not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
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
it then to know that all shall be saved if all believe when men are told withall that all shall not cannot believe and so shall not be saved This latter they hold as well as we therefore their universall comfort taken from Christs dying for all men upon condition of Faith amounts to as much as nothing The true and safe grounds of encouragement to faith in Christ are these First Christs all-sufficiency if he will he can He is able to save to the uttermost Heb 7. 25. art thou a sinner to the uttermost his plaister is broad enough to cover the broadest sore As Gods mercy so Christs merit is infinite and the reason is because the blood is the blood of God as well as of man Act 20. 28. This is a good strong foundation of comfort if a soule convinced of its own sinfull estate and of the vanity of creature comforts doth so farre settle its thoughts upon Christ that as he is the only Saviour so an alsufficient Saviour Then is the sinner so far encouraged which is no smal encouragement as to resolve there is vertue enough in the blood of Christ to cleanse my crimson sins even mine There is no help for me out of Christ but in him there is help for all that come unto God by him T is a great part of true faith to believe that Christ is able and all-sufficient Therefore he himself said to the blind men Mat. 9. 28 29. Believe ye that I am able to do this They said unto him ye a Lord then touched he their eyes saying according to your faith be it unto you He that said Lord if thou wilâ—… thou canst make me clean was not rejected by Christ as an unbeliever but he got from him a good answer I will be thou clean Mat 8. 2 3. So every poor sinner that comes unto Christ alsufficient and believing that Christ and Christ only can purge him from all sin and save his soul hath a true though imperfect faith and is in a faire way for Salvation There is many a true believer whose faith cannot as yet rise so high as to stay and rest upon the good will and love of Jesus Christ to him in particular But the soul believes the alsufficiency of Christ and that he only is the Saviour and so cometh and draweth near unto God by and in Christ as the summum bonum which he values above all things and this his faith although it hath not yet attained to a particular recumbency on the love of Christ to him is a true faith which Christ will not despise Secondly Christs intention to die for all men and for the whole world that is for all sorts of sinners in the world and so for sinners of my kind may every poor sinner in particular think with himself Here is an universall encouragement unto all from a true and real ground and drawn from the will and intention as well as from the power and alsufficiency of Christ which I shall make good from Scripture for he hath died for all sorts of persons there is no condition excluded For this I take the 1 Tim 2. 6. Who gave himself a ransome for all so ver 4. who will have all men to be saved The meaning must needs be of all sorts not of all persons For besides that the Apostles all can be no more then Christs many Mat. 20. 28. the Sonne of man came to give his life a ransome for many this very Text hath aboundance of light to give it self if we look to the context either before or behind before there is an exhortation to pray for all men vers 1. which although the Arminians make an argument that all men is meant of all persons and not only of all sorts both in that verse and vers 4. 6. because say they we ought to pray for all men universally pro singulis generuÌ„ not only for all sorts yet t is indeed an argument for the contrary For to pray for all men without exception of any person is not commanded but we find the contrarie commanded Ieremiah was forbidden to pray or make intercession for the obstinat incorrigible Jews Ier 7. 16. 11. 14. 14. 11. God would not have Samuel to mourn for Saul after he was rejected of the Lord 1 Sam 16. 1. and we ought not to pray for such as sinne unto death i. e. the sin of blâ—…sphemy against the holy Ghost 1 Io 5. 16. Paul is so far from praying for Alexander the copper-smith that he imprecats the vengeance of God upon him 2 Tim 4. 14. wee may not pray for the Pope who is the great Antichrist and sonne of perdition neither may we pray for but against Babylon especially after the people of God are out of her We are bidden pray for our enemies but not for the malicious incorrigible enemies of Christ. Whâ—…refore when the Apostle bids us pray for all men His meaning is that we should exclud no degree nor kind of â—…en great oâ—… smal Jew or Gentile bound or free c. and so he doth upon the mater explain himself in the very next words for Kings and for all that are in authority he saith not for all Kings but he will not have us exclude Kings nor Queens as such from our prayers nor any other subordinat Rulers When he saith all that are in authority he means any kind of lawfull authority for we may not pray for those who are in any unlawfull or usurped authority in the Church Archbishops Bishops Deans Archdeacons c. which prayer were an approbation of their unlawfull callings in the Church I doe not say that we may not pray for the persons of any Archbishops Bishops c. but we may not pray for them as clothed with such an office or authority as we are there bid pray for Kings quatenus Kings that we may live under them a quiet and peaceable life in all godlines and honesty so that a King or Emperour as he is clothed with such authority may not be excluded from our prayers But if we look upon all Kings and Emperours personally individually or numâ—…cally so it cannot hold true that we ought to pray for all that are in Authority otherwise the ancient Church had been bound to pray for Iulian the apostate Again if we look to that which there followes after we find vers 8. I will therefore that men pray every where or in every place lifting up holy hands What means he by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means not in every individuall place without exceptiâ—…n for this were neither possible because there are many places in which there are not neither can be any to pray nor fit because we ought not to pray with lifted up hands in the streets or in the mercat places there are fit places both for publick and privat prayer and there are also unfit places either for privat or publick prayer The meaning therefore is that the worship
proves it ibid. CAP. XIX That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi It s proved out of Mr. Selden that their Elders received a judiciall degree and were not civil Magistrats ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also pag. 233. 234. A third argument is taken fâ—…om the Synagâ—…ga Magna pag. 235. The Hebrews triple Crown proves it ibid. The Jews exercised Ecclesiastical discipline since their dispersion which is a fifth reason pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Hereticall to be a certain divine Truth which ought to be believed and if practicall to be a necessary dutie which we are obliged unto jure divino pag 238 The assertion is cleared by some premisses ibid Humane reason drawing the consequence is not the ground of our beliefe pa. 239. There is a difference between corrupt and renewed Reason ibid. Two sorts of consequences distinguished pag. 240 The Assertion is proved First by the example of Christ and his Apostles ibid. In the old Testament as well as in the new some necessary things were left to be drawn by necessary consequence from the Law of Moses pag. 241. Two sorts of necessary consequences from the Law a sortiori and a pari pag. ibid 242 A third reason from the infinite wisedome of God who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow if this truth be not admitted pag. 244. These who most cry down this assertion yet themselves can bring no other but consequentiall proffes to proove their tenents pag. 245. If this be denied we deny to the great God what is granted to the litle Gods or Magistrats ibid. CAP. XXI Of an assurance of an interest in Christ by the marks or 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 be any wel grounded assurance without marks of grace pag. 246. Three Cautions for right understanding the question that is Marks are not to be separated either from the free grace or from Christ or from the spirit ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons p. 247. 248 A twofold certainty of the mind distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249. 250 The evidence of marks gives the first kinde of certainty the testimony of the spirit gives the second ibid. This is illustrat by a simile of believing the Scriptures p. ibid. 251. And by another of the disciples going to Emmaâ—…s ibid. The assurance of Justification is virtually done in a Syllogistical way 252 The spirit works the firme belief of the proposition a twofold testimony concurre to the assumption pag. 252. None should divide these testimonies they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren propounded pag. 254 For answer three things are demonstrat ibid. This objection militateth as much against their own interpretatioÌ„ p. 255. The Antinomian way of setling assurance is an inextricable labyrinth pag. 256. The testimony of the spirit must be an evidence according to the word of God pag. 257. 258. Wee say the evidence of marks is privative they say it is at most cumulative pag 259. The spirit of God is a spirit of Revelation but not beside or contrary to the Word ibid. Another objection of Crispe removed pag. 260. 261. How the spirit and word concurre to this assurance ibid. The word is more sure nor any voice within or without pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted pag. 263 264. He grosly mistakes faith ibid. Mr. Eton brought against him pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are pag. 266 267 268. The love of the Brethren is a sure and clear mark of one being past from death to life ibid Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits pag. 271. Antinomians expone 1 Cor 13. legally pag. 272 5. Marks and tokens of true and sincere love of the brethren p. 273 274 No marks hâ—…eraway without some mixture of contrary corruption p. 275 There is alwayes bellum though not alwayes proelium between the flesh and the spirit pag. 276. CAP. XXII Of the true real and safe grounds of incouragement to believe in Iesus Christ Or Upon what warrands a sinner may adventure to rest and rely upon Christ for Salvation pag 277. To say Christ died for all men conditionally is not the way to ease troubled consciences pag. ibid 278 The true and saâ—…e grounds of incouragement to believe in Christ are First Christ his alsufficiency pag. 279. It s a great part of true faith to believe Christ is able to save to the uttermost ibid. 2. Christs intention to die for all men 1. all sorts of sins or sinners of any kinde pag. 280. All men exponed ibid. To pray for all men and to pray in every place exponed pag. 281. 282. Every man Heb. 9. â—… hath the same sense pag 283. All men can only be all men who are in Christ. ibid 284 The whole world 2 Ioh. 2 2. exponed ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 3 Iesus Christ hath died for expiation of all forts and all manner of sins pag. 286. The sin against the holy Ghost only excepted what it is ibid How a blasphemer against the holy Ghost may repent pag 287. 4 Christ receives all who come unto him and excluds none but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church and that Ministers are to bee received as the Embassadours of Christ now aswell as in the Primitive times THat which hath long lurked in the hearts of many Atheists is now professed and argued for by that sierce furious Erastiane whose book was published the last year at Franeker He cryes out that the world is abused with that notion of a pretended sacred ministerial calling that though the Apostles and others who first preached the Gospel were indeed sent and set apart for that holy calling which was also confirmed by signes and miracles and
the Church as hee alloweth to prophesie in the Church that is as two or three of the Prophets may speak by course in one Assembly so may two or three speak by course in a strange tongue so that one interpret 1 Cor 14. 27 29. Moreover whereas it is supposed by our dissenting brethren that all or most of the Church women excepted did prophesie they must upon the very same ground suppose that all or most of the Church women excepted spake strange tongues in the Church For in the same place where 't is said that every one of them had a Doctrine and Revelation 't is said also that every one of them had a tongue and an Interpretation 1. Cor 14. 26. Which tongues considered and compared together it will be found that if the reasons hold good and the consequences be valid which are brought for the prophesying of gifted members out of office and that therein they have the Church of Corinth a president the like reasons and al 's strong consequences will prove that any two or three of a Church who shall happilie have the gift of strange tongues may speak by course in the Church so that one Interpret and that the Church of Corinth is as good a president for this as for the other Let our Brethren therefore either make both these gifts prophesie and tongues in the Church of Corinth to bee extraordinary and miraculous and so neither of them to bee an ordinary president or otherwise they must make them both to be set forth for ordinary Patterns and presidents and so begin to cry up tongues as well as prophesying for if the gift of prophesie be such as men may attaine by industrie and study so is the gift of tongues I know no way to loose the knot without acknowledging that both the gift of tongues and that of prophesie were extraordinary and miraculous which is the truth These are the reasons which I lean to in this matter I come next to answere Objections The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination But I shall answere other Objections also omitted there but which have been objected by others Object 1. The Prophets 1 Cor 14 were not immediatlie inspired with prediction for women that were so inspired might deliver their prophesie in the Church but there women are forbidden to speak vers 34. Answ 1. But where finde we that women which were prophetesses and immediately inspired were allowed to deliver their prophesie in the Church I suppose he had a respect to 1 Cor 11. 5. But every woman that prayeth or prophesieth with her head covered dishonoureth her head which is meaned of the publicke Assemblie for the Apostle is speaking of covering or uncovering the head in the Church But diverse Interpreters understand here by a woman that prayeth or prophesieth a woman that joyneth as a hearer in the publicke Assemblie and so vers 4. by a man that prayeth or prophesieth a man that is a hearer and joyneth in the ordinances So that the Geneva annotation upon verse 5. gives a good sence of that Text That women which shew themselves in publick and ecclesiasticall Assemblies without the signe and token of their subjection that is to saâ—… uncovered shame themselves See more for thâ—…s in Junius his annotations on the Arabike version in that place â—… If the Apostle by prophesying 1 Cor 11. 4. 5. Understand prophesying by immediate inspiration then the Objection may bee retorted and turned into an Argument against the Objectors For the sence of the word prophesying in the 11. Chap may give light to the word prophesying in the 14. Chap. 3. Peter Martyr loc com eccles 4. cap 1. Is indeed of opinion that women which were prophetesses and extraordinarly inspired might spâ—…ak in the Church provided that their heads were covered in token of foeminine subjection and that the forbidding of women to speak in the Church extendeth to such and so hee reconcileth 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor 11. 5. I doubt his opinion in this particular is not well grounded onely so farre I make use of it that if 1 Cor 11. 5. be meant of prophetesses praying or prophesying in the Church which the Objector hath to prove Then certainely the forbidding of women to speak in the Church cannot be understood universallie but with a reserve and exception of extraordinary cases But how can this exception of prophetesses consist with with the Text Let your women keep silence in the Church Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your women they had prophesying women as is supposed by these of the other opinion from 1 Cor 11. 5. Nay even your women must be silent saith the Apostle and the reasons which he addeth are so universall as to comdrehend even prophetesses they are commanded to be under obedience and to be in subjection which Martyr himselfe noteth holds true of prophesying women as well as others and that for that cause their heads were to be covered Another reason is added 1 Tim. 2. 14. Adam was not deceaved but the woman being deceaved was in the transgression It might be feared saith P. Martyr if women were permitted to speak in the Church Sathan should returne to his first wyle and deceave the man by the woman Surely he that made use of Evah might also make use of a prophesying woman to deceave and so much the more because now since the fall both man and woman are more subject to tentation So that both the Apostles command and the reasons of it seem plainly to exclude even prophesying women from speaking in the Church and if they be allowed to deliver extraordinary prophesies and revelations in the Church why not also to prophesie as other gifted members If that which is greater be allowed them why not that which is lesse And if prophetesses be excepted from the rule 1 Cor 14. 34. Why not also other women of excellent gifts Object 2. The Apostle 1 Cor. 14. 24 26. speaks of prophesie as a gift in all or most of the members of the Church and forbids it to none but women Answ 1. I have already proved from 1 Cor 12. 28 29. and 13. 2. and 14. 6. that prophesie even in those dayes was not a common but a rare and singular gift So ibid vers 5 when he saith I would that all spake with tongues but rather that yee prophesied hee intimateth that all of them did not prophesie 2. When the Apostle speaks by way of supposition vers 24 But if all prophesie this proves not that all did prophesie neither can the very supposition bee understood universally For if an unbeleever had come into their Assembly and heard all and every one of them prophesying sure he had been so farre from being wonne thereby that he had been more alienated from such a confusion 3. That which gives greatest collour to the Objection is vers 26. When yee come together every one of you hath
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
the one Text and in the other I have spoken before which indeed fitly expresseth the difference betwixt the laying of Pauls hands and the laying on of the Elders hands but there could be no such difference among the Apostles themselves or Apostles fellowes But I have not yet done with the vindication and clearing of this Text which holds forth a president for ordination by a Presbytery It may bee further objected 1. If this Text must be understood of Ordination by a Presbytery then the laying on of the hands of the Presbytery is necessary to Ordination and then what shall become of thâ—…se who were not ordained by a Pressbytery and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders viz. that the rite or signe in Ordination i.e. imposition of hands is not instituted or commanded by Christ or his Apostles To the first I answer 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament nor efficacious and operative for giving of the holy Ghost as the laying on of the Apostles hands was nor 2. necessary to Ordination necessitate medii vel finis as if Ordination were void and no Ordination without it or as if they who were not ordained with the laying on of the hands of the Presbytery were therefore â—…o be thought unordained or unministeriated Although likewise 3. I do not hold the laying on of hands to be the substantiall part or act of Ordination which I have before prooved to be essentiall to the calling of a Minister but only the rituall part in Ordination And although 4. I hold the laying on of hands to be such a rite whereunto we ought to be very sparing to ascribe mysterious significations wherein some have gone too farre and taken too much liberty yet I hold with the generality of protâ—…stant writers and with the best refoâ—…med Churches that the laying on of hands is to be still retained in Ordination I hold also that this laying on of hands is an Ordinance of the new Testament and so do our dissenting Brethren of the Independent way hold also and that 't is necessary by the necessity of precept and Institution and in point of duety For although there is no certain precept extant concerning laying on of hands yet because we see the Apostles did alwayes use it their so acâ—…urat observing of it ought to be unto us in stead of a Precept â—…aith Calvin Instit. lib 4. cap 31 § 6. For the Examples of the Apostles or Apostolike Churches in approved things which have a standing reasâ—…n are binding and in stead of Institutions The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby was extraordinary and ceased with themselves yet in so far as the Apostles yea and the Presbytery too laid on hands in their ordaining of Ministers there is a standing reason why we should do in like maner the laying on of hands being a rite properly belonging to the praying over these whom we blesse in the name of the Lord with an authoritative benediction as is manifest by these examples of laying on of hands in Iacobs blessing of Ephraim and Manasseh Gen 48. and in Christs blessing and praying over the little Children Mat 19. 15. Mark 10 16. Looking thus upon laying on of hands 1. as a rite in blessing and prayer over 2. as a rite for publik designation and so emne setting apart of such a person and if you will 3. as a rite of giving up dedicating and offering unto the Lord of which use of laying on hands there are diverse examples in the Books of Moses In these respects and under these considerations we use laying on of hands in Ordination and ought to do so in regard of the Primitive pattern Wallaeus Tom 1. pag. 473. thinks that the negative precept 1. Tim 5. 22. lay hands suddenly â—…n no man doth also containe an affirmative to lay hands upon such as are worthy and approved CHAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the the godlie partiâ—… or these that are approved 1 Cor 11. 19. FOr there must be also Heresies among you saith the Apostle that they which are approved may be made manifest among you or as others read that they which are approved among you may be manifest By Heresies here some understand no more but divisions and Sects and conceave that Heresies in point of opinion or doctrine are not here meant So Chrysostome Erasmus and others If so then the very divisions and sects will make a discovery who are approved who not before it come to Hereticall opinions i. e. Sectaries are not approved and these who are indeed approved are none of theirs but keep themselves unspotted and free from them So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible Sectarum authorem and in the margin fâ—…ctiosum i. e. a man that is an author of sects or factions after the first and second admonition reject and 1 Cor 11 19. they read opportet enim Sectas in vobis esse Sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect yet to note that by the way onely for such a sect as either was indeed or was esteemed to be of some hereticall opinion as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in his Epistles and in both places he makes some difference and distinction between heresies and divisions or strifes and variance 1 Cor 11. 18 19. Gal 5. 20. For every division strife or variance is not Heresie Therefore in the Text which I now speak to I understand Heresie to be some what more then division The Arabick 1 Cor 14. 2. that is in the Greek and our Translations 1 Cor 11. 19. repeateth the word Schismes out of the precedent vers addeth moreover the word Heresies reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there most arise Schismes and Heresies among you that these of you who are godly may be known it seems that they who understand only divisions to be meant by the word Heresies do not observe the rising of the Apostles speach for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Schismatical divisions contrary to the rule of love he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For there must bee also Heresies among you I partly beleeve it saith he that there are divisions among you for there must be not onely Schismes but worse then that there must bee Heresies also If you aske now what is Heresie I shall without any implicit following of Writers ground my answer on Scripture it self And I answer first negativelie then positively Negatively 1. Heresie is neither to be so farre taken at large as