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
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
be proved by such marks as have no imperfection in them If the marks be true then is the grace true and that is enough to the point which I now assert But as the grace is not perfect no more are the marks of it perfect And as there is no faith here without some unbelief no repentance without some impenitency no watchfulnesse without some security no contrition without some hardnesse no self-denyall without some self-seeking So no love to the Brethren without some want of Love to the Brethren no marks of true Love without some imperfection and falling short and no marvell because no spirit without flesh no grace without corruption Feelest thou then those contrary corruptions those roots of bitternesse in thy heart if thou warrest against them through the strength of Jesus Christ and endeavourest to have thy love every way such as hath been described then God looks upon thee and would have thee to look upon thy selfe as a lover of the Brethren As long as thou art in this world thou shalt have cause to walk humbly with thy God because of the great imperfection of all thy graces and of thy love to the Brethren among the rest and still thou shall have flesh and corruption to war against all the powers parts acts of thy inward man Let there be but a reciprocall warring of the spirit against the flesh Gal. 5. 17 so shall thou passe in Christs account for a spiritual not for a carnall person Neither do I say that thou must alwayes finde a perpetuall conflict or battell between the flesh and the spirit or otherwise no ground of assurance The Apostle speaks of warring not of conflicting or fighting there is alwaies belluÌ„ though not alwaies praeliuÌ„ between the flesh the spirit The new man dare not make peace with the old man nay nor agree to a cessation of Armes with him dare not allow or approve corruption nor allow the neglect of means and endeavours Yet the new man is sometimes taken napping and sleeping sometime assaulted and spoiled and bound hand and foot he may be carried away as a poor prisoner but Christ will again relieve his own prisoner and set him in a fresh military posture against Sathan and sin I hope I have now so far scattered those mists clouds cast by Antinomians and so farre extricated a poore soul out of those doubtings into which they would drive it as that a Beleever may knowingly and confidently say I love the Brethren sincerly and unfeignedly and hereby I know that I have passed from death to life which is a good and sure argument whether we consult scripture or the experience of Saints CHAP. XXII Of the true reall and safe Grounds of enâ—…uragement to believe in Iesus Christ. OR Vpon what warrants a sinner may adventure to rest and rely upon Christ for Salvation THere are some Divines abroad who condemning Arminianisme and much more Pelagianisme yet have not adhered to the orthodox Doctrine asserted by the most approved Protestants writers and received by the best reformed Churches against the Arminians in the article concerning the death of Christ. These have found out a midle and a singular way of their owne that Christ died for all men conditionally viz if they shall believe in him that he hath redeemed all upon condition of Faith One of their arguments is because otherwise we cannot encourage sinners to believe nor satisfie a troubled conscience nor keep it from desparing Upon the like ground that all may be comforted every man being assured that Christ died for all men and so for himself Mr Moore hath written a tractat of the universalitie of Gods grace and of Christ dying for all men as himself expresseth in the title of his Book T is also one of Mr Saltmaâ—…sh his encouragements which he gives to sinners that Christ died for sinners as sinners as hee speaks whereupon it followeth according to the rule à quatenus ad omne that he died for all sinners Surely this is not the way as is pretended to ease and encourage the troubled and terrified conscience Neither can they by their principles minister solid comfort to a sinner tempted to despair of mércy All the scrupulosity and unsatisfaction of conscience which they object against our Doctrine that Christ died not for all but for the Elect only whom the Father gave him followeth as much yea more as I shall shew afterwards upon their own way First of all when they give comfort and encouragement to sinners upon this ground that Christ hath dyed for all upon condition of faith t is to be remembred that conditio nihil ponit in re the generality of men can draw no result from the death of Christ as it is set forth by their Doctrine but that Christ hath by his death made sure this proposition that whoever believes on him shall be saved or that all men shall be saved if all men believe Now a conditionall proposition is true in the connexion of one thing to another if this be that shall be although neither the one nor the other shall ever have an actuall existence If Sathan and wicked men get their will Christ shall have no Church on earth if the Elect fall away from faith and obedience they shall perish If the damned in hell had place and grace to repent and to believe in Christ they should be saved or the like So what solid comfort can the soul have from that conditionall proposition which is all the encouragement they do or dare give from the death of Christ to all men all men shall be saved by Christ if they believe on him Is it not as true and as certain may a sinner think with himself that no man on earth shall be saved if no man on earth believe and for my part if I believe not I shall be damned If all this hang upon the condition of my believing saith the troubled conscience why then hath not Christ merited to mâ—…e and will hee not give me the grace of believing That new Doctrine answereth that Christ hath merited faith and gives the grace of believing not to all but to the Elect only that God hath in his eternall decree inâ—…ended to passe by in the dispensation of his grace the greatest part of mankinde and to keep back from them that grace without which he knowes they cannot believe on Jesus Christ That though Christ meant that all men should have some sort of call to believe on him and should be saved upon condition of their believing yet he had no thought nor intention by his death to procure unto all men that grace without which they cannot believe This doctrine of theirs while it undertaketh to comfort all men and to encourage all to believe it tels them withall upon the matter that all cannot be saved because all cannot believe that God will not give faith and so not salvation either unto millions of sinners What comfort is
plainly speak of supplying and making up such things as were yet wanting to those Churches and of ordaining Elders to Churches which wanted Elders Wherefore the ordinary reading and interpretation is retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of making or ordaining Elders even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like constituere praeficere to make or appoint rulers and judges by giving them power and authority to rule or judge So Asts. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not a setling and fixing of Ioseph in the government of Egypt as if he had been governour of it before for that was the first time he was made governour The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron If yee would know what this calling was see vers 1. Hee was taken from among men and ordained for men in things pertaining to God The Socinian exception against our arguments from the example and practice of Ordination in the Apostles times namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered and receaved as there was for ordaining those who bring a new Doctrine cannot here help them yea is hereby confuted for none of the Priests under the law no not the high Priest might teach or pronounce any other thing but according to the Law and the Testimony Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office and might not without such Ordination enter into it And this was no typicall thing proper to the old Testament but hath a standing reason The Socinians therefore have another evasion from the words this honour restricting the Apostles meaning to that honour of the Priesthood onely Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively or signanter but indefinitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article and so both the Syriak Interpreter Hierome Arias Montanus and the Tigurin version râ—…ad it indefinitly honorem not hunc honorem No man taketh honour unto himself but he c. See the very same words in the same sence Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour to whom honour not this honour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 21. 26. is not rendered this honour 2. Suppose it bee meant signanter yet our argument is valid Although the Apostle give instance only in the high Priesthood yet by analogie of reason the Axiome will hold in reference to the Ministery of the new Testament upon which God hath put so much honour that it is called a worthie work 1 Tim 3. 1. and worthie of double honour 1 Tim 5. 17. and to be esteemed very highly 1 Thess 5. 17. The Ministers of the Gospell are the Embassadours of Christ 2 Cor 5. 20. and the Angels of the Churches the starres in Christs right hand Revel 1. 20. 2 1. c. yea the glory of Christ 2 Cor 8. 23. And if comparing state with state the least in the kingdome of God be greater then Iohn Baptist and Iohn Baptist greater then any either Priest or Prophet in the old Testament Then ' its not onely as great but a greater usurpation for a man to take this honour of the Evangelicall Ministery to himself then it had been of old for a man to take that honour of the legall high Priest-hood to himself The fifth argument I draw from Heb 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads which was necessarly required in Catechumens before they were baptized and receaved as Church Members and where there was yet no Church planted these heads were taught learned and professed before there could be a visible politicall Ministeriall Church erected that the Apostles spâ—…aks to the Hebrews as visible Ministeriall Churches is manifest both from the particulars here enumerat and frâ—…m Chap. 5. 12. 13. 13. 7. 17. Now he exhorteth them to goe on unto perfection and not to be ever about the laying of foundations or about the learning of these Catecheticall principles the knowledge and profession whereof did first give them an enterance state and standing in the visible Church of Christ viz. 1. The foundation of repentance i. e. Conviction and knowledge of sinne by the law humiliation and sorrow for it with a desire of freedome for it 2. The foundation of faith in Christ for our wisdome righteousnesse sanctification and redemption 3. The foundations of Baptisme i. e. The abolishing of these diverse legall washings Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace and for initiation in Church membership Others say he speaks in the plurall because in those times many were baptized at once usually 4. The foundation of laying on of hands that is saith Bullinger on the place of the Ministery and of their Vocation Mission and authority given them So also Gualther in his Archetypes upon the place Tossanus pointeth at the same thing as principally intended in the Text Which agreeth well with that which diverse Divines make one of the marks of a true visible Church namely a Ministery lawfully called and ordained and professed subjection thereunto 5. The foundation of the resurrection from the dead 6. The soundation of the last judgement in which Christ shall adjudge the righteous to life everlasting and the wicked to everlasting punishment Matth 25. ult That which hath obscured and cast a mist upon this Text was the Popish and prelaticall confirmation or Bishopping of children which they grounded upon this same Scripture And this way goe the Popish interpreters expounding it of their Sacrament of confirmation Others understand the gifts of the holy Ghost which in those dayes were given by laying on of hands But it hath never been nor can never bee proved either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall times or that the gifts of the holy Ghost were given with every laying on of hands in those times For the laying on of hands 1 Tim. 4. 14. and 5. 22. was not for giving the holy Ghost but for Ordination Wherefore I conceave that the laying on of hands Heb. 6. 2. Pointeth at the Ministery and their Ordination which was accompanied with that rite Many interpreters who extend the Text further doe not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle Which is the more probable if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividedly with a comma betwixt which Erasmus inclineth most unto following the Greek Scholiasts So the Tigurin version baptismatum doctrinae ac impositionis manum So you shall finde seven of these catecheticall principals and after baptisme adde Doctrine that is a preaching or teaching Ministery and then the next head containes the necessity of a speciall calling and Ordination to this Ministery However read
these Prophets is one thing the way of revelation and inspiration by which the prophesie came another thing the Apostle is there onely comparing two extraordinary and miraculous gifts together tongues and prophesie Of the two prophesie is rather to be desired for the edifying of the Church for he that speaketh a strange tongue cannot edifie the Church except it be interpreted but he that prophesieth edifieth the Church by his very gift of prophesie with lesse businesse and without an interpreter This being the scope and sence of the Text it may discover the weaknesse of that ground upon which many have supposed that the Apostle means nothing by prophesie but the ordinary gift of expounding and applying Scripture yea vers 6. prophesie and revelation are at once held forth both as edifying and as distinct from doctrine and revelation distinct from knowledge must needs be taken a gift and not to be numbred among ordinary gifts as Iunius upon the Arabike in the place noteth what ever acceptions of the word we may finde else where in Scripture Object 4. But the Apostle bids them desire that they may prophesie vers 1. how can one desire or pray in faith for a miraculous and extraordinary gift of the Spirit Answ 1. He bids them not onely desire that they might prophesie but that they might have other spirituall gifts such as the gifts of tongues So vers 1. and the interpretations of tongues and hee wishes to them all the gift of tongues now the gift of tongues was extraordinary and miraculous as Acts 2. 6 7 8. They might desire both the one gift and the other to glorifie God and to profite withall 1 Cor 12. 7. yea they might pray for it in faith for these ends and so much the more because Mark. 16. 17. the promise is made to beleevers of that first age And these signes shall follow them that beleeve in my name shall they cast out devils they shall speak with new tongues c. And why might not the prayer of faith obtaine the gift of prophesie as well as recover the sick Iam 5. 15. although neither the one nor the other might be prayed for with that absolutenesse and peremptorinesse of desire as saving mercies and graces necessarie to salvation which is intimated in part by the different phrase noted by Erasmus and others to be used 1 Cor 14. 1. follow after charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it or as the Syriak runne after it so follow after love as never to be satisfied till ye overtake it be earnest in the pursuite of it But concerning tongues prophesie and the like he addeth and desire spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which falleth short of the other not signifying any affecting of any thing with all our endeavour as the other word doth but only a high esteeming valuing admiring wishing of a thing which yet if it be denyed to us we must sit down satisfied without it Object 5. But these Prophets were to be judged examined and tryed 1 Cor 14. 29. 32. therefore it seemes they were not extraordinary Prophets infallibly inspired Answ 1. If those who came under the name of extraordinary Prophets might not be tryed and examined why are there so many caveats in the new Testament to beware of false Prophets Mat 7. 15. and 24. 11 24. 1 Iohn 4. 1. Did not the Lord admit of Moses his objection that peradventure the children of Israel would not beleeve him that God had appeared unto him and sent him wherein God will have him to satisfie them by signes and miracles Exod. 4. 1. to vers 10. are not the Bereans commended Acts 17. 11. for proving and trying the Doctrine of the Apostles themselves by the Scriptures 2. Although such as had the gift of prophesie did not nor could not erre so farre as they were inspired by the holy Ghost in prophesying much lesse in writing Scripture yet they might have and some had their owne mistakes and errors in particular cases whereof I shall have one instance in Elias who said he was left alone But what saith the answere of God unto him I have reserved to my selfe seven thousand c. He spake from his own spirit when he said he was left alone but the answer of God corrects his mistake Another instance in those prophesying Disciples Acts 21. 4. Who said to Paul through the Spirit that he should not goe up to Ierusalem Therefore foretelling and foreknowing of Pauls danger at Jerusalem was from the spirit of prophesie but the consequence they did draw from hence that therefore Paul should not go up to Jerusalem This Interpreters conceave was only from their own spirits though they misfathered it upon the Spirit of God 3. 'T is well observed in the English annotations upon 1 Cor. 14. 32. That although those prophesies were infused by the holy Ghost that cannot erre yet all things are not alwayes revealed to one and that which is not revealed to one is oftentimes revealed to more and sometimes in clearer manner There might be also some thing mingled with that which the Prophets receaved and it might fall out that that which they added of their own by way of confirmation illustration or application might be justly subject to censure wheher it must be tryed and judged by others whether the prophesies proceed from the inspiration of the holy Spirit and according to the rule of faith Esa. 8. 20. Object 6. The Apostle distinguisheth Prophesie from ministery Rom. 12. 6 7. therefore they who prophesied were gifted persons out of office Answ 1. Diverse resolve that Text thus that first the Apostle maketh a generall division of Ecclesiasticall offices Prophesie comprehending these that labour in the word and doctrine Ministery comprehending those that labour not in the word and doctrine and that thereafter the Apostle subdivideth prophesying into the pastorall and doctorall function and Ministery he subdivideth into the office of the ruling Elder Deacon and the other of shewing mercy which was committed sometimes to old men sometimes to widows 2. When I look again and again unto that Text I rather incline to understand by prophesie there the extraordinary prophesie and by Ministery the ordinary offices in the Church Having then gifts saith the Apostle and differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith that under the colour of prophesie and revelation wee bring nothing which is not agreeable to the rule of faith Or Ministery let us wait on Ministery If our office and administration be ordinary let us attend it and not slight it because it is ordinary Then he enlargeth this last by an enumeration of the ordinary offices in the Church Pastors Teachers ruling Elders and Deacons While I am writing these things I finde Gomarus upon Rom. 12. 6 7. of the same opinion that prophesie is meant here of that which is extraordinary Ministery of that which is
ordinary Object 7. But that Text The Spirits of the Prophets are subject to the Prophets is applyed by many Presbyteriall writers for the upholding the authority of Classes and Synods which is not a good argument of these prophets if these Prophets were extraordinary Answ. This makes the argument nothing the weaker but so much the stronger For if Prophets who were immediatly inspired were to be subject to the examination and judgment â—…nd censure of other Prophets and if Paul and Barnabas gave an account before the Apostles and Elders at Jerusalem of their doctrine so much opposed by some at Antioh Acts 15. and if Peter being accused for going in to the uncircumcised was put to make his defence to them at Jerusalem Acts 11. then à fortiori it doth much more become ordinary Pastors and Teachers to submit to the judgment of an Assembly of Pastors and Teachers And generally as in civil justice 't is a good and equall rule that a man be judged per pares so proportionably in Church censures it will hold among Church officers or Ministers that they should be judged per pares an Apostle by the Apostles a Prophet by the Prophets an Elder by the Elders Object 8. Iudas and Stlas are called Prophets Acts 15. 32. and they exhorted the Church yet they were out of office for they are distinguished from the Apostles and Elders and said to be chiefe men among the Brethren vers 22. Answ 1. This president will carry the prophesying Brethren very high for Silas is reckoned by Divines to have been an Evangelist which may be collected from his travelling through so many places with Paul for spreading the Gospell Acts 16. 17. Act 17. 4 10. 14 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem but the former opinion seems to be better grounded 2. The word Brethren and Brother does not ever note such as were out of office in the Church but 't is diverse times used and so I take it here of such as were neither fixed as Elders nor so eminent in the Church as Apostles but had speciâ—…l and extraordinary employments or administrations in the Church as 2 Cor 8. 18. 22 23 1 Cor 16. 12. 2 Cor 1. 1. Heb 13. 23. 1 Cor 1. 1. 1 Pet 5. 12. Ephes 6. 21. Col 4. 7. Philem 1. 20. From which places it is manifest that the Apostles fellow labourers in their extraordinary administrations are often called Brethren and among these Brethren Iudas and Silas were chiefe men either for the greatnesse of their gifts or more aboundant labours And now in the close my advise and exhortationis unto such Brethren as take upon them to preach or prophesie neither being nor intending to be ordained to the Ministery that they would yet take them to serious second thoughts of this businesse and seeing that prophesying which they take for their president hath been so clearly proved to have been extraordinary seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching edifying the Church and perfecting the Saints Ephes 4. 11. 12. which ordinance is sufficient for that end those Brethren should do well to improve their gifts in another way by writing and by occasionall exhorting admonishing instructing reproving comforting others in that fraternall manner which is sutable to Christians out of office If they desire any other work in the Church let them desire the Pastorall office and offer themselves to tryall in order thereunto for as Greg Nazianzen saith orat 7. Christ hath appointed this order in his Church that the flocke may be one thing Pastors another thing And again 't is a great businesse to teach but it is safe and harmlesse to learn why makest thou thy selfe a Pastor when thou art one of the flock CHAP. VI. Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords supper THe Socinians and the Erastian Crutch-maker before mentioned so plead against the necessity of Ordination that they held it lawfull and free to gifted persons not ordained not onely to preach but to administer the Sacraments whether they extend this to women as well as men I know not Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero cals Antistitas not Antistites or happilie they hold with the old Pepuzians that women may both preach and administer the Sacraments at least if they may not speak in the Church because that is forbidden 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women whereof they think they have some colour from the context that yet they may both preach and administer the Sacraments in private places And if there be no more necessary to one that preacheth or ministereth the Sacraments but onely gifts and abilities how can they avoid to allow gifted women as well as gifted men to performe these holy things But it is justly held by the reformed Churches and ordered in the Directorie of Worship agreed upon by both Kingdoms and mentioned also in the late Confession of faith chap 27. that neither Baptisme nor the Lords Supper may be dispensed by any but by a Minister of the Word lawfullie ordained Nay say the soundest Protestant writers not upon pretence of whatsoever necessitie be it among Iews Turks Pagans or to children dying or the like The arguments I lean to are these 1. God hath appointed the Minister of the word lawfully called and ordained and no other to bee the stewards and dispensers of the mysteries of Christ 1 Cor 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required of Stewards that a man be found faithfull Which the Apostle doeth not onely apply to himselfe and Apollo vers 6. where by the way it may be remembred that Apollo was neither an Apostle nor Evangelist but a powerfull Minister of the Gospell and to Sosthenes as appeareth by comparing the Text new cited with 1 Cor 1. 1. but he also applyeth the same to every lawfull Bishop or ordinary Minister Tit. 1. 7. for a Bishop must be blamelesse as the steward of God and this steward is ordained vers 5. So Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 'T is not Christs will that any one of the houshold who is faithfull wise and discreet may take upon him the stewards office to dispense meat to the rest But there is a steward constituted and appointed for that purpose There are stewards appointed in the Church which is the house of the living God and those to continue till the coming of Christ ibid vers 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards then the dispensation of the Sacraments 2. Ministers lawfully
called and ordained and none other hath Christ appointed to bee Pastors or Sheepherds to feed the flocke of God Ier 3. 15. Eph 4. 11. Act 20. 28. 1 Pet 5. 2. Much of this feeding consisteth in the dispensation of the Sacraments And hee who hath appointed this food to be receaved by some hath also appointed to be given and administred by others Surely hee who is so much displeased with Pastors who feed themselves and not the flocke will not be well pleased with the flocke which will be their owne feeders onely and will not be fed by the Pastor Grotius had an extravagant notion of communicating where there are no Sacramentall Elements or where there are no Pastors to administer yet although he went too farre those against whom I now argue doe farre outreach him for where there are both Elements and Pastors to administer they hold there may be a Sacrament without any Pastor Yea this Socinian and Anabaptisticall way takes away the very distinction of Pastor and flocke in the Church as if any of the sheep were to feed the sheepherd as well as he them 3. Ezekiels vision concerning the new Temple is generally acknowledged to bee an Evangelicall prophesie which I have also else where demonstrate by infallible reasons But I conceave the Sectaries of this time who cry downe the Ministery and Ordination doe not nor will not deny it Sure I am such a materiall Temple as is described in that vision never yet was Now among other things it is there prophesied concerning the Ministers of the Gospell Ezek 44. 16. They shall enter into my Sanctuarie and they shall come near unto my table to Minister unto me and they shall keep my charge Whereof we can make no Gospell sence except it belong to the charge of Ministers lawfully called and entered into that work to administer the Sacraments and namelie that of the Lords Supper at his Table These Ministers are also in that Chapter plainly distinguished from the people or children of Israel vers 15. 19 22 23 28. 4. The Sacraments are seals of the righteousnesse of faith or covenant of grace as Divines commonly speak borrowing the phrase from Rom 4. 11. This truely hath been justly accounted so necessary that both the Houses of Parliament after consultation had with the Assemblie of Divines did by the Ordinance dated Octob 20. 1645. appoint that who ever doth not know that the Sacraments are seals of the Covenant of grace shall not be admitted to the Lords-supper but shall be suspended from it as an ignorant person Now if it were an intolerable usurpation among men if a privat person should take the broad Seal of the Kingdome and append it to such Signatures as he thinks good yea put case to these Signatures onely whereunto it is to be and ought to be put by those who are intrusted with the keeping of it Now much more were it a provoking sinne and usurpation against Jesus Christ who is jealous of his glory and tender of his ordinances to make bold with his Seals without being called and appointed thereunto 5. Christ gives a commission to the Apostles to Teach and Baptize and extends the same commission to all Teaching Ministers to the end of the world Mat 28. 19. 20. from which place 't is plaine 1. That Jesus Christ would have the distinction of Teachers and Taught Baptizers and Baptized to have place in the Church alway even unto the end 2. That the commission to Teach and Baptize was not given to all who beleeve in Jesus Christ but to some onely 3. That these some who receaved this commission are not only the Apostles but ordinary Ministers as is manifested by the explaining of the commission and promise to the end of the world 6. Christ hath distinguished between Magistracy and Ministery between civil and sacred vocations Mat 22. 21. Mat 16. 19. c. 18. 18 c 28. 19. Ioh 20. 23. Rom 13. 1. 7. 1 Tim 2. 2. 1 Pet 2. 13 14. compared with Rom 12. 6 7 8. 1 Cor 12. 28. Eph 4. 11. 1 Thes 5. 12. Heb 13. 7 17. So that as Ministers may not assume civil dignities and administrations nor exercise seculare power Luke 12. 14. c. 22. 25. 26. Ioh 18. 36. 2 Cor 10. 4. 2 Tim 2. 4. It is no lesse contrary to the ordinance of Christ that Magistrates or any other civil persons stretch themselves beyond their lyne and get with Pompey into the holy of holies or with Vzziah to the burning of incense in both which examples such intrusion was examplarily punished As it may be said to a secularized Minister who made thee a Judge or a civil Magistrate so it may be said to a Ministerialized civil person who made thee a dispenser of the Word and Sacraments 7. Wee have cleare and convincing examples in the new Testament that the Sacraments were administred by publicke Ministers called and appointed thereunto as Baptisme by Iohn Ioh 1. 33. he hath sent me to baptize and frequently by the Apostles in the story of the Acts. The Lords supper administred by Christ himself whose example in things imitable we are bidden follow who also himselfe then commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this doe And by the Apostle Paul Acts 20. 7 11. so the breaking of bread is joyned with the Apostles doctrine and fellowship Acts 2. 42. Ministers being also called the stewards and dispensers of the mysteries of God where of before So that a lawfull Minister may in faith administer and the receavers receave from him in faith the Sacraments having Scripture warrands for so doing But there is neither any commission from Christ to such as are no Church officers to administer the Sacraments Nor can there any cleare example be found in the new Testament of administering either the one Sacrament or the other by any person who can be proved not to have been a Minister lawfully called ordained Therefore such persons cannot in faith administer nor others in faith receave from them either Baptisme or the Lords supper 8. That one Text Eph 4. 11. 12 13. is enough to put to silence these gainsayers And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saincts for the work of the Ministery for the edifying the body of Christ till wee all come c. Is not the administration of the Sacraments a part of the perfecting of the Saints of the work of the Ministrie of the edifying of the body of Christ And are we not told that this shall continue till the whole number of the Elect be fulfilled And whom hath Christ given here to his Church for this work Hath he given any other but Pastors and Teachers setting aside the extraordinary officers and who are the Pastors and Teachers appointed hereunto All or whosoever will Nay not all but some saith the Text. CHAP. VII Of Prophets and Evangelists in what sense their Work and
world under the name or notion of new Lights Did not the serpent beguile Evah with this notion of a new light Gen 3. 5 Which example the Apostle setteth before our eyes 2 Cor 11. 3 plainly warning us that Sathan is transformed into an Angell of light and his apostles into the Apostles of Christ vers 13. 14. So Rev 2. 2. Did not Ieroboam make Israel to sin by a false new Light It is too much for you to go up to Ierusalem behold thy Gods O Israel c. 1. Kings 12. 28. He would shew to the ten Tribes how they might in all matters of Religion be independent upon Jerusalem howbeit to note that by the way he did not erect Independent Churches without an Independent Common-wealth He would shew them also that they were abused with a pretended sacred order of the Priests the Ministers of the Lord therefore no jure divino men but Ministers dependent 2 Chron 11. 14. 15. And so he would needs make Priests of the lowest of the people vers 31. for all which he had a pretence of power or liberty from God 1 Kings 11. 37. His new light made an Independent Church and a dependent Ministery The Gnosticks had their name from the profound knowledge and greater light which they pretended to above all others yet the ancient writers tell us they were but a prophane Sect. Mahoâ—…et himself pretended that the Angel Gabriel taught him his Alcoran that so he might purchase the greater credit to it Now t is to be observed there are many cautions necessary and that there is much to be said against many of these things which now goe under the name of new Lights among those who plead for Liberty of conscience New Light is now become a beguiling Word as once among the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new swallow A beguiling word I may wel cal it for most of those things which are now cried up as new lights are neither lights nor new Not lights because not according to the word from whence all true light must be derived Not new because the very same things have been before moved and maintained Antinomianisme Anabaptisme universall atonement by the death of Christ universall salvation a temporall and earthly kingdome of Christ and the Saints liberty of conscience c. have been maintained and confuted also before this age Independency it self if it be a light yet it is no new one lately struck out for it was long since a known tenent of the Arminians that Synods or Counsels ought only to debate deliberat consult and advise but not to exercise any Jurisdiction to inflict any censure or to injoyn any thing under pain of censure See the propositions offered by the Arminians in the 25th Session of the Synod of Dort See also Episcopii disp Theol part 2 disp 54. Thes 9 10. part 3 disp 32 thes 4. 5 11. But I come to the particular cautions concerning new Lights First it is but a false new light which expelleth not only the old darknesse but much of the good old light As in Medecins the Paracelsian way is most dangerous when it is destructive to the Galenik way and overthroweth the old approved principles yet t is of very good use when prudently and skilfully managed for perfecting the Galenik way and for doing things more speedily easily and pleasantly than the Galenik way could doe So in Divinity such new Lights as do not expell but retaine improve and perfect the old may be of singular good use but those new Lights which are destructive and expulsive of the old true Lights those new wayes which lead us away from the old and the good way are to be utterly disliked and avoided 2 Epist of Iohn vers 8. Look to your selves that we lose not thâ—…se things which we have gained Hee speaks it against those deceavers who would have seduced them from the Doctrine of Christ as is evident both from the preceeding vers and from that which followeth Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God c Rom. 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them A Bishop saith Paul must hold fast the faithfull word as he hath been taught â—…it 1. 9. Phil. 3. 16. Neverthelesse whereto we have already attained let us walk by the same rule let us be of the same minde This he addes as a prevention of a dangerous mistake and abuse of that which he had said immediatly before And if in any thing ye be otherwise minded God shall reveale even this unto you Behold a reserve for any new Light might some say Nay but take â—…eed saith the Apostle you do not shut forth but keep fast the light you have already attained unto you must not under pretence of new light loose what you have gained Col. 2. 6 7 8. As ye have therefore receaved Christ Iesus the Lord so walk ye in him rooted and built up in him and stablisht in the faith as yee have been taught abounding therein with thanksgiving Beware least any man spoil you through Philosophie and vain deceit c. These Apostolicall rules are very far contrary to the Accademicall yea Pyrrhonian demurre and dubitation by which some call in question the most received Doctrines in the Christian Church If Skepticisme bee tollerable in the Christian faith why are we bidden stand fast in the faith 1 Cor 16. 13. and again Heb. 10. 23. let us hold fast the profession of our faith without wavering And why did Jesus Christ himselfe write to those who had not receaved the false Doctrines of that time that which ye have already hold fast till I come Rev 2. 24 It was a fowle error in Balaam the false Prophet that after God had said to him concerning Balaks messengers Thou shall not goe with them thou shall not curse the people for they are blessed Num 22 12. yet at the next sending of Messengers he would needs seek forsooth a new Light from God vers 18. 19. If Balak would give me his housefull of silver and gold I cannot goe beyond the word of the Lord my God to do lesse or more Now therefore I pray you tarry yee also here this night that I may know what the Lord will say unto mee more God gave him a nâ—…w light indeed but in wrath and judgement quite extinguishing and expelling judicially that light which the false Prophet himself had not intertained but wickedly forsaken vers 20. And God came to Balaam at night and said unto him if the men come to call thee rise up and goe with them Behold the fruit of not entertaining light once received from God So likewise the young Prophet 1 Kings 13. for not holding fast what he had receaved from God but taking in a new false light from the old Prophet was most exemplarly and severly punished for it This is the
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
2. 8. 1 Ioh 2. 23. 2 Epis vers 9. or holy Ghost Ioh 14. 17. Thirdly as the infection of sinne spreadeth it self throughout the whole soule and all the faculties and powers thereof so doth the worke of the Spirit of God Wee finde light and holinesse 1 Pet. 2. 9. joyned together like the Vrim and Thummim See also 1 Thes 5. 23. here is both Soul and Spirit sanctified which two are plainly distinguished Heb. 4. 12. The word of God is so quick and powerfull as that it pierceth even to the dividing asunder of the Soul and Spirit if either the intellectuals be not sound or if the vitals and animals bee not right the word will finde it out A well meaning pious soul a good heart and affection which perhaps a person may sit down satisfied with will not excuse a corrupt minde an erroneous spirit neither will a sound and orthodox judgement excuse a corrupt heart and inordinat affections Aristotle himself could distinguish Art and knowledge from vertue because the most excellent intellectuals cannot make a man so much as morally vertuous without the practise and exercise of vertue Both soul and spirit both the inferior and superior part of the soule must be sanctified Reason is as the helme the affections as the sailes let the helme bee stirred never so right if the winde either blow not at all or blow crosse in the sailes the ship makes no speed in her way let the winde blow never so faire and fill all the sailes yet if the helme be off ' its hingers or be not rightly stirred the ship may quickly run upon a rock or run a shore where 't is not saife so he that hath a sound judgement without good affections cannot move heaven ward He that hath good affections without a sound judgement will make more haste than good speed Reason is as the rider affections as a nimble horse a man is but in an ill taking if either this rider mistake his way or the horse run away with him out of the way having no raines to governe him or if the horse be lame and cannot ride Fourthly consider what the Apostle saith 2 Tim. 3. 16. 17. He tels us of foure ends and uses of Scripture the first two are commonly referred to doctrinals the last two to practicalls the Scripture is profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may bee perfect throughly furnished unto ali good works If any of these be wanting a Christian is not perfect so much as in the perfection of parts He is but halfe a Christian who is an orthodox beleever if he be not practicall also and he is but halfe a Christian who is practicall if he bee not an orthodox beleever These ends of Scripture do not consist nor stand sure one without another Fifthly to bee led into all truth and preserved from error is a work of the spirit of truth and this spirit of the truth is the Comforter and the spirit of sanctification which spirit the Mediator prayeth the Father to give unto those that are his Ioh 14. 16 17. and 16. 13 14. 1 Ioh 2. 27. no promise of being led into all truth but to those that receave the anoynting of the holy Ghost Isa. 54. 13 Psal 25. 12. Sixthly by how much a man falls from the truth by so much he falls from grace and by how much a man falls from grace by so much he falls from the truth for stability in the statâ—… of grace dependeth in a manner upon stability in the truth for proof whereof mark three Ifs Christs Ioh. 8. 31. Pauls Col 1. 23. Iohnes 1 Ioh. 2. 34. Again stability in the truth dependeth upon stability in grace For proof whereof marke a fourth If 1 Ioh. 2. 19. These Scripturall Ifs have much in them and should make us very cautious and headfull that we do not so farre deceave our selves as to divide what God hath joyned together a sound head and a sound heart Chrysostome exhorteth his hearers to joyn Christian vertues and purity of doctrines together for saith he it profiteth us nothing to be orthodox if the life be vitiated as upon the other part a uncorrupt life profiteth nothing without soundnesse of faith licentiousnesse of judgement in Doctrines will certainly introduce licentiousnesse of heart and life in practicalls Arminius himself although many of his followers have cryed up Septicisme in Religion could say that different doctrines produce in a people a dubitation or hesitation concerning Religion that this doubting of the truth produceth despairing to finde the truth and thence followes Atheisme and Epicurisme yet when Heresies and false Doctrines introduce Atheisme Epicurisme they do but discover those roots of bitternes which were before in the heart Therefore as Christ tells those Jews that beleeved on him if they continue not in his word they are not his disciples indeed Ioh 8. 31. so the Apostle Iohâ—… gives this reason why Simon Magâ—…s Hymeneus Alexander Philetus Meâ—…ander Carpocrates Basilides Ebion Cerinthus and such like went out and separated from the Church and from the profession of the truth because saith he they were not of us meaning in respect of lively faith true grace and regeneration therefore they went out from us 1 Ioh 2. 19. which Text in Iohn Hierome in the close of his first book upon Ieremiah applyes to Hereticks in this respect when they fall away openly they doe but shew those very idols of their hearts which in their in ward parts they worshipped before I will adde a seventh reason look how the Scripture distinguisheth the Elect from those who are of an ungodly life in the same manner it distinguisheth them who are of an erroneous beleif 1 Cor 11. 19 the Apostle 2 Thes 2. 10 11. tells us that these who perish beleeve a lie i. e. an error pretending to be a truth but vers 13. he gives thanks for the beleeving Thessalonians because God had chosen them to saâ—…vation through sanctification of the spirit and beleif of the truth so that they who beleeve not the truth are no more elected then the unsâ—…nctified Our Saviour Mat 24. 24. intimateth that it is impossible that the Elect should be deceaved by false prophets that is in the same sense as he that is borne of God doth not commit sin 1 Ioh 3. 9. Christ characterizeth his true disciples and distinguisheth them from others not onely by obedience and a good life Mat 7. 17. 24. and 25. 35. Ioh 13. 35. but also by light in the eye of the understanding Matth 6. 22. 23. with Ephes 1. 17. 18. by continuing in his word Ioh 8. 31. by knowing his voice and fleeing from a stranger Ioh 10. 4. 5. I hope I have aboundantly proved what I undertook and so I conclude that he said right who compared truth to the teacher holinesse and righteousnesse to the ruling Elders I adde where Heresie is the teacher
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
it will follow that none is to be punished for Preaching or publishing these errors That the Scripture is not the word of God That Jesus Christ was an impostor or deceaver for the light of nature will never serve to confute these or such like errors concerning the Scriptures the truths concerning them being wholly supernaturall Mr. I Goodwin in his Hagiomastix sect 58. holds that he who will hold that there is no Christ is not so pernicious nor punishable as that man who lives as if there were no Christ and one of his reasons is this because saith he the sinnes mentioned adultery theft c. are clearly and at first sight against the light and law of nature but the denyall of the being of such a person as Christ who is both God and man is not contrary to any law or principle in nature I desire that the reader may here observe the words of Mr. Burroughes in the Epistle dedicatorie of his Sermon preached before the house of Peers Novemb 26. 1645. For connivence at blasphemies or damnable Heresies God forbid any should open his mouth these who are guilty herein against the light of nature should be taken off from the face of the earth and such as aâ—…e guilty against supernaturall light are to be refrained and kept from the society of men that they infect not others The latter part of that which he saith I accept and I would to God that so much were put in execution But why no other Hereticks or blasphemers should be taken off from the face of the earth but those onely who are guilty against the light of nature I finde no reason brought for it and I doe not understand how it comes to passe that any who look so much forward to new lights should herein fall so farre backwark as to the light of nature or that those who decline the light of nature in matter of Church government subordination appeals and the like should nothwithstanding in matters of faith which are much more sublime appeal to the light of nature There is need of some Oedipus here 2. That in controversies or questions of Religion we must not argue from the old Testament but from the new Hence are these exclamations against old Testament Spirits c. which might indeed beseem the Manichees who denyed and acknowledged not the old Testament But to bee heard in a reformed Church among those who acknowledge the old Testament to be the word of God as well as the new 't is most strange Our orthodox protestant writers condemne as well the Anabaptists who reject and sâ—…orne at arguments brought against them from the old Testament as the Manichees who did repudiat the old Testament as having proceeded from an evill God See P Martyr in 1 Cor. 10. 12. Aret proble theol loc 56. By this principle they shall not hold it contrary to the will of God under the new Testament that a man marry his fathers brothers wife this not being forbidden in the new Testament but in the old Some indeed of this time have maintained that it is not unlawfull to us to marry within these degrees which are forbidden Lev 18. See Mr. Edwards in the third part of Gangraena pag 3. These hold 't is onely forbidden to commit fornication with such as are within these degrees not being married as if 〈◊〉 were not unlawfull to commit fornication with any be they never so farre without these degrees By the same principle which rejecteth old Testament proofs they must deny the duty of children under the new Testament to marry with their parents consent and this is one of the foule errors of some Sectaries now adayes that though consent of parents unto childrens marriage was commanded under the law to them that lived then yet because that was but a ceremonie 't is now lawfull to marry without their consent because we live under the Gospell See that same third part of Gangraena pag 14. By the same principle they must deny that an oath be it never so just and necessary may be imposed by authority Or that the Magistrat ought to put to death a blasphemer an incestuous person an adulterer a Witch or the like the Scripturall warrants which make these crimes capitall being in the old not in the new Testament Saith not the Apostle 2 Tim 3. 16. all Scripture and consequently the lawfull examples and laâ—…dable presidents of the old Testament is given by in spiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousnesse Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Is not our justification by faith proved by the example of Abrahams justification by faith Rom 4. Doth not Christ himself defend his Disciples there plucking the ears of corne upon the Sabbath day by the example of Davids eating the shew bread and by the example of the Priests killing of sacrifices upon the Sabbath day Matth 12. Yea those that most cry out against proofs from examples of the old Testament are as ready as others to borrow proofs from thence when they think to serve their turne thereby which Aretius probl theol loc 56. instanceth in the Anabaptists who would not admit proofs from examples of the old Testament yet many of them justified the Bowrs bloudy warre by the example of the Israelits rising against Pharaoh 3. That if Sectaries and Heretickes make a breach of peace disturbe the State or doe evill against the Common-wealth in civil things then the Magistrate may punish and suppresse them But Sectaries and Heretickes who are otherwise peaceable in the State and subject to the Lawes and lawfull power of the civil Magistrate ought to be tollerated and forborne This is their Kodesh hakkodashim their holy of holies indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the compassionat Samaritan pag 10 Iohn the Baptist pag 57 The bloudy Tenent Chap 52. M. S to A. S. pag 53. 54. The ancient bounds Chap 1. See now how farre this principle will reach A man may deny and cry down the word of God Sacraments Ordinances all the Fundamentals of faith all Religious Worship One may have leave to plead no Church no Minister no Ordinances yea to blaspheme Jesus Christ and God himself and yet to escape the hand of the Magistrate as being no troubler of the State This I gather from Mr. Williams himself in his bloudy Tenent Chap. 6. where hee distinguisheth between the spirituall and the civill peace and cleares in the instance of Ephesus Nâ—…w suppose saith he that God remove the candlestick from Ephesus yea though the whole worship of the city of Ephesus should be altered Yet if men be true and honestly ingenuous to city Covenants Combinations and principles all this might be without the least impeachment or infringment of the peace of the city of Ephesus So that by their principles if the city of London were turning peaceably to Mahumetanisme or Paganisme the Parliament ought
can answer either to God or the Acts and constitutions of this nationall Church I trust all faithfull and conscientious Ministers have laboured to keep themselves pure in such things Yea the Generall Assembly hath ordained that known compliers with the Rebels and such as did procure protections from the enemy or keep correspondence and intelligence with him shall be suspended from the Lords-supper till they manifest their repentance before the Congregation Now if any after signes and declaration of repentance have turned again to their old wayes of Malignancy their iniquity bee upon themselves not upon us 2. Men are no otherwise drawn or forced into the Covenant then into other necessary duties Nay it ought not to be called a forceing or compelling Are men forced to spare their neighbours life because murther is severly punished Or are men compelled to be loyall because traitors are examplarily punished There may and must be a willingnesse and freenesse in the doing of the contrary duty although great sinnes must not go away unpunished Men are not compelled to vertue because vice is punished else vertue were not vertue Those that refuse the Covenant reproach it or rail against it ought to be looked upon as enemies to it and dealt with accordingly yet if any man were knowne to take the Covenant against his will he were not to be receaved 3. These two may well stand together to censure the contempt or neglect of a duty and withall to censure wickednesse in the person that hath taken up the practise of the dutie If any Israelite would not worship the true God hee was to be put to death 2 Chron. 15. 13. but withall if worshipping the true God hee was found to bee a murtherer an adulterer c. for this also hee was to bee put to death The Generall Assembly of this Church hath appointed that such as after admonition continue in an usuall neglect of Prayer and the Worship of God in their families shall bee suspended from the Lords-Supper till they â—…mend Yet if any man shall be found to make Familie Worship a cloak to his swearing drunkennesse adultery or the like must these scandalous sinnes be uncensured because hee hath taken upon him a forme of godlinesse God forbid 'T is just so here refusers of the Covenant and railers against it are justly censured But withall if wickednesse and Malignancie be found in any that have taken the Covenant their offence and censure is not to be extenuated but to be aggravated I had been but very short in the handling of this question if new objections coming to my eares had not drawn me forth to this length And now I finde one objection more Some say the arguments before brought from Scripture prove not the unlawfulnesse of confederacies and associations with Idolaters Heretickes or prophane persons of the same Kingdome but onely with those of another Kingdome Answ. 1. Then by the concession of those that make the objection 't is at least unlawfull to associate our selves with any of another Kingdome who are of a false Religion or wicked life 2. If familiar fellowship even with the wicked of the same Kingdome be unlawfull then is a military association with them unlawfull for it cannot be without consulting conferring conversing frequently together It were a prophane abusing and mocking of Scripture to say that we are forbidden to converse familiarly with the ungodly of another kingdome but not with the ungodly of the same kingdome or that we are forbidden to marry with the ungodly of another Kingdome but not with the ungodly of the same Kingdom for what is this but to open a wide gate upon the one hand while wee seem to shut a narrow gate upon the other hand 3. Were not those military associations 2 Chron 19. 2. and 25. 7 8. condemned upon this reason because the associats were ungodly haters of the Lord and because God was not with them Now then à quatenus ad omne the reason holds equally against associations with any of whom it can be truly said they are ungodly haters of the Lord and God is not with them 4. God would have the Camp of Israel altogether holy and clean Deut. 23. 9. to 14 clean from whom not so much from wicked heathens there was not so much fear of that as from wicked Israelites 5. Saith not David I will early destroy all the wicked of the land Psal. 101. 8. and Depart from me all ye workers of iniquity Psal. 6. 9. How can it then be imagined that he would make any of them his associats and helpers in Warre Amandus Polanus Comment in Ezek 16 26 27 28. Qui Ecclesiae scortationem hoc est idololatriam vel falsam doctrinam confederationes cum impiis reprehendit non est Hereticus non est Schismaticus non est ingratus adversus matrem Eccelesiam Alioquiâ—… etiam Ezekiel cum Jeremiâ aliisque Prophetis fuisset Hereticus aut Schismaticus aut ingratus CHAP. XV. Of uniformity in Religion worship of God and Church Government THe word Vniformity is become al 's odious to divers who plead for Liberty and Tolleration as the word Conformity was in the Prelats times Hence proceeded Mr Delles book against uniformity and Mr Burtons book intituled Conformities deformity I confesse my love and desire of uniformity hath not made mee any whit to depart from my former principles against the Prelaticall conformity or the astricting of mens consciences at least in point of practise and observation to certain rites whether unlawful or indifferent in their own nature under pain of censure Yet I must needs justifie as not only lawfull but laudable what the solemne League and Covenant of the three Kingdoms obligeth us unto namely to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in one Confession of Faith one Directory of Worship one forme of Church Government and Catechisme It is alwayes to be remembred that good things yea the best things may be dangerously abused by the corruptions of Men especially when the times are generally corrupted Luther had reason in his time and as the case stood then to decline a generall Synod of Protestants for unity in ceremonies which some moved for before the doctrine of Faith and the substance of the Gospell was setled He said the name of Synods and Counsels was almost al 's much suspected with him as the name of free will and that he would have the Churches freely and voluntarly to comply and conforme in externall rites by following the best examples in these things but by no means to be compelled to it or snares prepared for the consciences of the weak See Melchior Adamus in vit Lutheri pag 128 129. But if Luther had found al 's good opportunity and al 's much possibility of attayning a right uniformity in Church government and Worship as God vouchsafeth us in this age I do not doubt but he had been more zealous