quisquis that every one who believeth in him should not perish so that every one who believeth is an exegesis or explanation of the word World Howbeit if any like better the ordinary reading that whosoever believeth it comes in the issue to the same thing For t is a great mistake to think that the world here is a genus which is divided in believers and unbelievers and that the word whosoever is added in reference not to the world before mentioned but only to one kinde or sort of the world Which by the way is also inconsistent with their principles who hold that Christ dyed for all to purchase life to all upon condition of believing for if so there can be no partition here of the world but the latter branch as large as the first But if there be any partition here of the world I say if there be for the Text may be understood exegetice not partitive as I have shewed already it is not partitio generis in species but totius in partes that is the world which God loved is not divided into believers and unbelievers but by the world is meant the elect of all nations and this whole world is subdivided into its parts by the word whosoever that is whether Jew or Gentile whether Barbarian or Scythian whether bound or freâ—… c. For this the Apostle explaineth the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11 12. Whosoever believeth on him shall not be ashamed for there is no difference between the Iew and the Greek for the same Lord over aâ—…l is rich unto all that call upon him So Gal. 3. 28. Col 3. 11. Act. 10. 34 35. And though some have with much scorn set at nought that expression The world of the Elect i. e thâ—… Elect of all the world yet it will puzle them to give any other sense to Io 6. 33. where t is said that Christ giveth life unto the world or to Io. â—…6 8. where the Spirit is said to convince the world of sin of righteousnes judgement or Io 17. 21. where Christ prayeth that the world may believe and the Father hearâ—…th him alwayes as in other petitions so in this The third incouragement to believing is that Jesus Christ hath died as for persons of all sorts and conditions so for the expiation of all soâ—…ts and all manner of sins and hath plainly assured us that all manner of sin and blasphemy shall be forgiven unto men Mat 12. 13. he excepteth only one kinde but the blasphemy against the holy Ghost shall not be forgiven unto men Where exceptio firmat regulaÌ„ in non exceptis this being the sole exception maketh the general promise the surer that not some sorts only but all sort of sins yea of blasphemies not only may but shal be forgiven unto men Now to be clear concerning that one sin excepted 1. T is not properly any sin of the second table but of the first is therefore called blasphemy 2. T is not every blasphemy for any other blasphemie is declared in that text to be pardonable 3. T is a wilfull blasphemy contrary to the illumination of the holy Ghost and knowledge of the truth once received Heb 6. 4. 10. 26. Foâ—… which reason Pauls sinne when he blasphemed the name of Christ and was exceedingly mad against it was not the blasphemy against the holy Ghost because he did it ignorantly If Pâ—…ter had at that time sinned Pauls sin it had been the blasphemy against the holy Ghost and so unpardonable for it wanted nothing but knowledge and illumination to make it that unpardonable sin which the Apostle himself 1 Tim. 1. 13. doth intimat 4. Neither is it every blasphemy against knowledge but such as is joyned with a hatred of Christ so farre that if they could they would pull him down from Heaven and crucifie him again There was mercy for these who crucified Christ ignorantly but no mercy to those who would do it knowingly Moreover although they cannot get Christ himself again crucified yet they revile reproach disgrace and pâ—…rsecute him in his Members Ministers Ordâ—…nances and all the wayes they can put him to shame and dishonour Now there are two sorts of these who sin by blasphemy against the holy Ghost Some do not professe Christ and the truth of the Gospell yet maliciously and against their knowledge reproach or persecut it So the Pharisees Mark 3. 28 29 30. in saying that Christ had an unclean spirit did blaspheme against the holy Ghost Others do professe Christ and his Gospell and truth yet fall away to be malicious enemies thereunto against their knowledge Such a one was Iudas neither is there any thing to move us to think that Iudas did not blaspheme the holy Ghost except that he repented himself afterward But there is nothing in Scripture against the possibility of a desperat repentance in these who blaspheme the holy Ghost but only that they can never so râ—…pent as to be renewed againe Hâ—…b 6. 6. That all sin 1 Ioh. 1. 7. i e. all manner of sin is purged away by the blood of Christ and atonement made for all sorts of sinners was also signified both by Christs healing all maner of diseases among the people Mat 4. 23. and by Peters vision of all manner of four footed beasts and creeping things and fowls of the Aire let down as it were in a sheet from Heaven to be killed and eaten Act 10. 11 12. So that as the promise of Mercy and free Grace comes home not only to thy nation and to persons of thy condition state and degree yea and to thy kindred and Familie but also to thy case in respect of sinne it comes fully home to sinners of thy kind or case it tendereth Christ even to such a sinner as thou art Fourthly Christ receiveth all who come unto him and excludeth none but such as by their unbelief exclude themselves Joh 6. 37. Fifthly it is an incouragement to believing that we are commanded to believe 1 John 3. 23. and this is his commandement that we should believe in the name of his Son Iesus Christ and love one another as he gave us commandement Observe the saâ—…e authoritie that commands us to love one another injoynes also that we believe on Christ. But if any shall say I cannot believe I have no strength nor Grace to believe I answer and let this be the sixt incouragement to believing That God sets foorth himself to be the giver of faith Eph. 2. 8. Phil. 1. 29. and his Son to be the author and finisher of our faith Heb. 12. 2. If it be objected I know it is so indeed But God works faith only in the Elect and I know not whether I be Elected or not I answer thou art discharged in this case to run back to Election which is Gods secret and art commanded to obey the reveaâ—…ed command according to that of Deut 29. 29. The secret things belong unâ—…o the
as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for the new Testament pag. 72. Prophesie is a speciall gift of an Apostle pag. 73. Prophesie and the gift of tongues of the same kinde ibid. Even Prophetesses were not allowed to speak in the Church pag. 75 76. That place 1 Cor. 14. 26. exponed and vindicated pag. 77 78 79. How Prophesie might be desired pag 81. How Prophets were subject to tryall pag 82. How the word Bretbren is sometimes taken pag. 84. CAP. VI. Whether any but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords Supper p. 86. The Negative is justly held by reformed Churches against Erastians and Socinians and is proven by eight arguments Much of the feeding of the flock confists in the dispensation of the Sacraments pag. 87 What Ezekiels vision concerning the new Temple means pag. 88. None without a calling should make bold with Christs broad Seals pag 89. Whom the commission to Teach and Baptize is given to ibid. Christ hath distinguished between Magistracy and Ministery between Sacred and Civile vocations ibid. What comfort it is for Minister and People if the Minister be lawfully ordained pag. 90. That one Text Eph. 4. 11 12 13. is enough to put to silence these gainsayers pag. 90. 91. CAP. VII Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary and in what sense ordinary p. 91 Their work and Vocation is mixed pag 92 The higher degrees Eph 4. 11. are comprehensive of the lower not contrarywise ibid. What is the proper work of a Prophet ibid. VVhat is the proper and distinguishing work of an Evangelist pag. 93. How the word Evangelist is taken ibid. Their works how and in what sense extraordinary pag. 94. VVhat kinde of Vocation and Mission they had pag. 95. 96. Timothie had a vocation partly Ordinary partly extraordinary ibid. CAP. VIII That the Primitive Apostolicall Pattern holds foorth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands pag 97. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 4. 14. is to be taken and that place vindicated from false glosses pag. 97 98 99 100. The change of the Phrase in that place is observeable pag. 101. Imposition of hands is in Scripture an authoritative act pag. 102. How Timothie might be ordained both Presbyter and Evangelist at one time in one action pag. 103. How Timothie might be ordained Evangelist by the Presbyterie ibid. In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 1 2. pag. 104 105 106 107. How imposition of hands is necessary for Ordination and what kinde of rite it is pag. 108. 109. CAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the Godly partie or those that are approved 1 Cor. 11. 19. p. 110 Heresie is more nor Divisions and Schismes pag. 111. VVhat Heresie is not answered in two things pag. 111 112 113 Six things do concurre to make a Heresie pag. 113 114 115. A description of Heresie pag. 115. VVhy Heresie must bee and how ibid. VVho are the approved 1 Cor 11. 19. and who not pag. 117. 118. How we should look upon Gods suffering Heresies in the Church p. 119 How a Child of God may be drawn over to Heresie pag 120. 121. How Heresies makes manifest them who are approved pag. 122. CHAP. X. Of New Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme pag. 123. Five Concessions for clearing the Question pag. 124. 125. The greatest deceits of Satan have come under the name of new Light pag. 125 Many things cried up as new Lights which are neither Lights nor New pag 126. It s a false new Light that expelleth much good old Light pag. 127 128. Balaam seeks a new Light and gets it in wrath pag. 128. Many of our New lights bring in Egyptian darknesse pag. 129. It s not good Light that makes certain truths uncertain ibid. Scepticisme is no good New light pag. 130. Beware of New Lights which come not from the Sun of righteousnesse pag. 131. The VVeigelians wilde fancy ibid. Take heed of proud and self-conceited New lights ibid. Beware of separating new Lights pag. 132. Beware of New lights that dare not be seen ibid. Refuse such Lights as have fellowship with the works of darknes p 133. They are no new Lights which bring no edification pag. 134. Take good heed of New Lights which follow new interests ibid. CAP. XI Of Stability and firmnesse in the Truth pag. 134 Scepticisme is a sin and stability in the truth a dutie proved from Natures light and Scripture pag. 134. 135 Seven reasons confirmed with Scripture proved pag. 136. 137. Some Errours in their own nature damnable pag. 138. Nine Preservatives against wavering and Helps to stability in the truth pag 138. 139. 140. Pertinacy and levitie both to be shunned pag. 141. The Sectaries word is yea and nay ibid. Seekers should be called Atheists because Nullifidians ibid. CAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether Truth and Holines be not inseparable Companions pag. 142. Every Error is not inconsistent with holynesse yet pro tanto it retards and hinders it ibid. Dangerous errours can no other wayes consist with true Grace noâ—… dangerous sins ibid. What are the roots of Heresies and Errors in the hearts of corrupt men pag. 143. 144. All opinions and practises in the world are reduced to three heads 1 John 2. 16. ibid. There is a Reciprocall influence of the will and understanding and how it is pag. 145 As the Infection of sin is universall so is the work of Gods spirit in the soule pag. 146. Soule and Spirit Reasons and affections compared together ibid. Both Doctrinals and Practicalls make up a perfect Christian pag. 147 To be led in all Truth is a work of the Spirit of Truth ibid. Truth and Grace compared ibid. How Erroneous men are distinguished from the Elect pag 148. A holy Heretick is a Chymaera and a prophane believer is another pag. 149. An ungodly mans knowledge is but a forme of knowledge ibid. No sin in the will without some Error in the understanding pag 150. All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men pag. 150 151. Many hold fast the Truth because not yet tempted ibid. Eleven practicall conclusions drawn from the former Principles pag. 152 153 154 155 156 157. 158. Every Religion and Faith will not save men pag. 152. How Heresies are damnable pag. 153. 154. Church censures should strike both against Hereticks and profane men pag.
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
it conjunctly or dividedly it makes a true and good sence to expound laying on of hands here of the ordinance of a preaching Ministery lawfully called and ordained for this ordinance and a professed subjection thereunto may justly be reckoned among the catecheticall points and among the marks of a true visible Ministeriall Church Whereas it were a dangerous and unsafe interpretation and I beleeve that which cannot be made out to say that any of the catecheticall heads enumerate by the Apostle was proper to that primitive age and doeth not concerne after ages or yet to affirme that the giving of the holy Ghost by the laying on of hands was extended to all Catechumens baptized in those times or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost by such laying on of hands was sâ—…ch a principle as that none ignorant thereof though insttucted in all the other Articles of Christian faith could be receaved as a Church-member grounded in catecheticall points I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes the example is binding in such things as were not onely lawfull and good but have a standing and perpetuall reason The seven Deacons were ordained with prayer and laying on of hands Act 6. 3. 6. Elders were ordained in every city Tit 1. 5. although those Elders were not to preach any new Gospel Gal 1. 8. Paul warneth Timothy 1 Tim. 5. 22. lay hands suddenly on no man i. e. be not rash in ordaining any to the work of the Ministery let them be well examined and approved This is the receaved sence of Interpreters following Chrysostome Ambrose Hierome and others of the Fathers yet Nicolaides Refut tract de missione Ministr will have the Text understood not of ordaining Ministers but of admitting penitents which was done with imposition of hands But is this to expound Scripture by Scripture or is it not rather to forsake an Interpretation confirmed by Scripture and to follow one which is grounded upon no Scripture For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents Of the laying on of hands in Ordination wee doe read in Scripture and least it should bee thought the act of one man onely it is mentioned as the act of the Presbyterie 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie A place which Gualtâ—…er Bullinger Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office it self dignity or degree of an Elder which was given to Timothy by the laying on of hands Others understand a company of Bishops who were Elders and more too I confesse it doth not oâ—…hers an Assembly of Elders without any prelaticall disparity Now neither oâ—… these Interpretations can strike against that point which now I plead for viz. The point of Ordination but rather make much for it yea even they who understand the office of a Presbyter doe thereby confirme that which I assert in as much as Timothy was not made an Elder but by imposition of hands as these hold If so then certainly Ordination is essentiall to the calling of a Presbyter So that what ever come of the word Presbytery the laying on of hands which made the Presbyter will conclude against them who deny the necessity of Ordination The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture 1. They are called Pastors or Shepheards Ier 3. 15. Eph 4. 11. Hee that is not called and appointed by the Lord of the flocke he that entereth not by the doore but breaks in surreptitiously and makes himselfe sheepherd at his own hand is not a sheepherd but a thief Ioh. 10. 9. 10. Next they are Angels or messengers Mat 23. 24. Rev 1. 20 and 2 Cor 8. 23. with 2. 1. and the Embassadours of Christ 2 Cor 5. 20. Eph. 6. 20. Therefore they are sent and appointed and do not run unsenâ—… 3. They are called Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13. 7. 17. do men make themselves Rullers Magistrates Captains at their owne hand or are they not thereunto appointed by others 4. They are called â—…ishops or overseers Act. 20. 28. 1 Tim 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed ordained and sent forth to be Magistrate or Praetor in any of the Townes subject to their jurisdiction See H. Steph. thes ling. Gr in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards Luke 12. 42. 1 Cor 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house yea or in a more private house not being thereunto appointed and ordained 6. They are servants who invite and call in guests to the weding to the marriage supper Mat 22. 3. Luke 14. 17. Will any except a fool or a knave go and invite guests to a mans Table when he is not sent nor appointed 7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers Heraulds 1 Tim 2. 7. and 2 Tim 1. 11. Will a Herauld go and proclaime the Kings Edicts or the ordinances of Parliament if hee be not thereunto appointed In both these Texts last cited the Apostle speaking of the Gospell sayeth Whereunto I am ordained a Preacher and an Apostle and a Teacher of the Gentiles Mark hee is ordained not an Apostle but a Preacher as hee could not bee an Apostle without Ordination so he could not bee so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before shewed An eight argument I collect from 2 Tim 2. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Which is a most considerable place against the Socinians Anabaptists c. For it Teacheth us these five particulars 1 That the Apostles would not have a teaching or preaching Ministery to end with that time but was carefull to have Pastors or Teachers provided for the succeeding generation also 2. Thes Teachers of others who were to labour in the word and doctrine were to teach no new doctrine but the very same things which they receaved from Timothy and Timothy from Paul and which Paul receaved from the LORD It was in sence no new doctrine when it is taught by Paul much lesse when taught by Timothy and least of all when taught by these who receaved it from Timothie So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is
first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
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