glorious Church not having spot or wrinkle If so then remember that whole Text is copulative and none that belong to the Church and bodie of Christ may be secluded from any part of the Text. We may alâ—… well hold that the Children of beleivers not yet grown up to knowledge and the use of reason are incapable of the love of Christ or of justification sanctification and glorisication by Christ as to hold that they are uncapable of the washing of water by the word i.e. of Baptisme which cannot be made void but is efficacious to all the members of Christ young and old by vertue of the word of promise and Covenant of grace sealed in that Sacrament according to that of Augustine Accedit verbum ad elementum fit Sacramentum The washing of water by the word can no more be restricted to the Church of aged or actuall beleevers then Christs love and death with the ends and effects thereof can be restricted to such The complication of these benefites is clearer in the Originall the the nearest rendering whereof is thus That cleansing it with the laver of water by the word he might sanctifie it The Tigurine version thus ut illam sanctificaret mundatam lavacro aquae c. CHAP. XVIII Of the use of a Table in the Lords Supper And of the communicants their coming to and receaving at the Table THat a Table ought to be so farre used as that the Elements of bread and wine ought to be set upon it is not I think controverted but whether therebe so much light from Scripture as that all the communicants ought to come to and receave at the Table This I conceave to be the question For resolution whereof I humbly offer these following considerations First of all it may easily appeare that the first guests whom our Saviour intertained at this Sacrament of his body and bloud receaved at the Table Chrisostome de proditione Iudae Serm. 30. Comparing the Eucharisticall supper with the passeover saith that both of them was celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or on the very same Table The common Supper the Paschall and the Eucharisticall were all at the Table Luke 22. 21. But behold the hand of him that betrayeth me is with mee on the table John 13. 28. Now no man at the Table knew c. Which Texts I do not understand of the Lords Supper as some do but of the common Supper But I suppose no man did ever imagine that the Apostles being before set at the Table did remove from it when they were to receave the Lords Table Peradventure it will be replyed for so it hath been replyed by some that the first Communicants their sitting and receaving at the Table was occasionall in respect that they had been sitting before at the common and at the Paschal supper so that in this particular we are no more bound to follow Christs example then in the other occasionall cicumstances the upper chamber unleavened bread after supper c. Beside Christ had but twelve communicants unto whom he was to give the Sacrament and so might conveniently make them all sit at the table which now in many Churches cannot conveniently be done Finally that it is as great a deviation from Christs example to have divers successive tables without which innumerous Congregations all the communicants cannot receave at the table I answer 1. 'T is gratis dictum that sitting at the Table was occasionall or such as hath not a standing but a temporary reason for it and there is this reason to the contrary occasionall circumstances in that action which are not to be imitated by us were such as Christ was limited unto by the law or by the providence of God so that therein he was not left at a liberty or latitude to choose to doe otherwise For instance it was not allowed by the Law to have any other bread in Ierusalem during the feast of passeover but unleavened bread onely The upper room was the place assigned by the Master of the house God so ordering After supper it must be because it must succeed to the passeover being also the Testament or latter will of Jesus Christ. There was also a providentiall limitation to such and so many communicants that is not exceeding the number which was allowed to eat the passeover together Let some such reason be brought to prove that sitting at table was occasionall else let it not be called so Sure if Christ had not thought it fittest and choosed it as the best way that his Disciples should receave his last Supper at the table it was free to him to have changed their posture without encroachment upon any law of Moses or upon any providentiall limitation Secondly I am herein the more confirmed because Christ himself as it were on purpose to shew that the sitting and receaving at Table was not occasionall but such a thing as he meant to commend unto us for our imitation he gives this standing and permanent reason for it that it is a peice of honour that he will have put upon those whom he inviteth calleth and alloweth to eat and drink with him Luke 22. 27. for whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat This at meat is not in the Originall where wee finde onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sitteth wee may aswell and better supply at table from vers 21. adde vers 30. That yee may here I supply from vers 27. and Matth. 8. 11. Sit downe and eat and drinke at my table in my Kingdome and sit on thrones judging the twelve Tribes of Israel Here is an honour of Communion and an honour of Iurisdiction The honour of Communion is to eat and drink at his Table in his Kingdome and this honour signified by their sitting eating and drinking at his table in his last Supper he puts upon them as beleeving communicants so that it belongs to all such There is another honour joyned with a speciall judiciall prerogative to sit on Thrones and judge the twelve Tribes of Israel and herein there is somewhat meant peculiarly of the Apostles which is notwithstanding mentioned else were in a different phrase as a Prerogative of all the Saints 1 Cor 6. 2. Thirdly it cannot be denyed but that the first communicants who receaved from Christ might with more ease and conveniency be placed at the table then can bee now in many Churches which have been accustomed to another way But we must not bring down our rule to our conveniences rather bring up our conveniencies to our rule It is no hard matter to alter pewes and such like things in Churches where the present posture is inconsistent with following the patterne and a lesse alteration will serve then is apprehended Fourthly the flux and reflux so to speak of severall successive tables where there is a great number to communicat and the repeating or pronouncing and applying to those severall tables
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
the Philistims rejoice least the daughters of the uncircumcised triumph CHAP. XVII Of Infant Baptisme MAster Tombes in his Apology for the two Treatises and appendix concerning Infant Baptisme inserts a letter to Mr. Selden pag. 90. in which he intimateth his opinion that Paedobaptisme did not succeed into the roome of circumcision wherein he saith hee was the more confirmed having read of Baptisme used among the Jews before the time of Iohn Baptist in their admitting of Proselytes and that therefore Iohn was not accused for Baptizing as if that had been a Novation or new rite introduced but for Baptizing without authority I do not marvell that Mr. Tombes is so cautious that Baptisme should not be thought to succeed into the roome of circumcision for so he should make baptisme more like to the circumcision of the Arabians who are not circumcised till they be 13. years old as Zonaras Annal. tom 1. de rebus Iudaicis pag 13. tels us because their forefather Ishmael was circumcised about that age then to the circumcision of the eight day ordinarly used among the people of God under the old Testament For my part I think the Apostle Col. 2. 11 12 doth plainly hold forth that baptisme hath succeeded into the roome of circumcision which is also the common and receaved opinion of Divines However because Mr. Tombes doth rather think that the Christian baptisme succeedeth to that baptisme used among the Jews in their admission of Proselytes this hath Ministred occasion to mee to apply my thoughts to search a little into the Originall of Baptisme by â—…ater and whether the Originall thereof or that which God had respect unto in the institution thereof maketh any thing against or for Infant-baptisme That Baptizing with water is a divine institution is plaine from Iohn 1. 33. Hee that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending c. As for that which this institution had reference unto in the old Testament or Jewish customs first of all consider Ezech. 16. 4. As for thy nativity in the day thou wast borne thy navell was not cut neither was thou washed in water to supple thee c. Where the Chaldee saith The Congregation of Israel was like unto a childe cast out into the open field whose navell is not cut and it is not washed in water that it might be cleansed The Septuagint whom Hierome followeth and thou art not washed in water unto salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutem Hierome applyeth it to Baptisme as being necessary even to Infants who are in their bloud and siufull pollution and have therefore need to bee washed in the Laver of regeneration and baptized Not onely the Hebrews but the Heathens had a custome of washing Infants soon after their birth in those hote countries Hence that of Virgil. lib. 9. Aeneid Durum à stirpe genus natos ad flumina primum Deferimus saevoque geluduramus aestu Pineda de rebus Solomonis lib 1. cap 13. noteth that from the Hebrews and Egyptians this custome of washing new born babes was derived almost to all nations for which purpose he citeth many Testimonies In the next place consider that as the institution of Baptisme by water related to that in Ezech 16. 4. So also to the Typicall Baptisme of all the Children of Israel men women and children in the red sea and in the cloud 1 Cor 10. 1. 2. Moreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea And were all baptized unto Moses in the cloud and the sea The Apostle speaking there of the Church which was brought out of Egypt whom he calls our fathers because they were the people and Church of God long before us and from them the law and service of God was transmitted and propagated to us sheweth that as their Sacraments could not profit them to salvation they living in sinne and provoking God after they had receaved those Sacraments no more can our Sacraments profit us if wee sinne as they did For their priviledges were the same with ours The Manna and Water out of the Rocke was the same for substance and signification to them which the Supper of the Lord is to us the same spirituall meat the same spirituall drinke was given both to them and us So likewise their passing through the Sea and under the cloud was the very same for substance and signification with our Baptisme and they were externally baptized with a true Sacrament of Baptisme as well as wee That Baptisme of theirs did fitly resemble this Baptisme of ours in diverse respects For instance 1. They were first brought out of Egypt before they were brought through the sea so we are first redeemed by Christ and finde grace and favour in his eyes before we receave the seals of the Covenant of grace Baptisme is intended onely for the redeemed of the Lord. 2. They were baptized unto Moses or as the Syriak and Arabik as likewise Augustine by Moses that is Moses was the leader and commander of the people so Theophylact and hee the Captaine of their salvation or rather Moses was a typicall Mediatour typifying Christ or they were baptized unto Moses that is they were by Baptisme dedicated and consecrated to that Doctrine Covenant promise of life faith and obedience which God revealed by the hand of Moses So are we baptized unto Christ or unto his death and the benefits and fruits thereof The same Covenant of grace for substance was sealed by their Baptisme and ours 3. That Baptisme of theirs did visibly separat between them and the Egyptians for the cloud divided them from the Egyptians and the Sea drowned the Egyptians So our Baptisme which is unto us a token of Salvation is unto aliens and those without a token of perdition and distinguisheth between the Church and the rest of the world 4. Their Baptisme was by water both in the sea and cloud it being also probably conceaved that they were sprinkled with drops both of the sea and cloud so is ours by water 5. The sea resembleth the water the cloud resembleth the Spirit in our Baptisme So Athanasius that is beside the water in Baptisme the Spirit is also powred out from on high and there is an influence of grace from above according to the good pleasure of Gods will upon so many as are ordained to eternall life That the cloud did typifie the Spirit was Damascens observation who is herein followed by some interpreters 6. They passed but once through the red sea but the cloud continued alwayes with them in the wildernesse So the externall Baptisme is a transient action and but once used to one person not reiterated but the Spirit and gracious presence of God continueth ever with them in this world 7. They passed through the sea and were under the cloud and so baptized before they did eat
of the Manna or drink of water out of the Rocke so must wee bee baptized before we be fit to receave the Lords supper 8. All that were baptized in the sea and cloud were not acceptable to God for with many of them God was not well pleased and he sware in his wrath that they should not enter into his rest so of those that are now baptized many are excluded from the heavenly Canaan For these and the like respects the Apostle compareth paralelleth and equalleth their Sacramentall priviledge of Baptisme with ours And as P. Martyr observeth upon the place the Apostle doth not give instance in their circumcision but in their Baptisme that his paralell and comparison with our Baptisme might be the more evident Now therefore if this paralell hold so fully then adde two considerations more to make it yet more full they are both of them against the Anabaptists First they were truly baptized with water when but wet or besprinkled under the cloud and therefore the Apostle saith they were baptized in the cloud so are we and our children truly baptized with water when sprinkled as well as dipped which is not at all inconsistent but most agreable to the signification of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For althogh it signifieth immergere tingere in which sense Iulius Pollux lib 1. cap 9. reckoneth among the passions of a ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submergi to be drownd or run under water and if any shall contend that the native significatioÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mergo or tingo I neither think it can be convincingly proved nor that it maketh against sprinkling â—…hough it were proved this I hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie abluo lavo and so is used for any maner of washing by water which whosoever will deny shall contradict Hesyclius Budaeus Stephanus Scapula Arias Montanus Pasor in their Lexicons and the Holy Ghost himself 1 Cor 10. 2. 2 Heb 9. 10 Luke 11. 38. with Mark 7. 3 4. Secondly I observe that though the infants of the people of Israel were not fitt to eat of the Manna and drink of the water out of the Rock as those of some age did yet the youngest of their Infants were baptized and received a sacramentall seal of their interest in Christ and the covenant of Grace which is a notable president to our Infant-baptisme and it must needs hold unlesse we weaken yea subvert the Apostles argumentation in that place For what more certain then that among so many hundreth thousand people there were diverse Infants who had not yet the use of reason nor were able to give an account of their Faith What more uncontravertable then that these Infants were with the rest of the congregation baptized in the Sea and under the cloud being externally incorporated in the Common-wealth of Israel and the seed of Abraham What more manifest then that the Apostle holds foorth to us that their baptisme was materially or substantially the same with ours both for the grace signified and sealed and for the very element of water So that this Infant-baptisme of theirs is upon the matter and according to the Apostles doctrine a good warrant for Infant-baptisme among us as well as if the new Testament had expresly told us that some Infants were baptized by Christ or his Apostles This argument hath taken deep impression in my thoughts and while I look after the suffrage of Divines I finde some of very good note have had the same notion from this Text against the Anabaptists shewing also that their objections against Infant-baptisme fall as heavy upon that baptisme of the children of Israel My Reverent Brother Mr. Baillie hath drawn an argument from the same Text for Infant-baptisme See Anabaptisme p. 149 150. But now thirdly whereas t is stood upon that the Originall of Baptisme was derived from the Baptisme used among the Jews in the admission of Proselytes first it must be proved by these who are of this opinion that the Jewish custome of baptizing with water the Proselytes whom they received is older then Iohn Baptist which I finde supposed yet not proved Mr. Ainsworth on Gen 17. 12. is indeed of that opinion that the custome of baptizing Proselytes is older then Iohn Baptist but he â—…rings no Testimony for this older then Moses Maimonides Mr Marshall in his defence of Infant baptisme pag. 170. yeeldeth to Mr. Tombes that Baptisme was a knowne rite among the Jews at their admitting of Proselytes long before it begun to be a Sacrament of Divine Institution And so from Mr. Tombes his own supposition he argueth for Infant-baptisme which he had reason to doe Neverthelesse I have never yet read any proofor Testimony brought to prove the Baptisme of Proselytes which is not far short of Iohn Baptist or Christs dayes The Scripture mentions no signe or seal or ceremony of the initiation of Proselytes but circumcision after profession of their faith and desire to worship the true God and to be of his people The baptizing of Proselytes was one of the Jewish traditions and inventions in their later and declining times When it began I have not yet found neither have I yet seen any proof which can make that custome older then Iohn Baptist or as old as Christs baptisme Next let it be proved to be as old as it can yet the greatest searchers of the Jewish Antiquities have observed that the Baptisme of Proselytes was administred not only to those who were grown up and of age but to children also under age So Dr Buxtorf and Mr Selden Such a Proselyte under age the Hebrew writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger katan and they reckon a sonne to be minor puer from his nativity till he be thirteen years old for which see Buxtorf in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that by their principles a child of one year or two years old might bee baptized as a Proselyt upon the consent of the Father or of the court I conclude that since the institution of Baptisme by water hath respect unto those baptizings or washings in the old Testament which are mentioned Ezek 16 4. 1 Cor 10. 1. 2. whereof Infants as well as aged persons were partakers and since the very Talmudists admit the Infants of Proselytes al 's wel as themselves to Baptisme surely Mr. Tombes hath gained nothing but loosed much by starting this question I adde another Text Eph 5. 26. where the Apostle having respect as I conceive to those passages in the old Testament saith that Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it c. Are not the children of the faithful parts of this Church which Christ loved and for which he gave himself that he might sanctifie and cleanse it and that he might present it to himself a
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
ungodlynesse and unrighteousnesse are the ruling Elders a holy Hereticke is a Chimera and a prophane person beleeving a right is another But here peradventure some will think that the great objection lyes may not a prophane person have a sound or orthodox judgement in all controverted truthes May not a man understand all mysteries and all knowledge who yet hath no love nor true sanctification 1 Cor 13. 2. May not a person hold fast the profession of the true faith without wavering whose heart not withstanding is not right with God nor stedfast in his Covenant I answer first where there is but a forme of godlynesse there is but aforme of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost but in two places a forme of knowledge Rom 2. 20. and a forme of godlinesse 2 Tim. 3. 5. It is not the true and reall forme either of knowledge or godlinesse which as they have a true matter so a true forme He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had been the proper word for a true forme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae speciem pietatis If wee have respect to the notation of the word 't is a formation or forming I may call it a forming without mattering so that the forme of knowledge more then which an ungodly man hath not bee hee never so learned hath not the truth substance and reality of knowledge Theophilact saith some understand it to be the image and false resemblance of knowledge so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing Secondly there is no sinfullnesse in the will and affections without some error in the understanding all lusts which a naturall man lives in are lusts of Ignorance 1 Pet 1. 14. the sins of the people are called the errors of the people Heb 9 7 and the wicked person is the foole in the Proverbs the naturall man receives not the things of the Spirit of God and what is the reason because they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor 2 14. the world cannot receive the spirit of Truth because it knoweth him not Ioh 14 17. The â—…opish Doctrines of free will of Justification by works of meat of implicite Faith of believing the Scriptures because the Church receiveth them what marvel that they do so whose eyes are not opened to see the Sun beame of Divine light in the Scripture it self which is Spiritually discerned Of the Sacraments conferring of Grace and the like also the Soâ—…inian tenents that a man is noâ—… bound to believe any Artiâ—…le of Faith nor any interpretation of Scripture except it agree with his reason that Pastors and Ministers of the word have not now any distinguishing sacred vocation authorizing them to be the Ambassadours of Christ to preach and minister the Sacraments more nor other Christians which is also maintained by a late Erastian writer in the Netherlands These and the like errors professed and maintained by them what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles which are lurking and secretly seated in the judgements and understandings of naturall and unregenerated persons al 's well learned as uulearned these Hereticks do but bring foorth to the light of the Sun what is hid within the mynds of other unregenerat persons as in so many dark dungeons The like I say of tâ—…e Arminian Doctrine of universall grace and universall atonement by Christs death And of Originall sin that it is not properly sin which doctrines are common to many Anabaptists with the Arminians the like I say also of the Antinomian doctrines that Christ hath abolished not only the curse and rigour and compulsion but the very rule it self of the morall Law so that they who are under the Covenant of Grace are not bound to walk by that rule that they ought not to repent and mourn for sin that God doth not affâ—…ict them for sin that Faith without the evidence of any marks or fruits of Sanctification doth assure the soul of its interest in Christ and what is that scientia media which the Iesuits glory of as a new Light but the very old error of naturall men which looks upon things contingent as not decreed and determined by the will of God and what is the Erastian way which oppugneth suspension from the Lords Table Excommunication and all Church government 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions which say within themselves Let us break their bands asunder and cast away their cords from us And y e take too much upon you Moses and Aaron seeing all the congregation are holy every one of them and the Lord is among them I conclude this point every naturall man hath in his heart somewhat of Popery somewhat of Socinianisme somewhat of Arminianisme somewhat of Anabaptisme somewhat of Antinomianisme somewhat of Erastianisme and I cannot buâ—… adde somewhat of Independency too so farre as it pleadeth for more liberty then Christ hath allowed and if every man hath a Pope in his belly as Luther said then every man hath an Independent in his belly for the Pope is the greatest Independent in the world and t is naturall I think to every man to desire to be judged by no man Thirdly when an unregenerat or unsanctified person holds last the profession of the Faith take heed it be not because he is not yet tempted nor put to it in that thing which is the idol of his heart let him bee brought to this either to quite the truth and the faith or to quite what is dearest to him in the world and see what he will doe in that case His fruit is but such aâ—… growes upon the stony ground but stay till the Sun of persecution arise and scorch him I have the more fully and strongly asserted the inconsistencie of Heresie and holinesse as likewise of sound beleeving and prophane living and have shewed the joynt fading or flourishing of true grace and true holynesse that this being demonstrated and laid down for a sure principle may lead us to many practicall and usefull conclusions and corrolaries which I will onely here point at First it cuts off the exception of those who cry out against the censuring suppressing and punishing of Hereticks by the Christian Magistrate as if this were a persecuting of pietie or pious persons when it is indeed a suppressing of a work of the flesh â—…for Heresie is no other Gal 5. 20. and of that which is either the cause or effect either the usher or page of someimpiety Secondly it confuteth that most pernicâ—…ous and cursed opinion that if a man live well he may be saved in any Religion or any Faith Socinus did hold that all whether Lutherans or Calvinists or Anabaptists or Arians so that they live
of the time of the old Testament he saith There was no true Reformation but under all that outward Religion men were inwardlie as corrupt and wicked as the very Heathen and without any true Reformation before God till Christ who was God in the flesh came with the ministration of the Spirit and then indeed was the time of Reformation Then hee comes to explaine what this true Reformation is viz. The taking away and destroying of the body of sinne out of the faithfull c. Whence it cannot but follow that there was no such thing before the comming of Christ as the taking away and destroying the body of sinne out of the faithfull 6. There are divers Arminian and Antinomian Tenents which very much strengthen the hands of the wicked in his wickednesse yet such Tenents are maintained by many of these who call themselves the godly party for instance that of universall atonement and Christ dying for all men mark but the title of Mr. Moores book The universality of Gods free grace in Christ to mankinde proclaimed and displayed c. that all might be comforted incouraged every one consirmed and assured of the propitiation and death of Christ for the whole race of mankinde and so for himself in particular Hereby the same sweetnesse of Gospell comforts and the same assurance of an interest in Jesus Christ and his death is imparted and extended to the humbled and the unhumbled to the convinced and to the unconvinced to the wounded and to the unwounded to beleevers and to the unbeleevers to the converted and to the unconverted as if all and every one were fit to be comforted and capable of an assurance that Jesus Christ hath redeemed them and made satisfaction to the Divine justice in their behalfe If this bee not to sow pillows which sinners may securely lye down and sleep upon what is The like I say of that position which Mr. Sam Lane in his Vindication of free grace hath oppugned as an Arminian position preached and asserted by Mr. J. Goodwin Naturall men may doe such things as whereunto God hath by way of promise annexed grace and acceptation Which takes away the necessity of preventing grace and the impotency of nature unto yea ' its aversnesse from any true spirituall good which can be acceptable unto God every such exalting of nature is a depressing of grace and Ministereth occasion to unregenerat persons to please themselves too much with their present naturall estate 7. Other Tenents are current among many of that party which are apt to weaken the hearts and hands of the godly in the exercises of humiliation repentance mortification and fruits of sanctification by holding that God doth not chastise his children for sinne that there is not so much as a fatherly displeasure or anger in God against the faults of his children that God seeth no sinne in Israel so much as to afflict them for it in this world that beleevers are not bound to live according to the rule of the morall law that beleevers are not to be terrified or at all wrought upon by any threatnings or by danger and punishment of sinne that beleevers ought not to trie their spirituall estate or seek assurance of their interest in Jesus Christ and the Covenant of grace by any gratious signes or qualifications or by any fruits of sanctification in themselves but onely by the inward testimony of the Spirit and light of faith which say they are of sufficient credit by themselves without the help of any markes of grace It is informed that among some of the Sectaries of this time are found these Tenents that adultery is no sinne and that drunkennesse is none neither but a help to see Christ the better that there is no resurrection of the dead nor no hell See Mr. Edwards in the third part of Gangraena pag 14. 107. CHAP. XIV Another most usefull case of Conscience discussed and resolved concerning Associations and Confederacies with Idolaters Infidels Hâ—…reticks or any other known Enemies of truth and Godlinesse WHile I have occasion to speak of humane Covenants it shall not be unprofitable to speak somewhat to that question so much debated as well among Divines as among Polititians and Lawyers whether a confederacy and association with wicked men or such as are of another Religion be lawfull yea or no. For answer whereunto shortly let us distinguish 1. Civill Covenants 2. Ecclesiastical Sacred or Religious Covenants 3. Mixed Covenants partly civill partly Religious The last two being made with wicked men and such as differ in Religion from us I hold to be unlawfull and so do the best Writers When the Israelites are forbidden a Covenant with the Canaanites speciall mention is made of their gods altars images Exod. 23. 32. and 34. 13. 14. Iud. 2. 2. that no such superstitious unlawfull worship might beetolerated As for civil Covenants if they be for commerce or peace which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are allowed according to the Scriptures Gen. 14. 13. Gen. 31. 44. 1 Kings 5. 12. Ier. 29. 7. Rom. 12. 18. Such Covenants the Venetians have with the Turke because of vicinity Such Covenants also Christian Emperours of old had sometimes with the Pagans It was the breach of a civill Covenant of peace with the Turke that God punished so exemplarly in Vladyslaus King of Hungary But if the civill Covenant be such a Covenant as the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joine in military expeditions together of this is the greatest debate and controversie among Writers for my part I hold it unlawfull with divers good Writers And I conceive that Exod. 34. God forbiddeth not only Religious Covenants with the Canaanites but even civill Covenants vers 12. and conjugall Covenants vers 16. Which is also Iunius his opinion in his Analysis upon that place The reason for the unlawfulnesse of such confederacies are brought 1. From the Law Exod 23. 32. and 34. 12. 15. Deut. 7. 2. Yea God maketh this a principall stipulation and condition upon their part while he is making a Covenant with them Exod. 34. 10. 12. Iud. 2. 1. 2. and lest it should be thought that this is meant only of these seven Nations enumerate Deut. 7. the same Law is interpret of four other Nations 1. Kings 11. 1 2. so that t is to be understood generally against confederacies with Idolaters and those of a false Religion And the reason of the Law is Morall and perpetuall viz. the danger of ensnaring the people of God therefore they were forbidden to Covenant either with their gods or with themselves for a conjunction of Counsels and familiar conversation which are consequents of a Covenant draweth in end to a fellowship in Religion 2. From disallowed and condemned examples as Asa his Covenant with Benhadad 2. Chron. 16. to vers 10. And Ahaz his Covenant with the King of Assyria 2 Kings 16. 7. 10. 2 Chro. 28. 16. to 23. And if it should
Gem ar Senhedrin cap 11. sect 38. So that here are two sorts of necessary consequences from the Law one is a majori aut minori or if ye will a fortiori another a pari either of which being refused the Law it self was despised yea t is further to be observed with Mr. Selden in his Vxor Haebraica lib 1. cap 3. that the Karaei or Iudaei scripturarii who reject the additaments or traditions of the Talmudicall Masters and professe to adhere to the literall and simple sense of the Law without adding to it or diminishing from it yet even they themselves do not require expresse words of Scripture for every Divine Institution but what they hold to be commanded or forbidden by the law of God such commandment or prohibition they draw from the Law three wayes either from the very words of the Scripture it self or by argumentation from Scripture or by the hereditary transmission of interpretations which interpretations of Scripture formerly received the following Generations were allowed after to correct and alter upon further discovery or better reason The second way which was by argumentation was by the principles of the Karaei themselves of two sorts a pari or a fortiori Which agreeth with the passage of the Talmud before cited And herein our writers agree with the Karaei that all kinds of unlawfull and forbidden mariages are not expresly mentioned in the law but diverse of them to be collected by consequence that is either by parity of reason or by greater strength of reason for instance Levit 18. 10. The nakednesse of thy Sons daughter or of thy daughters daughter even their nakednesse thou shalt not uncover For theirs is thine own nakednesse Hence the consequence is drawn a pari Therefore a man may not uncover the nakednesse of his great grand-child or of her who is the daughter of his Sonnes daughter For that also is his own nakednesse being a discent in linea recta from himself From the same Text 't is collected à fortiori that much lesse a man may uncover the nakednesse of his own daughter which yet is not expressely forbiden in the Law but left to be thus collected by necessary consequence from the very same Text 't is likewise a necessary consequence that a man may not uncover the nakednesse of her who is daughter to his wives sonne or to his wives daughter For here the reason holds 't is his owne nakednesse his wife and he being one flesh which gives ground to that generall receaved rule that a man may not marry any of his wives blood nearer than he may of his own neither may a wife marry any of her husbands blood nearer then she may of her owne Again Levit 18. 14. Thou shalt not uncover the nakednesse of thy fathers brother c. Hence it followeth à pari that a man may not uncover the nakednesse of his mothers brother and by parity of reason ever since that law was made 't is also unlawfull for a woman to marry him who hath been husband to her father sister or to her mothers sister the nearnesse of blood being alike between Uncle and Neece as between Ant and Nephew Other instances may be given but these may suffice to prove that what doeth by necessary consequence follow from the law must be understood to be commanded or forbidden by God as well as that which is expressely commanded or forbidden in the Text of Scripture 3. Argument If we say that necessary consequences from Scripture prove not a jus divinum we say that which is inconsistent with the infinite wisdome of God for although necessary consequences may bee drawen from a mans word which do not agree with his minde and intention and so men are oftentimes insnared by their words yet as Camero well noteth God being infinitly wise it were a blasphemous opinion to hold that any thing can bee drawne by a certaine and necessary consequence from his holy word which is not his will This were to make the onely wise God as foolish man that cannot foresee all things which will follow from his words Therefore wee must needs hold 't is the minde of God which necessary followeth from the word of God 4. Argument diverse other great absurdities must follow if this truth be not admitted How can it be proved that women may partake of the Sacrament of the Lords supper unlesse wee prove it by necessary consequence from Scripture How can it bee proved that this or that Church is a true Church and the Ministery thereof a true Ministery and the Baptisme Ministered therein true Baptisme Sure no expresse Scripture will prove it but necessary consequence will How shall this or that individuall beleever collect from Scripture that to him even to him the Covenant of grace and the promises thereof belong Will Scripture prove this otherwise than by necessary consequence How will it be proved from Scripture that the late warre against the Popish and Prelaticall party in desence of our Religion and Liberties was lawfull that the solemne League and Covenant was an acceptable service to God Necessary consequence from Scripture will prove all this but expresse Scriptures will not The like I say of fastings and thansgiving now and then upon this or that occasion God calls us to these dueties and it is his will that we performe them yet this cannot bee proved from Scripture but by necessary consequences This fourth Argument will serve for the extension of the present assertion which I now prove to ' its just latitude that is that Arguments from Scripture by necessary consequence will not onely help to prove and strengthen such things which may bee otherwise proved from expresse and plain Scriptures but will be good and sufficient to prove such things to be by the will and appointment of God or as we commonly say Iure divino which cannot be proved to be such from any expresse Text of Scripture 5. Argument I shall here take notice of the concession of Theophilus Nicolaides the Socinian in his Tractat de Ecclesia missione ministrorum cap. 10. pag 121. Although hee professeth his dissent both from the Reformed and Romane Churches thus far that he doeth not beleeve things drawen by consequence from Scripture to be equally necessary to salvation as those things contained expressely in Scripture yet he yeelddeth the things drawne by consequence to be as certaine as the the other quantumuis saith he aeque certa sint quae ex sacris literis de ducuntur atque ea quae in illis expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentur And generally it may be observed that even they who most cry downe consequences from Scripture and call for expresse Scriptures do notwithstanding when themselves come to prove from Scripture their particular Tenents bring no other but consequentiall prooffs So farre is wisdome justified not onely of her Children but even of her Enemies Neither is it possible that any Socinian Erastian c. can
disput from Scripture against a Christian who receaveth and beleeveth the Scripture to be the word of God but hee must needs take himself to consequentiall prooffs for no Christian will deny what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and syllabically in Scripture but all the controversies of Faith or Religion in the Christian world were and are concerning the sense of Scripture and consequences drawne from Scripture 6. Argument If wee do not admit necessary consequences from Sripture to prove a jus divinum wee shall deny to the great God that which is a priviledge of the little Gods or Magistrates Take but one instance in our own age When the Earle of Strafford was impeached for high treason one of his defences was that no Law of the Land had determined any of those particulars which were proved against him to be high treason Which defence of his was not confuted by any Law which literally and syllabically made many of those particulars to be high treason but by comparing together of severall Lawes and severall matters of fact and by drawing of necessary consequences from one thing to another which made up against him a constructive treason If there be a constructive or consequentiall jus humanum there must be much more for the considerations before mentioned a constructive or consequentiall jus divinum CHAP. XXI Of an assurance of an interest in Christ by the marks and fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the Spirit and whether there can bee any well grounded assurance without marks of grace T Is a right a safe a sure way to seek after and to enjoy assurance of our interest in Christ and in the Covenant of grace by the marks and fruits of Sanctification Which before I come to the proof of it that it may not be mistaken but understood aright take these three cautions first our best marks can contribute nothing to our justification but onely to our consolation cannot availe to peace with God but to peace with our selves gracious marks can prove our justification and peace with God but cannot be instrumentall towards it that is proper to faith Faith cannot lodge in the soule alone and without other graces yet faith alone justifies before God Secondly beware that marks of grace doe not lead us from Christ or make us looke upon our selves as any thing at all out of Christ. Thou bearest not the root but the root beares thee Christ is made unto us of God sanctification as well as righteousnesse Thy very inherent grace and sanctification is in Christ as light in the sunne as water in the fountaine as sap in the roote as money in the treasure 'T is thine onely by irradiation effluence diffusion and debursement from Jesus Christ. 'T is Christs by propriety thine onely by participation 'T is thy Union with Christ which conveighs the habits of grace to thy soule 'T is thy communion with Christ which stirs up actuateth and putteth forth those habits into holy dueties and operations 'T is no acceptable duetie no good fruit which flowes not from the inward acting and exerciseing of grace in the soule 'T is no right acting of grace in the soule which floweth not from habituall grace and a new nature 'T is no new nature which floweth not from Christ. Thirdly all thy markes will leave thee in the darke if the spirit of grace do not open thine eyes that thou mayest know the things which are freely given thee of God Hagar could not see the well though she was beside it till her eyes were opened Markes of grace are uselesse undiscernable and unsatisfactory to the deserted and overclouded soule These cautions being in our eye that we may not separat our markes either from the free grace of God or from Christ or from the spirit I proceed to the proof of that point which I propounded in the beginning First It may bee aboundantly proved from these Texts Psal 17. 3. and 119. 6. 2 Cor 1. 12. 1 John 1. 6 7. and 2. 3. and 3. 9 10 14. Secondly our passing from the state of nature and wrath into the state of grace and to bee in Christ is compared in Scripture to such things as are most decernable and perceptible by their proper markes 'T is called a passing from death to life from darknesse to light from being farre off to be near c. all which things are known by manifest and certaine evidences The spirit of grace is compared to fire water winde which are known by sensible signes Conversion is a returning of one who had turned away and is not returning discernable by certaine tokens The new creature is a good tree and is not a good tree known by good fruits Matth. 7. 17 18. Thirdly both in Philosophy and Divinity yea in common sense 't is allowed to reason from the effects to the causes here is burning therefore here is fire here is the blossoming of trees and flowers therefore it is spring and the Sunne is turning again in his course here is perfect day light therefore the Sunne is risen here is good fruit growing therefore here is a good tree 'T is a consequence no lesse sure and infallible here is unfeigned love to the brethen therefore here is regeneration here are spirituall motions affections desires acts and operations therefore here is spirituall life Fourthly the markes of grace have so much evidence in them as formeth in others of the Saints and servants of God a well grounded judgement yea perswasion of charity that those in whom they behold these markes are in the state of grace and regeneration If they could see into the hearts of others to bee sure of the sincerity and soundnesse of their graces they could have a judgement of certainty concerning them But this they cannot for who knowes the things of a man save the spirit of a man which is in him Sure a Saint may know more of himselfe then another Saint can know of him for hee is conscious to the sincerity of his owne heart in in those things whereof another Saint sees but the outside And unlesse one will say that a Saint can know no more of himself by marks then another Saint can know of him by the same markes it must needs be yeelded that a Saint may certainly and assuredly know himselfe by the marks of grace which are in him Fifthly without a tryall by markes wee cannot distinguish between a well grounded and an ill grounded assurance between a true and a false peace between the consolation of the Spirit of God and a delusion How many times doth a soule take Sathan for Samuell and how shall the soul in such a case be undeceived without a tryall by markes But it may bee objected that this remedy may prove and doth often prove no remedy for may not Sathan deceive the soule in the way of markes as well as without
the Sonne of God shall not perish but have life everlasting But I beleeve on the Sonne of God Therefore c. Whoever judge themselves shall not be judged of the Lord. But I judge my self Therefore c. Whoever loveth the Brethren hath passed from death to life But I love the Brethren Therefore c. In these or the like proofes 't is the Spirit of grace which gives us the right understanding and firme beliefe of the proposition As for the assumption which hath in it the evidence of graces 't is made good by a twofold testimony the testimony of our consciences 2 Cor 1. 12. 1 Iohn 3 19. 20 21. and the testimonie of the Spirit it selfe bearing witnesse together with our consciences And although both propositions be made good yet we are so slow of heart to beleeve that we cannot without the speciall help of the Comforter the holy Ghost freely boldly joyfully and with a firme perswasion inferre the conclusion as a most certain truth So that in the businesse of assurance and full perswasion the evidence of graces and the testimony of the Spirit are two concurrent couses or helps both of them necessary without the evidence of graces 't is not a safe nor a well grounded assurance without the testimony of the Spirit t is not a plerophory or full assurance There were two evidences of purchase in use among the Jewes one sealed another open Ier 32. 11. Which custome Hierome saith was continued till his time The evidence of the Spirit is like that which was sealed the evidence of markes like that which was open Therefore let no man divide the things which God hath joyned together See them joyned in three Texts of Scripture Rom 8. 16. neither our spirit alone nor the spirit of the Lord alone beareth witnesse that we are the Children of God but both these together beare witnesse of this thing The spirit it self beareth witnesse with our spirit 1 Cor 2. 10. 12. we read that the spirit revealeth unto us and makes us to know the things which are freâ—…ly given to us of God But withall vers 13. there is a comparing spirituall things with spirituall and so among other things compared together there is a comparing of spirituall markes with a spirituall state of spirituall fruit with a spirituall tree c. 1 Iohn 5. 6. the spirits witnessing is joyned with the witnessing of the water and blood that is with the evidence of grace the evidence of justification and a pacified conscience sprinkled with the blood of Christ and purged from the guilt of sinne also the evidence of sanctification and a pure conscience purged from the inherent filth and staine of corruption the former of these is the testimony of the blood the latter is the testimony of the water and both these not enough as to the point of assurance without the testimony of the spirit nor it enough without them In the next place let us take a tryall of this way of assurance so far as concerneth the evidence of graces so much opposed by the Antinomians Let us take that notable evidence 1 Iohn 3. 14. And now heare the Antinomian Objections against this assurance from the evidence of love to the Brethren 'T is objected that a soule must be exceedingly puzled with this marke of love to the brethren before it can clear the case that it belongs to Christ for if you will try your selfe by this marke you must know first what it is to love the brethren secondly that they are the brethren whom you love The nature of love is described 1 Cor 13. 4 5 6 7. Charity or love suffereth long and is kinde Charity envieth not Charity vaunteth not it selfe is not puffed up doeth not behave it selfe unseemly seeketh not her own is not easily provoked thinketh no evill rejoyceth not in iniquity but rejoyceth in the truth beareth all things beleeveth all things hopeth all things endureth all things Come now and bring your hearts to these particulars in your examination Is there no envying in mee at all towards the Brethren Is there no thinking evill of any of the Brethren Is there no seeking my selfe or my owne good in my love to them Is there a bearing all things for their sakes Is there no being puffed up or vaunting above the brethren Is there no thinking better of my selfe then of them So that a soul must attaine to a mighty high measure of sanctification and victory over a mans self before it can reach to this to say I love the Brethren But suppose you finde all this love in your selves doe you know they are the brethren you love you know the brother-hood consiâ—…s in being united unto Christ that is an invisible thing none can know it but God onely no man can say such a one is a brother And if you say though I am not certaine that he is a Brother yet I love him under the notion of a brother to this it is replyed Take all the Sects in the world they will love their owne Sects as Brethren And after a description of the Antinomians 't is added These are the Brethren do you love these men Oh there are many that goe by signes and markes that cannot endure the Brethren they goe with them under the name of Libertines I have now the objection before me as full and strong as one of the best gifted Antinomians of this age could make it For answer whereunto I will demonstrate these three things 1. That this objection destroyes as much and more their own exposition of this Text in 1 Ioh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience and setling a soule in peace and assurance is a most inextricable Labyrinth and layeth knots faster upon the conscience in stead of loosing them 3. That this way of assurance by the marke of love to the brethren is a sure and safe way and hath no such inextricablenesse in it as is here objected First I say their objection militateth as strongly yea much more strongly against their own interpretation of my Text For the same Antinomian in that same Sermon and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them the world hates them vers 13. But we know saith he that we are translated from death to life because we love the â—…rethren that is whatever the world judgeth of us we perceive and know one another by this mark that we love the Brethren In short they say this seemes rather to be a marke how my brother may know me then that by which I should know my self Which interpretation how ill grounded it is and how inconsistent with vers 18 19 20 21. who seeth not Only I now observe that they cast down what themselves build For if I cannot know my self by the inside of love much lesse can my brother know me by the out side of
love and if I cannot have any solid or safe comfort from this that I love the Brethren how much lesse can this comfort me that others judge me to be a lover of the brethren And how do I know them to be the brethren who judge so of me For by their rule no man can say such a one is a brother so that they do but tye themselves with their own knots and must therefore either quite their sense of the Text and take ours or else hold that this text hath no comfort at all in it which yet is most full of comfort and sweet as the honey and the honey combe But secondly will you see these men falling yet more foully in the ditch they have digged for others While they object so much against a believers examining or assuring his conscience by fruits of sanctification sincerity of heart hatred of sin respect to all the commandements love to the Brethren while they tell us that none of these can be sure evidences to the soule and while they pretend to shew other soule satisfying evidences which can resolve quiet comfort and assure the conscience they do but more and more lead the soule into a labyrinth and make the spirits of men to wander from mountain to hill and to forget their resting place I might here take notice of the six remedies against doubting which one of them offereth as an antidote and preservative against all objections whatsoever yet all the six put together cannot resolve nor clear the conscience in the point of a personall or particular interest in Christ I heare much will the perplexed soule say of the nature of faith of free justification of the things sealed in Baptisme c. But oh I cannot see that I have any interest for my part in these things Not to insist upon these six remedies which are indeed most insufficient as to this point my present work shall be to speak unto those personall and particular evidences of an interest in Christ which are held foorth by their chief writers Do but observe their way and you shall see that either they fall in at last into our way of gracious marks and qualifications or otherwise leave the Conscience much more perplexed and unsatisfied then they found it They tell us of two evidences a revealing evidence and a receiving evidence that by the spirits testimony this by faith The revealing evidence of interest in the priviledges of Christ which will put an end to all objections is the voice of the Spirit of God to a mans own spirit This is the great evidence indeed and the evidence which at last doth determine the question and put an end to all objections Well But doth the Spirit of God give testimony to the soule any otherwise then according to the word of God No saith the same writer by no means for it is most certainly true saith he that every voice in man speaking peace being contrary to the word of grace that voice is not the voice of the spirit of the Lord it is the voice of the spirit of delusion Immediatly he moves this doubt But how shall I know that this voice though it be according to the word of grace is indeed the voice of the spirit of the Lord and be satisfied that it is so He might have moved this doubt which is greater how shall I know that this voice or this testimony doth indeed speak according to the word or whether it speak contrary to the word so be the voice of the spirit of delusion Peradventure he had found it difficult and even impossible to answer this doubt without making use of and having recourse unto the way of signes or marks such as the word holds foorth And this agreeth to that twofold joint witnessing Rom 8. 16. the spirit of God is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witnesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui simul testimonium dicit he bears witness not only to but with our spirit that is with our conscience So that if the witnesse of our Conscience be blank and can testifie nothing of sincerity hatred of sin love to the Brethren or the like then the spirit of God witnesseth no peace nor comfort to that soul and the voice which speaketh peace to a person who hath no gracious mark or qualification in him doth not speak according to the word but contrary to the word and is therefore a spirit of Delusion I shall not contend about the precedence or order between these two Testimonies in the soul so that we hold them together and do not separat them in our assuring or comforting of our hearts before God And here I must take notice of another Passage where he whose principles I now examine saith I do not determine peremptorily that a man cannot by way of evidence receive any comfort from his sanctification which he thus cleareth The spirit of the Lord must first reveal the gracious minde of the Lord to our spirits and give to us Faith to receive that Testimony of the Spirit and to sit down as satisfied with his Testimony before ever any work of Sanctification can possibly give any evidence But when the Testimony of the Spirit of the Lord is received by Faith and the soule sits down satisfied with that Testimony of the Lord then also all the gifts of Gods Spirit do bear witnesse together with the Spirit of the Lord and the Faith of a Believer Surely such a Testimony or voice in the soul as the soul sits down satisfied with before ever any work of sanctification can possibly give any evidence is not an evidence according to the word but contrary to the word and therefore not the revealing evidence of the spirit of God so that in this I must needs dissent from him for he casts the soule upon a most dangerous precipice neither is the danger helped but rather increased by that posteriour evidence or after comfort of sanctification which he speaks of for the soule being before set down satisfied with the Testimony of the spirit of the Lord and Faith receiving that Testimony so he supposeth it cannot now examin whether its sanctification be sound or not sound whether its graces be common or speciall seeming or real It implyes a contradiction if I say that I am assured by the evidence of the spirit of God and by the evidence of Faith that I am in Christ and in Covenant with God and that notwithstanding I sit down satisfied with this assurance yet I am not sure of the soundnesse of my Sanctification Therefore to put the soule upon a looking after the evidence of graces and the comfort of sanctification when the soule is before hand fully assured and satisfied against all objections and doubtings is not onely to lay no weight at all upon these marks of Sanctification in the point of resolving or clearing the Conscience but it is much worse then so it is a confirming