidsoune Mr. Robert Bruce Mr. Alexander Simson Mr. Fergusson and others It were too long to make a narration here of all such particulars and there are so many of them stupendious that to give instance in some few might seem to derogat from the rest But if God give me opportunity I shal think it worth the while to make a collection of these things Mean while although such Prophets be extraordinary and but seldome raised up in the Church yet such there have been I dare say not onely in the primitive times but amongst our first Reformers and others And upon what Scripture can we pitch for such extraordinary
Prophets If not upon those Scriptures which are applyed by some to the prophesying Brethren or gifted Church-members 8. There are but three senses of the word Prophesying which I can finde any where else in the new Testament 1. For such prophesying as is competent to all converted and gifted persons when they are filled with a spirit of illumination and speak with other tongues as the spirit gives them utterance In which sense Ioel foretold that daughters as well as sonnes hand maids as well as men-servants young and old should prophesie Acts 2. 17 18. Which was accordingly fulfilled upon the day of Penticost for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples men and women 2. For such prophesying â—…s is the preaching of ordinary Ministers although I know no Text where without any controversie the word is used for the ordinary Ministeriall preaching Yet I understand the word to bee used in this sence though by allusion onely where of before Revel 11. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath 3. For extraordinary prophesying from immediate and miraculous inspiration in which sence it is often used in the new Testament as I shall shew anone But a fourth sense viz. The prophesying of gifted Brethren not sisters out of office and that publickly and by an ordinary gift I can finde no where and if we goe either higher or lower then the ordinary Pastorall preaching women as well as men might prophesie in the Scripture language Prophetesses as well as Prophets 9. The Apostle plainly distinguisheth Prophesie both from the word of knowledge and from the word of wisdom 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another prophesie now what is that gift and manifestation of the Spirit which is supposed to be given to gifted and prophesying-members must it not fall under that enumeration 1 Cor 12. 7 8 9 10 11. Is it then the interpretation oâ—… opening of Scripture that is the Teachers part the word of knowledge Is it both to interpreâ—… and apply Scripture that is the pastors part the word of wisdome Is it to prophesie that is more nor either the word of 〈◊〉 or the word of wisdome and is therefored 〈◊〉 from both 10. In that Text last cited prophesie is mentioned not only as a gift by which the Spirit worketh for the profite and edification of the Church but as a Ministery function and adâ—…inistration in the Church for veâ—…s 4. 5 6. The Apostle teacheth us that there are diversitiâ—…s 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereafter in reference to all these three he addeth the enumeration of the particulars ver 8. 9 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministery not onely of ruling Elders and Deacons Rom 12. 7. of Pastors and Teachers yea of Evangelists and Apostles Ephes 4. 12. Col 4. 17. 2 Tim 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2â—… 19. Rom. 11. 13. 2 Cor 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie sometimes Office sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministring to the necessities of the poore Saints by charity and almes But no body that I know doth imagine or can imagine that this is the sense of the word 1 Cor 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I conclude that the Prophets in these primitive times had an office or Ministery in the Church 11. The word Prophesying is often used in the new Testament for that which is extraordinary and by Revelation Mat. 26. 68. Rev 1. 3. Acts 21. 9. Luke 1. 67. Revel 22. 10. 19. Revel 10. 11. Mark 7. 6. 1 Peter 1. 10. Jud 14. John Baptist is called a Prophet Luke 1. 76. and 7. 28. Matth 21. 26. and 14. 5. Christ himselfe is called a Prophet Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet Acts. 13. 6. Prophesying in the name of Christ is joyned with other miraculous gifts Mat 7. 22. Many will say to me in that day Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull workes Acts 19. 6. and when Paul laid his hands on them the holy Ghost came on them and they spake with tongues and prophesied In this sence is the word used when 't is said that Cajaphas prophesied John 11. 51. the same word is used for propheticall prediction 1 Tim 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse 12 Prophecy as Paul speakes of it is so farre from being a common priviledge of gifted Saints out of office that it is one of the speciall and rarest gifts which the Apostles themselves had or could have 1 Cor. 13. 2. And though I have the gift of prophesie and understand all mysteries and all knowledge which stands there between the gift of tongues and the faith of miracles again 1 Cor 14. 16. Now brethren if I come unto you speaking with tongues what shall I prosite you except I shall speak unto you either by Revelation or by knowledge or by Prophesying or by Doctrine The first two Revelation and knowledge are immanent in the Apostle The other two Prophesying and Doctrine are transient from the Apostle to the Church What shall my gift of tongues profite you saith he or how shall you be edified or satisfied thereby unlesse either I utter some Revelation unto you by Prophesying or utter my knowledge unto you by Doctrine so distinguishing Prophesying from Doctrine as greater then it because Prophesying proceeds from Revelation Doctrine from knowledge in him that teacheth 13. I have yet another reason which I think will be a hard knot to our dissenting Brethren the Apostle compareth in that 14. Chap the gifts of tongues and the gifts of prophesie He commendeth both as desirable vers 1. and wisheth to them all both these gifts vers 6. but rather prophesie as comparatively the better for edifying the Church Et magis minus non variant speciem There are both good and desirable gifts of the Spirit given to profite withall 1 Cor. 12. 7 10 11. The Apostle also alloweth as many to speak with tongues in
the Church as hee alloweth to prophesie in the Church that is as two or three of the Prophets may speak by course in one Assembly so may two or three speak by course in a strange tongue so that one interpret 1 Cor 14. 27 29. Moreover whereas it is supposed by our dissenting brethren that all or most of the Church women excepted did prophesie they must upon the very same ground suppose that all or most of the Church women excepted spake strange tongues in the Church For in the same place where 't is said that every one of them had a Doctrine and Revelation 't is said also that every one of them had a tongue and an Interpretation 1. Cor 14. 26. Which tongues considered and compared together it will be found that if the reasons hold good and the consequences be valid which are brought for the prophesying of gifted members out of office and that therein they have the Church of Corinth a president the like reasons and al 's strong consequences will prove that any two or three of a Church who shall happilie have the gift of strange tongues may speak by course in the Church so that one Interpret and that the Church of Corinth is as good a president for this as for the other Let our Brethren therefore either make both these gifts prophesie and tongues in the Church of Corinth to bee extraordinary and miraculous and so neither of them to bee an ordinary president or otherwise they must make them both to be set forth for ordinary Patterns and presidents and so begin to cry up tongues as well as prophesying for if the gift of prophesie be such as men may attaine by industrie and study so is the gift of tongues I know no way to loose the knot without acknowledging that both the gift of tongues and that of prophesie were extraordinary and miraculous which is the truth These are the reasons which I lean to in this matter I come next to answere Objections The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination But I shall answere other Objections also omitted there but which have been objected by others Object 1. The Prophets 1 Cor 14 were not immediatlie inspired with prediction for women that were so inspired might deliver their prophesie in the Church but there women are forbidden to speak vers 34. Answ 1. But where finde we that women which were prophetesses and immediately inspired were allowed to deliver their prophesie in the Church I suppose he had a respect to 1 Cor 11. 5. But every woman that prayeth or prophesieth with her head covered dishonoureth her head which is meaned of the publicke Assemblie for the Apostle is speaking of covering or uncovering the head in the Church But diverse Interpreters understand here by a woman that prayeth or prophesieth a woman that joyneth as a hearer in the publicke Assemblie and so vers 4. by a man that prayeth or prophesieth a man that is a hearer and joyneth in the ordinances So that the Geneva annotation upon verse 5. gives a good sence of that Text That women which shew themselves in publick and ecclesiasticall Assemblies without the signe and token of their subjection that is to saâ—… uncovered shame themselves See more for thâ—…s in Junius his annotations on the Arabike version in that place â—… If the Apostle by prophesying 1 Cor 11. 4. 5. Understand prophesying by immediate inspiration then the Objection may bee retorted and turned into an Argument against the Objectors For the sence of the word prophesying in the 11. Chap may give light to the word prophesying in the 14. Chap. 3. Peter Martyr loc com eccles 4. cap 1. Is indeed of opinion that women which were prophetesses and extraordinarly inspired might spâ—…ak in the Church provided that their heads were covered in token of foeminine subjection and that the forbidding of women to speak in the Church extendeth to such and so hee reconcileth 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor 11. 5. I doubt his opinion in this particular is not well grounded onely so farre I make use of it that if 1 Cor 11. 5. be meant of prophetesses praying or prophesying in the Church which the Objector hath to prove Then certainely the forbidding of women to speak in the Church cannot be understood universallie but with a reserve and exception of extraordinary cases But how can this exception of prophetesses consist with with the Text Let your women keep silence in the Church Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your women they had prophesying women as is supposed by these of the other opinion from 1 Cor 11. 5. Nay even your women must be silent saith the Apostle and the reasons which he addeth are so universall as to comdrehend even prophetesses they are commanded to be under obedience and to be in subjection which Martyr himselfe noteth holds true of prophesying women as well as others and that for that cause their heads were to be covered Another reason is added 1 Tim. 2. 14. Adam was not deceaved but the woman being deceaved was in the transgression It might be feared saith P. Martyr if women were permitted to speak in the Church Sathan should returne to his first wyle and deceave the man by the woman Surely he that made use of Evah might also make use of a prophesying woman to deceave and so much the more because now since the fall both man and woman are more subject to tentation So that both the Apostles command and the reasons of it seem plainly to exclude even prophesying women from speaking in the Church and if they be allowed to deliver extraordinary prophesies and revelations in the Church why not also to prophesie as other gifted members If that which is greater be allowed them why not that which is lesse And if prophetesses be excepted from the rule 1 Cor 14. 34. Why not also other women of excellent gifts Object 2. The Apostle 1 Cor. 14. 24 26. speaks of prophesie as a gift in all or most of the members of the Church and forbids it to none but women Answ 1. I have already proved from 1 Cor 12. 28 29. and 13. 2. and 14. 6. that prophesie even in those dayes was not a common but a rare and singular gift So ibid vers 5 when he saith I would that all spake with tongues but rather that yee prophesied hee intimateth that all of them did not prophesie 2. When the Apostle speaks by way of supposition vers 24 But if all prophesie this proves not that all did prophesie neither can the very supposition bee understood universally For if an unbeleever had come into their Assembly and heard all and every one of them prophesying sure he had been so farre from being wonne thereby that he had been more alienated from such a confusion 3. That which gives greatest collour to the Objection is vers 26. When yee come together every one of you hath
a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation I shall freely offer my judgement concerning this Text to be considered I hold the first hint from Cajetan upon the place It is not said every one of you can speak a strange tongue or can utter a Revelation c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath â—… g. every one in the Church hath these things for his good and benefite when one prophesieth or two or three every one in the Church hath that prophesie the like of Psalmes Tongues c. Even as 1 Cor 3. 21. 22. all things are yours whether Paul or Apollo c. Where it may bee truely added or Psalmes or Tongues or Doctrines or Revelations or Interpretations all these are yours all these hath Christ given to the Church for her good men are said to have these things of which they have the good fruit use benefite at least are allowed to have and may have the benefite thereof Luke 16. 29 they have Moses and the Prophets Ephes 1. 7. and Col. 1. 14. In whom we have redemption through his blood 1 Cor. 2. 16. But we have the minde of Christ Philip. 3. 17. ye have us for an example Heb 13. 10. we have an Altar 2 Pet. 1. 15. we have a more sure word of prophesie and the like And thus I understand the Text now in controversie the Apostle having from the beginning of that 14. Chap perswaded that the gifts of tongues and prophesie might be used not so as the men might be most admired but so as the Church might be most edified and that not so much the gifts as the profitable use of the gifts was to be desired he concludeth this point vers 26. Making a transition to certain Canons for order in the use of tongues and prophesie as if he had said If these gifts be thus improved to edifie then although every one of you hath not the gifts of tongues prophesie c. Yet when yee come together every one of you hath all these tongues prophesies c. They being yours for your good and edification 4. But if our dissenting Brethren will not receave this sence which is quite contrarie to theirs Yet in this Text here they can no more extend to all or most of the members of the Church one of these branches then another If all or most of them did prophesie then all or most of them had the gift of tongues and the Interpretation of tongues and Revelations and the â—…ift of composing Psalmes and so the same president shall bring in strange tongues as well as prophesying of which more before beside that of composing Psalmes I shal hardly beleeve that our dissenting Brethren themselves will say that all or most of the Church of Corinth had the gift of tongues Let us see then how they will restrict the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you in reference to tongues they must allow us to make the same restruction in reference to prophesie But if they will say at large that all or most of the Church of Corinth had the gifts of tongues as well as that of prophesie then they are loosers another way by yeelding the president of the Church of Corinth in that very place upon which they build their prophesying to be extraordinary and miraculous 5. Whereas the Objection saith that all or most of them did prophesie this addition of most of them is fictious and fallacious to hide weaknesse for the Text hath no such thing but saith every one of you Themselves dare not understand every one of you universally but in a restricted sence for then Prophets and Brethren should bee acciprocall and convertible names in the Epistles to the Corinthians and when 't is said the spirits of the Prophets are subject to the prophets 1 Cor. 14. 32. the sence should bee no more but equivalent upon the matter to this the spirits of all the Brethren are subject to the Brethren 6. Wherefore every one of you vers 26. if extended to prophesying can be no more but every one of you prophets even as Isa 1. 23. every one i. e. every one of the Princes Heb 2. 9. Jesus tasted death for every man i. e. for every man whom the Father had given him or chosen to be redeemed 1 Cor 12. 7. But the manifestation of the Spirit is given to every man i. e. that is to every gifted man in the Church to profite withall Ephes. 5. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every one of you in particular so love his wife that is every one of you husbands Isa 9. 17. every one is a hypocrite that is every wicked person who cometh to worship before me Luke 13. 15. Doeth not each one of you on the Sabbah loose his oxe or his asse that is each of you who hath an ox or an asse many other such instances might be given from Scripture 7. Bullinger noteth out of the Greek Scholiast that the Apostle here 1 Cor 14. 26. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one of you hath a Psalme another a Doctrine another a Tongue c. Beza gives us the same sence and refers us to 1 Cor 1. 12. which is a notable clearing of this Text for the very same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ yet every one of them did not say all this but one said I am of Paul another said I am of Apollo c. The Syriak confirmeth the same sence for 1 Cor 14. 26. he rendereth thus Whosoever of you hath a Psalme let him say on and he who hath a Doctrine and he who hath a Revelation and he who hath a tongue and he who hath an Interpretation So the Arabik version which Iunius on his Marginall annotations upon it here commendeth runnes thus If any of you hath a kinde of Psalme to say and he that hath a Doctrine aud he that hath a Revelation and he that hath a Tongue and he that hath an Interpretation let all this be done to edifying Object 3. These gifts which are required in a Prophet 1 Cor 14. 3. 26. are such as men ordinarly may and do attain by industry and study Answ. 1. The contrary hath been clearly proved and that wery Text vers 26. proveth it the more strange it is that a Text which mentioneth revelation tongues should be cited for ordinary study and industrie 2. 'T is said indeed vers 3. He that prophesieth speaketh unto men to edification and exhortation and comfort What then did not an extraordinary Prophet an Apostle an Evangelist speak unto men to edification and exhortation and comfort No man dare deny but they did yet this cannot prove that Apostles and evangelists were not extraordinary Ministers The edification and fruit which come to the Church by
to bee extended to every error which may be confuted by Scripture although happily such an error be too tenaciously maintained Nor yet is it to be so farre restricted as that no error shall be accounted Hereticall but that which is destructive to some fundamentall Article of the Christian faith if by a fundamentall Article you understand such a truth without the knowledge and faith whereof 't is impossible to get salvation When Peter Martyr defines Heresie he makes no mention of a fundamentall error but of an error contrarie to the Scriptures loc com class 2. cap 4. § 50. So Calvin Instit lib 4. cap 2. § 5. understands all such to be Heretiks as make a breach in the Church by false Doctrines Walaeus tom 1. pag 57. saith Hereticall Churches do either erre in the foundation or onlie in some other things built upon the foundation When Peter speaks of such Heresies as take away the very foundation Iesus Christ he thinks it too little to call them simple Heresies but he cals these damnable Heresies But if you understand by fundamentall truths all the chief and substantiall principles I do not mean onely the first Rudiments or A B C of a Catechisme which we first of all put to new beginners but I mean all such truths as are commonly put in the confessions of faith and in the more full and large Catechismes of the reformed Churches or all such truths as all and every one who live in a true Christian reformed Church are commanded and required to learn and know as they exspect in the ordinary dispensation of God to be saved in this sense I may yeeld that Heresie is alwayes contrary to some fundamentall truth 'T is one thing to dispute of the absolute soveraigne power of God and what are the truths without the beleif whereof 't is absolutly and altogether impossible that one can be saved Which question I doubt is hardly determinable by Scripture nor do I know what edification there is in the canvassing of it sure I am 't is a question much abused 'T is another thing to dispute what are these truths which in a Church where the Gospell is truely preached all and every one come to years of knowledge and discretion and having means and occasions to learne are bound to know and according to the revealed will and ordinary dispensation of God must learne as they desire or exspect to have a true fellowship with Christ in the Sacrament of the Lords supper or to bee accepted of God and saved eternally 2. We must not think that no man is a Heretick but he who is consistorially or judicially admonished and thereafter continueth pertinaciously in his error For where 't is said Tit 3. 10 A man that is an Heretick after the first and second admonition reject 'T is intimated that he is an Heretick before such admonition Positively I concieve that these six things doe concurre to make a Heresie 1. T is an error held by some Minister or member of a Church I mean either a true Church or an assembly pretending and professing to be a true Church For both Peter and Paul where they foretell that Heresies were to come 2 Pet 2. 1. 1 Cor 11. 19. they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i.e. among you Christians So Act 20. 30. also of your owne selves shall men arise speaking perverse things Therefore the Scripture gives noâ—… the name of Heretiâ—…ks to these who are altogether without the visible Church but it calleth such by the names of Heathens or unbelâ—…evers or they that are without or the like 2. T is an error volunntarlie and freely chosen both in the first invention and broaching of it which is proper to the Heresiarchs and in the maintaining of it or adhering to it whicâ—… is common to all Hereticks This I collect from the very name which the Scripture gives to it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I choose Therefore we give not the name of Hereticks to such Christians as are compelled in time of persecution to profess such or such an error which peradventure were a formal Heresie if voluntarly and without compulsion professed They ought indeed to die and to indure the greatest torments before they professe what they know to be an error but this their sin is not properly called Heresie for an Heretick doth freely and voluntarily hold that which is his error And in this respect and consideration Tertullian thinks that an Heretick is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself Tit 3. 10. because he hath of himself choosed that which doth condemne him The Apostle there hath commanded to reject an Heretick If I reject him might one say then I loose him I destroy his soule Nay saith the Apostle his perdition is of himself for he hath chosen his own wayes and his soul delighteth in his abominations This interpretation is much surer and safer then to say that a Heretick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned because he goes against his own light and against the principles received and acknowledged by himself Which sense is accompanied with many dangerous consequences 3. 'T is such a choosing of error as is accompanied with a rejecting of Truth A Hereticke puts light for darknesse and darknes â—…or light good foâ—… evill and evill for good he chooseth eâ—…ror as truth and refâ—…seth truth as error they that give heed to seducing â—…pirits and doctrines of Devils do also depart from the faith 1 Tim. 4. 1. resist the 〈◊〉 2 Tim 3. 8 and turne away their ears from the truth 2 Tim 4. 4. their course hath a teâ—…minus a quo al 's well as ad quem 4 'T is an error professed and maintained and which â—…y that means becomes a scandal and snare to others For although there may be Heresie aâ—…s well as other kinds of sinâ—…urking and hid in the thoughts yet that belongs to Gods judgement only not to mans The Heresies which are spoken of 1 Cor 11. â—…9 are certainly known and apparently discriminative even among men And Hereticâ—…s are scandalous persons to be avoided and rejected Rom 16. 17. Tit 3. 10. which could not be except their errors were known 5. 'T is an error contradictory to some chiefe and substantialâ—… truth grounded upon or be necessary consequence drawne from the holy Scripture There was never yet any Heretick in the Christian world who contradicted that whiâ—…h is literally and syllabically in Scripture The most damnable Hereticke will offer to subscribe to the Scripture in stead of a Confession of Faith who yet will not subscribe to all truths which necessarily follow from the words of Scripture But I call not every error Heresie which is contrary to any consequentiall truth grounded upon Scripture As the Scrâ—…pture reckons not all who sin to be workers of iniquitie so it reckons not all who erre to be Hereticks Although there is not any either sin or
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it 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 T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
farre as the Locri yet no man might move for a new law in Athens unlesse the motion were offered and submitted to the Senat who were to judge whether the old or the new were better Seventhly beware of separating new Lights to separat from or gather Churches out of the true reformed or reforming Churches hath not the least warrant from the word of God When we see this or that amisse in a Church wee are bidden exhort one another and provoke one another to good but not to separate Heb. 10. 24 25. Zuinglius conferred amicably with the Anabaptists in Zurik as with dissenting brethren and no course was taken to suppresse or restraine them by the secular power till they grew to gather Churches out of the true reformed Churches but when it came to that they could not be suffered or forborn it was thought necessary to restrain them Eightly beware of those new Lights which dare not be seen and are kept up in corners Truth seeks no corners light doth not shun light a candle is not lighted to be put under a bushel but on a candlestick Matth 5. 15. 1 Ioh 3. 20 21. Every one that doeth evil hateth the light neither commeth to the light lest his deeds should be reproved but he that doth truth commeth to the light Prov. 4. 19. The way of the wicked is as darknesse they know not at what they stumble I adde to make up the Antithesis to vers 18. their way is darkened more and more untill the dark night I have heard when the Arminians were pâ—…tto it in the Synod of Dort to declare their judgement and sense which they would hold at they declined it and Episcopius answered in the name of the rest Dies diem docet And is it not so with the Sectaries of this time from whom you cannot draw a clear modell of what they hold Ninthly refuse such new Lights as have fellowship with the unfruitfull workâ—… of darknesse Eph 5. 11. 'T is a deceitfull new Light which makes men forbear to reprove speak or petition against those evills in a state which their consciences know to be sinfull and to wink at such things as publikly dishonour God in a nation upon hopes that themselves shall be winked at and tollerated But what communion hath light with darknesse 2 Cor. 6. 14. There are some who pretend to new Light and to tendernesse of conscience who yet are content to combine and associat themselves with those of another and different way which themselves condemn as a sinfull way in that common cause of theirs for crying up their great Diana liberty of conscience and for opposing the Church government by Presbyteries and Synods How they who would not assist the Presbyterians for the purging of their Congregations and keep off all scandalous persons from the Sacrament and yet do assist and strengthen Separatists Anabaptists Antinomians Socinians Erastians Sâ—…ekers in seeking after tolleration how I say they will answer this to God and their own consciences let them look to it Again many of the pretended new Lights have communion with darknesse in another respect because they are borrowed from Heresies buried in darknesse How many new Lights are now brought from the Arrians Manichees Novatians Donatists the contemplative Monkes and Friars the Photinians Socinians Arminians c. These are no more new Lights then a beggars cloak is a new garment being newly made up out of many old riven and rotten cloâ—…ts sowed together Tenthly away with those new Lights which let men see nothing better which bring no edification those Baeotiâ—… aenigmata those none sense and naughty high notions in which some frothie spirits evanish Let all things bee done unto edifying 1 Cor 14. 26. There are vaine bablings and science falsly so called which hath made men erre from the faith 1 Tim 6. 20 21. Lastly take good heed of those new Lights which follow new interests Such was that of Ieroboam 1 Kings 12. 26. to the end and that of Balaam Num 22. 15 16 17 18 19 20. There are some who suppose that gaine is godlinesse saith the Apostle 1 Tim 6. 5. and so there are some who suppose new interests to be new Lights CHAP. XI Of Stability and firmnesse in the truth IT is good Divinity to maintaine that Skepticisme fluctuation and wavering concerning those things which God hath revealed to be beleeved or done by us is a sinne and to bee firme â—…xed and established in the truth to hold fast the profession thereof to stand fast in the faith is a duty commanded I shal first prove it to be so then give reasons for it and thirdly some helps to this duty and preservatives against this sinne For proof of the thing somewhat might bee said from the very light of nature for hâ—…th a nation changed their Gods â—…er 2. 11. Religion hath the very name of it a Religando so farre it is a Relaxando The heathen Greeks cald a â—…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They said also that he who erres or miscarries in his Religion doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink out of a bored or foraminous cup. How firme and constant have heathen Philosophers been in maintaining their opinions they could not onely displease their friends amicus Plato c. but suffer the heaviest things for their opinions And shall not we much more hold fast the profession of the true faith Zonaras Annall tom 3. In the raign of Michael the Emperour the son of Theophilus tels us that when the sister of the Prince of Bulgaria became a Christian and the Prince also by her means converted the â—…ulgarians conspired against him for this change of Religion This diabolicall stedfastnesse of theirs provoked him to a true Christian stedfastnesse till by Gods assistance and blessing they were made to turne to him but he turned not again to them The Athenians impeached Socrates upon his life for going about to innovat and change their Religion But to set aside natures light there is not any of the primitive Churches to which the Apostles wrote Epistles but they were expressely warned either positively to stand fast in the faith to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with diverse and strange Doctrines Now it must needs be not only a truth but a most speciall and necessary truth which the Apostles thought fit thus to presse upon the Churches in all their Epistles writen to them See Rom 16. 17 18. 1 Cor 16. 13 2 Cor. 11 3 4. Gal 1 6 8. Eph 4. 14. Phil. 3. 2. 18. Col 2. 6. 7 8. 2 Thess. 2. 2. 3. Hebr. 10. 23 and 13. 9. Iames 5. 19 20. 2 Pet. 2. 1 2 3. and 3. 16 17 18. 1 Ioh. 4. 1. Iude ep vers 3. 4. All these Texts are full and plain as to this point which I speak to and in that respect most worthie of our frequent thoughts and
minde in the truth and the stability of the heart in grace go hand in hand together Heb 13. 9. Davids rule is good Ps. 24. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse Which is also Christs rule Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self See also Deut 11. 13 16. Elisha healed the unwholesome waters of Iericho by casting salt into the fountain 2 Kings 2. 21 so must the bitter streams of pernicious errors bee healed by geting the salt of mortification and true sanctifying grace in the fountain 3 Be sure to cleave to thy faithfull and sound teachers the sheep that followes the shepherd are best keeped from the Wolfe I finde the exhortation to stability in the faith joyned with the fruitfull labours of faithfull Teachers Phil. 3. 16. 17. Heb 13 7 9. So the Apostle Eph 4. from the work of the Ministry verse 11. 12 13. draweth this consequence v. 14. that we hencefoorth be no more Children tossed to and fro and carried about with every winde of Doctrine The Galatians were easily seduced al 's soon as they were made to disgust Paul 4 Watch and be vigilant against the first beginnings of declining against the first seeds of error Gal 5. 9. It was while men flept that the enemy came and sowed tears among the Wheat and when he had done went his way Mat. 13. 25. Therefore watch ye stand fast in the faith 1 Cor. 16 13. go hand in hand together 5. Avoid and withdraw from the Authors and fpreaders of Heresies and dangerous errors Rom. 16. 17. 1 Tim 6 5. 2. epist. Iohn 10. 11. Phil. 3. 2. He that would be godly should not use ungodly company and he that would be Orthodox should not use Hereticall company unlesse he have some good hopes to convert some who have erred from the truth and come into their company only for that end Ia 5. 19 20 I remember Chrysostome in diverse places warneth his hearers how much they indangered their soules by going into the Jewish synagogues and there was a great zeale in the Ancient Church to keep Christians that were Orthodox from the Assemblies and companie of Hereticks 6. Get Church Discipline established duely exercised which is ordained to purge the Church from false Doctrine Rev 2. 14. 20. 7. Leane not to thy own understanding and be not wise in thine owne eyes Prov. 3. 5. 7. Let reason be brought in captivity to the obedience of Christ 2 Cor 10 5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead and of the union of the two natures of God and Man in the person of Christ was because their reason could not comprehend these articles which is the ground of their opinion professed by themselves When I speak of Captivating reason I do not mean implicite faith the eyes of my understanding must be so far opened by the holy Ghost that I may know such an article is held forth in Scripture to be believed and therefore I doe believe that it is though my reason cannot comprehend how it is 8. Count thy cost and be well resolved before hand what it will cost thee to be a Disciple of Christ to be a constant professor of the Truth Luk 14. 26. to vers 34. Act 14. 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of God This is surer then to confirme our selves with the hopes of a golden age of prosperity in which we shall feel no affliction 9. Search the Scriptures Ioh. 5. 39 Act 17. 11. Do not take upon trust new Lights from any man be he never so eminent for parts or for grace but to the law and the Testimony The up shot of all is that we ought to hold fast the profession of our faith without wavering and be stedfast and even unmoveable in the truth and not to give place to the adversaries no not for an houre Gal 2 4 5. I do not mean pertinacy in the least error nor a vain presumptuous overveening conceit of our knowledge to make us despise any Light which others may give us from Scripture Pertinacy is an evill upon the one hand and to be too tenacious of our own opinions But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Levity inconstancy wavering Scepticisme is an evill upon the other hand 2 Thess 2 2 be not soone shaken in minde c. And this is the Epidemicall disease of the Sectaries of this time which I have now been labouring to cure their word is yea and nay and not unlike to that which Salust objected to Cicero that he said one thing sitting another thing standing yet it may be sometimes observed that these who are the greatest Sceptiks and Pyrrhonians in reference to the common and received tenents are the most pertinacious and tenacious in Tenents invented by themselves I have read it observed of Socinus that as he set at nought Fathers counsels and the whole current of ancient and moderne interpreters of Scripture so vain glory made him to maintaine stiffely and tenaciously any opinion or invention of his owne as if he had been infallible men are sooner drawne from truth then from error Some are unstable in the truth and unstable in error too you may finde among them annuas atque menstruas fides to use Hilaries phrase they are of a new faith and a new religion every year if not every Moneth Remember Reubens reproach Gen 49. 4. unstable as water thou shall not excell One sort of the Sectaries there is indeed which will not ingage to hold any thing but are known by believing nothing these passe now under the name of Seekers yet if one of the ancient Fathers or of the Reformers themselves who lived an hundreth years agoe were now alive they could tell us that these Seekers were in their dayes called Atheists and in deed what other name is due to these Nullifidians who are of no Religion CHAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether truth and holynesse be not inseparable companions T Is one of the greatest objections against the suppressing and punishing of Heresies errors and Schismes O say they this is a persecuting of those that are godly this is a wound to Piety and the power of godlynesse I do not denie but there may be and is true piety in many who are somewhat infected with the leaven of false Doctrine live in some erroneous opinion I dare not appropriat the name of the godly party to those who are free from any of the errors of the times those that are truely godly may in diverse things differ in opinion every error is
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
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking