Governours and Government CHAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Theoreticall to be a certain divine truth which ought to be beleived and if practicall to be a necessary duty which we are obleidged unto jure Divino THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man or this or that Church apprehend and believe to be strong and necessary consequences I speak of what is not of what is thought to be a necessary consequence neither yet must it be so far câ—…arctat and straitned as the Arminians would have it who admit of no proofes from Scripture but either plaine explicit Texts or such consequences as are nulli non obviae as neither are nor can be contraverted by any man who is rationis compos See there praef ante exam cens and their examen cap 25. pag. 283. By which principle if imbraced we must renounce many necessary truths which the reformed Churches hold against the Arians Antitrinitarians Socinians Papists because the consequences and arguments from Scripture brought to prove them are not admitted as good by the adversaries This also I must in the second place premise that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience For although the consequence or argumentation be drawn foorth by mens reasons yet the consequent it self or conclusion is not believed nor embraced by the strength of reason but because it is the truth and will of God which Camero prael tom 1. p. 364. doth very well clear Ante omnia hoc tenendum est aliud esse consequentiae rationem deprehendere aliud ipsum consequens nam ut monuimus supra saepenumero deprehenditur consequentiae ratio cum nec comprehendatur antecedens nec deprehendatur consequens tantum intelligitur hoc ex illo sequi I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem quia consequens creditur niti ratione quia ratio non hic argumentum sed instrumentum est quemadmodum 〈◊〉 sides dicitur esse ex auditu auditus non est argumentum fidei sed est instrumentum Thirdly let us here observe with Gerhard a distinction be-between corrupt reason and renewed or rectified reason or between naturall reason arguing in divine things from naturall and carnall principalls sense experience and the like and reason captivated and subdued to the obedience of Christ 2 Cor 10. 4 5. judging of divine things not by humane but by divine rules standing to scriptural principals how opposite so ever they may be to the wisedome of the flesh T is the latter not the former reason which will be convinced satisfied with consequences and conclusions drawn from Scripture in things which concerne the glory of God and matters spirituall or divine Fourthly there are two sorts of consequences which Aquìnas prima part quaest 32. art 1. 2um distinguisheth 1. Such as make a sufficient and strong poof or where the consequence is necessary and certaine as for instance sayeth he when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse not at one time slower and another time swifter 2. By way of agreablenesse or conveniency as in Astrology saith hee thi reason is brought for the Excentricks or Epicycles because by these being supposed the Phoenomena or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof because their Phoenomena may be salved another way and by making another supposition Now the consequences from Scripture are likewise of two sorts some necessary strong and certain and of these I here speak in this assertion others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture though another thing may be also proved to be agreable unto the same Scripture in the same or another place This latter sort are in diverse things of very use But for the present I speak of necessary consequences I have now explained the assertion I will next prove it by these arguments First from the example of Christ and his Apostles Christ proved against the Sadduces the Resurrection of the dead from the Pentateuch which was the only Scripture acknowledged by them as many think though some others hold there is no warrant for thinking so Mat. 22 31 3. Luke 20. 37 38. Now that the dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob for he is not a God of the dead but of the living for all live unto him Again Ioh. 10. 34 35 36. Is it not written in your Law I said ye are Gods If hee called them gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent unto the world thou plasphemest because I said I am the Sonne of God The Apostle Paul proved by consequence from Scripture Christs Resurrection Act 13. 33 34. He hath raised up Iesus again as it is also written in the second Psalme thou art my Sonne this day have I begotten thee And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David His God head is proved Heb 1. 6. From these words Let all the Angels of God worship him Divine worship cannot be due and may not be given to any that is not God 2. Argum Although Hooker in his Ecclesiasticall policy and other Prelaticall writers did hold this difference between the old and new Testament that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament then the Ordinances in the Jewish Church were determined in the old and that there were some necessary things left to be collected by necessary consequences from the Law of Moses as well as now from the new Testament If we consult the Talmud we find there that the Law Num 15. 31. concerning the soul to be cut off for despysing the word of the Lord is applied to those who denied necessary consequences from the Law and saith the Talmud if a man would acknowledge the whole Law to be from Heaven praeter istam collectionem amajori aut minori istamve à pari is notatur illâ sententiâ quia verbum Domini aspernatus est Exc.
or strengthning of the Soule in such a Testimony or assurance as it hath setled upon contrary to the Scripture And here is a great difference between these Antinomian principles and ours We hold the assurance or evidence of marks to be privative they yeeld no more but that it is at most cumulative to the evidence of the Spirit of God and of Faith For my part I dare not think otherwise but that person is deluded who thinks himlseffully assured of his interest in Christ by the voice of the Spirit of the Lord and by the evidence of Faith when in the mean time his Conscience cannot beare him witnesse of the least mark of true grace or Sanctification in him And I must needs hold that whatsoever voice in man speaking peace to him is antecedaneus unto and separated or disjoyned from all or any evidence of the marks of true although very imperfect Sanctification is not the voice of the Spirit of the Lord neither speaketh according but contrary to the written Word of God I heartily yeeld that the Spirit of the Lord is a Spirit of Revelation and it is by the Spirit of God that we know the things which are freely given us of God so that without the Comforter the Holy Ghost himself bearing witnesse with our Spirit all our marks cannot give us a plerophory or comfortable assurance But this I say that which we have seen described by the Antinomians as the Testimony of the Spirit of the Lord is a very unsafe and unsure evidence and speaks beside yea contrary to the written Word The Word speaks no peace to the wicked to the ungodly to hypocrits to morall Christians to the presumptuous to the self confident to the unmortified carnall professours to temporary believers Christ and his benefits are indeed offered and held foorth unto all that are in the Church and all cal'd upon to come unto Christ that they may have life in him and whoever cometh shall not be cast out this is certain but yet the Word speaks no peace nor assurance save to the humble and contrite to those that tremble at his word to those that are convinced of sin to those that do not regard iniquity in their hearts but hate sin with sincere hatred to those that believe on the Son of God that love the Brethren c. Now therefore the Spirit of the Lord which speaks not to the soul but according to the word of grace as is confessed doth not speak comfort or assurance to any others but these only And if a man would know certainly whether the voice or Testimony which speaks to his Spirit be a delusion or not he must to the Law and to the Testimony and search whether it speak according to this Word T is granted to us that if the voice which speaks peace in man be not according to the written word of God it is not the Spirit of the Lord. But withall t is cautiously declined by these men that the voice which speaks in the soul be tryed by the written word They tell us it is not the Word that maks us believe the Spirit But it is the Spirit that makes us give credit to the Word That it is only the Spirit of God that can truely satisfie the spirit of a man that it is his own testimony and not the spirit of Delusion That as in all Arts and Sciences there are some Principles beyond which there must be no inquiry so also in divine things Is there any thing in the world of better credit or that may rather be believed with men then the Spirit himself Nay can any believe but by this Spirit If not then nothing else is able satisfyingly to bear witnesse to the Spirit but it self This is as if we should receive the Testimony of the Spirit upon the credit of some other thing Whereunto I answer first T is to be remembred The question is not whether the Word of the Lord can satisfie or pacifie a sinners conscience without the Spirit for we say plainly that as the best marks of grace so the richest and sweetest promises and comforts of the word cannot make the soule sit down satisfied till the spirit of the Lord himself speak peace and comfort within us Whence it was that after Nathan had said to David in the name of the Lord The Lord hath put away thy sin thou shalt not die yet even then David prayed Make me to hear joy and gladnesse that the bones which thou hast broken may rejoice Restore unto me the joy of thy Salvation and uphold me with thy free Spirit Psal. 51 8 12. with 2 Sam. 12 13 But t is another thing which is here in question for clearing whereof observe that the efficient cause or revealing evidence which maks us believe and be assured is one thing The objectum fomale fidei or that for which we believe and are assured is another thing In humane sciences a Teacher is necessary to a young Student yet the Student doth not believe the conclusions because his Teacher teacheth him so but because these conclusions follow necessarily from the known and received principles of the Sciences and although he had never understood either the principles or the conclusions without the help of a Teacher yet he were an ill scholler who cannot give an accompt of his knowledge from demonstration but only from this that he was taught so In seeking a legall assurance or security we consult our Lawyers who peradventure will give us light aud knowledge of that which we little imagined yet a man cannot build a wel grounded assurance nor be secure because of the Testimony of Lawyers but because of the deeds themselves Charters Contracts or the like So we cannot be assured of our interest in Christ without the work of the holy Ghost and his revealing evidence in our hearts yet the ground and reason of our assurance or that for which we are assured is not his act of revealing but the truth of the thing it self which he doth reveal unto us from the word of God Secondly this is not to receive the Testimony of the Spirit upon the credit of some other thing for the Spirit that speaketh in the Word is not another thing from the Spirit that speaketh in our hearts and saith we are the Children of God when we receive the Testimony or evidence in our hearts upon the credit of the Word we receive it upon the Holy Ghosts own credit comparing spirituall things with spirituall as the Apostle saith The holy Scripture is called a more sure word then that voice of God which came from heaven concerning his welbeloved Sonne 2 Pet. 1. 17 18 19. and so by parity of Reason if not a fortiori the written word of God is surer then any voice which can speak in the soule of a man and an inward Testimony may sooner deceive us then the written word can which being so we may and ought to try the voice which speaks in the soule by the voice of the Lord which
changeth the heart it maketh not a new man but leaveth him in the vanity of his former opinion and conversation Whence I infâ—…r that he who wil throughly rightly examine himself in this particular have I true faith yea or no Must needs before he have a solid resolution be put upon this further inquiry is there any heart-renewing or heart-changing work in me or am I still in the vanity of my former opinion and conversation yea or no I shall now after all this appeall to any tender conscience which is sadly and seriously searching it self whether it be in the faith whether Christ be in the soul and the soul in Christ let any poor wearied soul which is longing and seeking after rest refreshment ease peace comfort and assurance judge and say whether it can possibly or dare sit down satisfied with the Antinomian way of assurance before largely declared which yet hath been held foorth by those of that stamp as the only way to satisfie and assure the conscience and to put an end to all objections I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort and assurance and hath followed it to the utmost as far as it will go Oh saith the soul I have applyed my self to search and find out and to be clearly resolved in this great and tender point whether I bee in Christ or not whether I have passed from death to life from the state of nature into the state of grace or not whether I be acquit from the curse and condemnation of the Law and my sins pardoned or not when O when shall I be truly clearly and certainly resolved in this thing T is as darknesse and death to me to be unresolved and unsatisfied in it I refused to be comforted without this comfort Is id go to now and prove see this Antinomian way and when I had proved it I communed with mine own heart and my spirit made diligent search Then said I of it thou art madnesse and folly Their doctrine pretendeth to drop as the honey comb yet at the last it byteth like a serpent and stingeth like an Adder I find their words at first to be soft as oyle and butter yet I find them at last as swords and spears to my perplexed heart I am forbidden to try my spirituall condition or to seek after assurance of my interest in Christ by any mark or fruit of sanctification be it sincerity of heart hatred of sin love to the Brethren or be what it will be I am told it is unsafe and dangerous for me to adventure upon any such marks I do not mean as causes conditions or any way instrumentall in my justification for in that consideration I have ever disclaimed my graces nay I do not mean of any comfort or assurance by my sanctification otherwise then as it flowes from Christ who is made unto me of God sanctification al 's well as righteousnes But I am told by these Antinomians that even in the point of consolation and assurance t is not safe for me to reason and conclud from the fruit to the tree from the light to the sun from the heat to the fire from the effect to the cause I love the brethren with true and unfeigned love therefore I have passed from death to life They say I dare not I cannot have any true comfort or assurance grounded upon this or any such mark They promised me a shorter an easier a surer a sweeter way to come by the assurance which I so much long after They put me upon the revealing evidence or Testimony of the holy Ghost which I know indeed to be so necessary that without it all my marks will leave me in the dark But as they open and explain it unto me I must not try by the written word whether the voice or Testimony that speaks in my heart be indeed the voice of the Spirit of the Lord yet they themselves tell me that every voice in man which speaketh peace to him and speaketh not according to the word of grace is a spirit of delusion Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections and is that beyond which there must be no inquiry yet by and by they tell mee there must there must be more then this there must be a receiving evidence of faith and till I believe I do not possesse Christ or his benefits neither can sit down satisfied and assured Oh then said I how shall I know that I have true faith Shall I try faith by the fruits of faith No say they by no means but try it by the eccho in the heart which answers the voice of the spirit as face answers to face in water But what if there be no such Eccho in my heart What if I cannot say with assurance my sins are forgiven me must I then conclude I have no faith And what if there be such an Eccho in mine heart how shall I know whether it be the voice of a true faith or whether it be a delusion Hath every one a true faith whose heart suggesteth and singeth my sins are forgiven me But where there is a receiving and believing said they there cannot be a dead faith Alas said I they leave me where I was How shall I know whether there be a believing or receiving Doe not themselves tell me there is a great difference between a true faith and a counterfeit faith are not these miserable comforteâ—…s who tell mee that true faith hath fruits and yet will not give me leave to try it by its fruits They teach me that Iustification is like the fire so that he that is not Zealous in holynes and righteousnes by Sanctification t is to be feared that he never had the fire of Iustification Another of them sâ—…ith doth not love manifested as truly and infallibly kindle love again a fire kindleth fire Sure then if I doe not love God and his children the Eccho in my heart which saith my sinnes are forgiven me is but a delusion Oh how have these men been charming and cheating me out of the right way They have unsetled mee and frighted me out of all my marks of grace or fruits of faith and when they have promised me a clear resolution behold they leave me much more unsatisfied They have deceived me and I was deceived When all comes to all in their way I must either conclude which I dare not that I have true faith because my heart suggesteth and saith my sins are forgiven mee without any tryall of faith by the fruits thereof or otherwise I am left in a labyrinth believe I must and they will allow me no markes to know whether I believe or not Wherefore I will not come into their secret I will come out of their paths which lead downe to the Chambers of death I
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.
155. There is cause to fast and pray when Heresies abound ibid. We must not converse with false Teachers pag. 156. Opinions are not free more then practises pag. 157. Hee who would keep his head let him keep his heart ibid. The approved in triall are these only who have both true piety and a sound judgement pag. 158. CAP. XIII Whether Conscionable Christians and such as love the power and practice of piety can without defileing their own conscience or without a destructive wounding of the power of godlinesse imbrace and hold the principles of these who call themselves the godly partie Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie as being indeed such who under the pretence of zeall for the power of godlines hold diverse ungodly principles pag. 159. Diverse who now pretend to be the godly party hold many ungodly principles 1 That none ought to be punished for preaching or publishing an error in faith except it be contrary to the light of nature ibid. There is need of some Oedipus to loose this how these who decline natures light in lesser things should appeal to it in sublimer things pag. 160. 2 That in questions of Religion we must only argue from the new testament ibid. This is shortly refuted pag 161. 162. 3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn pag. 162. Toleration is the Sectaries holy of holies ibid. It s shortly refuted pag. 163. 4 That none should believe more nor by reason he can comprehend this is not good Divinity pag. 164. 165. 5 The only Gospell Reformation is the destroying of sin out of the Elect and that this work belongs to Christ alone ibid. This is a destructive and injurious Doctrine pag. 165. 166. 6 Diverse Arminian and Antinomian Tenents are maintained by them which strengthen the hands of the wicked pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly pag. 168. CAP. XIV Another most usefull Case of Conscience discussed and resolved concerning associations and confederacies with Idolaters Infidels Hereticks or any other known enemies of truth and godlinesse pag. 169 Three kind of Covenants distinguished Civil sacred and mixed the last two are unlawfull to be made with wicked men and these who differ in Religion ibid Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace or commerce are lawful ibid. Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyne in Military expeditions together is unlawfull ibid. This is proved from Scripture pag. 170. 171 Three objections from Abraams and the Maccabees Covenants and Davids associating with broken men answered pag 171 172 173. Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons pag. 174. 175. 176. Religious Covenants and familiar conversation is forbidden pag. 174. Conjugall Covenants is forbidden pag. 175 Faedus deditionis or pactum Liberatorium forbidden 176. David did not right in sparing Ioab and Shimei ibid. Civil Covenants of War was forbidden ibid. This is confirmed more pag. 177 178. The Objection taken from Jehosaphats joyning with Ahab proves nothing pag. 179 Two other Objections answered by Scripture pag. 181. Five Distinctions to take off all other Objections pag. 182. Three uses of this point pag. 183. Six Motives and reasons to drive home this naill to the head pag. 184. 185 Another objection from Davids confederacy with Abner and Amasa answered fully pag. 186 187. 188. What can be drawn from the example of Christian States and Common-wealths pag. 189. An Objection of Malignants answered pag 190. How men may be forced into the Covenant pag. 191. How Neglect and contempt of a Dutie may be censured and wihall wickednesse in the person who hath taken up the practise of the dutie pag. 192 Another Objection removed ibid Wee may no more associat with the wicked of the same Kingdome then of another Kingdome pag. 193. CAP. XV. Of Uniformity in Religion Worship of God and Church Government 194 Why Luther declined a generall Synod for unity in ceremonies ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship ibid. It was also prophecied to be under the New testament and commended and commanded in it pag. ibid. 200 The Church in the ancient times had a great uniformity pag. 200. CAP. XVI Whether it be lawfull just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty pag. 201 Nine particulars to be remembred for the right deducing and stating the matter of fact pag. 201. 202. The grounds and reasons of such an ordinance and appointment may be eleven pag. 203. 204. 205. 206. Four Objections answered pag. 207. How this ordinance would not bee tyrranny over mens consciences ibid The covenant is no temporary obligation pag. 208. If such an ordinance to the Army be scandalum acceptum then the not making of it is scandalum datum pag. 209. CAP. XVII Of Infant-baptisme pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture p. 211 Both Hebrews and Heathens had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme by water related pag. 212. The Manna and water out of the Rock was the same in substance with the Lords supper and the cloud in the red sea was the same with our baptisme in eight respects p. ibid 213. This infant-baptisme of theirs is a good warrant for us p. 214 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts p. 216. Another text Ephes 5. 26. proves that baptisme belongs to infants p. 217 CAP. XVIII Of the use of a Table in the Lords supper and of the communicants there comming to and receiving at the Table pag. 218. The first guests our Saviour intertained received at the Table ibid. This sitting was not occasionall only but had a standing reason for it p. 219. Successive tables and repeating the words is no deviation from the rule p. 221. 222. Another argument taken from the generall notion and nature of the Lords Supper as it is a banquet and feast p. ibid. 223. 224. A third reason taken from the name Table which the Apostle uses p. 225. 226. 227. The sitting at table together sets foorth the communion of saints with Christ and among themselves p. 228 229. The words of distribution proves there must be a table all must sit at p. ibid 230. Antiquitie
they were therefore to bee received and submitted unto as the Embassadours of Christ yet Ministers and Pastours now are not to be acknowledged as the Embassadours of Christ neither is there any such thing now to be acknowledged as a speciall distinct sacred calling or solemne setting apart of men to the ministerie of the VVord and Sacraments but any who is fit and gifted though not called or ordained may both preach and minister the Sacraments Baptisme and the Lords Supper The Sect of Seekers also hold that there are not at this time neither have been for many ages past any true Ministers or Embassadours of Christ. Now for confutation of these Errors and for the confirmation and setlement of such as are any way shaken or troubled therewith I have thought good here in the first place to make sure this principle that the Ministery as it is distinct both from Magistracy and from private Christians is a perpetuall standing Ordinance of Christ in his Church to the end of the world This I prove first from Mat. 28. 19 20. That Commission Goe ye and teach all nations baptising them c could not be meant of the Apostles onely or other Ministers of Christ at that time respectively and personally but must needs be extended to true Preachers and baptisers in all ages to the end of the world as is manifested by the promise added and loe I am with you alway even unto the end of the world 2. From Eph. 4. 11 12 13. Where the Ordinance of Pastors and Teachers for the work of the Ministery reacheth as farre as the perfecting of the whole body of Christ and the gathering in of all the Elect and consequently as far as the end of the world 3. From those evangelicall prophesies and promises of Pastors and Teachers Ier. 3. 15. and 23. 4. Isa. 30. 20. and 62. 6. 7. and 66. 21. Ezekiell 44. 23. which are not restricted to the Churches of the primitive times but the true Churches of Christ in all ages interested therein 4. Christ hath appointed his Gospell to bee preached to all nations Mat. 24. 14. Luke 24. 47. and all the world over Mat. 26. 13. and to every creature under heaven Mark 16. 15. The preaching of the Gospell is the meane and way ordained of God to save them that beleeve Rom. 10 14. 1 Cor. 1. 23. Now although there was a large spread of the Gospell in the Apostles times through so much of the world as was then knowne yet that universall commission was not then so perfectly performed and fulfilled as it shall bee before the end be And however all the Elect were not gathered in at that time but many of them to be yet gathered in which must bee done by preaching And who can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall do the office of a Herauld but he that is an Herauld The holy Ghosts word used for preaching is borrowed from Herauldry 5. Christ hath appointed faithfull and wise stewards to bee rulers over his houshold to give them their portion of meat in due season Luke 12. 42. which was not appointed for the primitive times onely but till he come again as appeareth by verse 43. Blessed is that servaut whom his Lord when he commeth shall finde so doing and verse 45. But and if that servant say in his heart my Lord delayeth his comming c. More of this Scripture afterwards 6. From 1 Tim. 6. 14. The Apostles having in that Epistle given direction concerning Church officers Bishops Elders Deacons with many other particulars belonging to the Ministery when he comes to the close of the Epistle hee gives a strict and solemne charge to Timothie to keep this commandement without spot unrebukable untill the appearing of our Lord Iesus Christ which cannot be understood of Timothy personally but 't is a charge given in his person to all the Ministers of the Gospell who shall live till the appearing of Christ. 7. From Revel 2. 24 25. There is a charge that which ye have alreadie hold fast till I come and this charge is given to two sorts of persons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vobis to you Bishops or Pastors for there were more of them then one in Thyatira as likewise in Philippie Phil. 1. 1. Antioch Act. 13. 2. and 15. 35. Ephesus Act. 20. 17. 28. 36. 37. The like may be observed of other primitive Churches Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rest of you viz. of the flock and body of the Church As the charge cannot be restricted to the Church of Thyatira no more can it bee restricted to the Ministery in Thyatira But in them Christ chargeth all both Ministers and Church Members to hold fast the Jewell of the Gospell till he come again 8. It is the Priviledge of the new Jerusalem which is above that there is no temple therein Revel 21. 22. no Ministery no Preaching no Sacraments in heaven but God shall be all in all An Immediate enjoyment of God in this world without ordinances is but a delusion In the Church triumphant prophecies shall faile 1 Cor. 13. 8. but in the Church militant despyse not prophesyings 1 Thes. 5. 20. If any object as some fanatick persons have done Ier. 31. 34. and they shall teach no more every man his neighbour c. 1 Ioh. 2. 27. and ye need not that any man teach you I answer first These Scriptures are to be understood comparatively in the same sence as God said he would have mercy and not sacrifice Hos. 6. 6. The Spirit of illumination and knowledge shall be so aboundantly powred forth under the Gospell and God shall so writ his lawes in the hearts of his people that there shall be almost as much difference between those under the old Covenant and those under the new Covenant as there is between those that need a Teacher and those that need not a Teacher 2. As the Law is not made for a righteous man 1 Tim. 1. 9. viz. to compell him as with a bitte and bridle for hee needeth no such compulsion but obeyeth filially and willingly yet the Law is made for a righteous man to bee a rule of obedience to him So beleevers under the Gospell need not to bee taught by men as Ignorants are taught they are not without understanding as the horse or the mule for they shall all know me saith the Lord Ier. 31. 32. and ye know all things 1 Ioh. 2. 20. yet they need a teaching Ministery for growing in knowledge for their edification building up for strengthning and confirming them and for putting them in remembrance and stirring them up Ephes. 4. 12. 2 Pet. 1. 12. and 3. 18. Phil. 1. 9. There shall ever bee need of the Ministery both to convert such as are not yet converted and to confirme such as are converted The Apostle 1 Thes. 3. 2. thought it necessary to send Timothy to the Church of the Thessalonians to establish them and
to comfort them 3. As long as we are in this world that promise that wee shall not need any man to teach us is not perfectly fulfilled for we know but in part 1 Cor. 13. 9. 12. we shall ever need a Teacher til we be in heaven and see Christ face to face 4. And thus we must needs understand these Scriptures objected unlesse we will make them to contradict other Scriptures Ier. 3. 15. Rom. 10. 14. 1 Cor. 1. 23. and how can a man understand without a Teacher Acts 8. 31. Object 2. But if we beleeve the Ministery to bee a perpetuall ordinance and if there be a promise that Christ will bee with the Ministery to the end of the world then wee must also beleeve a succession of Ministers since the Apostles dayes and that in the midst of Popery it self Christ had a true Ministery Answer If our beleeving the holy Church universall and that in all ages Christ hath had and shall have a true Church doth not inferre that wee must beleeve the Church either alwayes visible or alwayes pure so our beleeving a perpetuall Ministery doeth not inferre that therefore wee must beleeve either a lineall or visible succession of Ministers or their purity and preservation from error There is nothing of this kinde can bee objected against our beleeving a perpetuall Ministery but it falleth as heavy upon our beleife of the perpetuity of the Church Object 3. The multitude of beleevers are under the new Testament made a royall Priest-hood 1 Pet. 2. 9. And Christ hath made us Kings and Priests unto God Revel 1. 6. Answer First Peter explaineth himself 1 Pet. 2. 5. ye are anholy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ. VVhat these spiritual sacrifices are we may finde in other Scriptures the mortification of the flesh and offering up of our selves to God Rom. 12. 1. Contrition Psal. 51. 17. Prayer and supplications Psal. 141. 2. Heb. 5. 7. Rev. 5. 8. thanksgivings Psal. 50. 14. 23. Heb. 13. 15 almes deeds Phil. 4. 18. Heb. 13. 16. As to these all beleevers are indeed an holy Preist-hood but not as to publick Ministeriall administrations 2. This objection drives at the taking away of Magistracy and civill government aswell as of the Ministery for Christ hath made beleevers Kings aswell as Priests and if Kings then not Subjects 3. The same thing was said to the people of Israel Exod. 19. 6. and ye shall be unto me a kingdome of Priests yet God appointed the sonnes of Aaron onely to be Priests as to the publick administration of holy things 4. The same God who hath made Christians an holy Priesthood hath promised to the Church of the new Testament that he will set a part and take from among them or of them by way of distinction and speciall calling Priests who shall Minister before him in the holy things Isa. 66. 21. Ezek. 44. 15. 16. c. Whom hee calleth Priests not in the Jewish nor Popish sence but for their offering up of the Gentiles to God by the preaching of the Gospel and sanctified by the holy Ghost Rom 15. 16. Or wee may conceave they are called Priests by the Prophets that they might be the better understood speaking in the language of those times even as for the same reason when the Prophets spake of the Church of the new Testament They mention mount Zion Jerusalem sacrifices incense the feast of Tabernacles c. But I must not forget what the Erastian Grallator with so much spite and derision rejecteth viz. that there is not onely a perpetuall Ministery in the Church but that Ministers lawfully called are to be receaved as the Embassadours of Christ and as sent of God If there must be a perpetuall Ministery yet That child of the devill and Enemy of Christ for hee can be no other who is an Enemy to the Ministery of the word and Sacraments ceaseth not to pervert the right wayes of the Lord. He will by no meanes acknowledge any Ministers in the Reformed Churches to be the Embassadours of Christ though the Apostles were It seemes he hates this name the more because Embassadours by the law of Nations are inviolable persons how much more the Embassadours of Christ But let us now see whether the word of God gives not as high a rise and Authority even to the ordinary Ministery of the Gospell as an Embassadour from Christ. When Paul saith Wee are Embassadours from Christ 2 Cor 5. 20. he speaks it not in reference to any thing peculiarly apostolicall or any thing incompetent to ordinary Ministers the contrary is most plain from the Text it self He hath committed unto us the word of Reconciliation Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God Now if Paul was the Embassadour of Christ because he had committed unto him the word of reconciliation then all true Ministers of the Gospell are also the Embassadours of Christ for the same reason See the like Eph 6. 20. For which I am an Embassadour for what Not for working miracles casting out Devills planting Churches in severall Kingdoms or the like but for opening my mouth boldly to make knowne the mistery of the Gospell vers 19. wherein he desires to be helped by the prayers of the Saints By the same reason all faithfull and lawfully called Ministers are the Embassadours of Christ as well as the Apostles Even as under the old Testament the Priests who were ordinary Teachers and called in an ordinary mediat way were the Angels or Messengers of the Lord of Hosts Mal 2. 7. as well as the Prophets 2. Chron 36. 16 So wise men and Scribes are said to be sent of God as well as prophets Math. 23. 34. And the Ministers of the seven Churches in Asia are called Angels Revel 2. 3. and an Interpreter of the word of God is a Messenger Iob 33. 23. Now Christ hath given to the Church Pastors and Teachers as well as Apostles Prophets and Evangelists all these are from Heaven not from men Ephes 4. 11. CHAP. II. Of the Election of Pastours with the Congregations consent THe Question is not whether the power of Ecclesiasticall government or jurisdiction belong to the people or body of the Church for the Tenents of Brownists and Anabaptists concerning popular government we utterly abhorre nor whether the whole collective body of the Church ought to be assembled and their voi es severally asked in Elections for all may consent when none vote in Elections but the representative body of the Church nor whether the consent of the people to the admission of a Pastor is to be sought and wished for it being generally acknowledged by all and denyed by none that it is better to enter with the peoples consent then against it Nor whether liberty ought to be granted to the whole congregation or any member thereof to object against
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
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
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it CHAP. X. Of new Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
world under the name or notion of new Lights Did not the serpent beguile Evah with this notion of a new light Gen 3. 5 Which example the Apostle setteth before our eyes 2 Cor 11. 3 plainly warning us that Sathan is transformed into an Angell of light and his apostles into the Apostles of Christ vers 13. 14. So Rev 2. 2. Did not Ieroboam make Israel to sin by a false new Light It is too much for you to go up to Ierusalem behold thy Gods O Israel c. 1. Kings 12. 28. He would shew to the ten Tribes how they might in all matters of Religion be independent upon Jerusalem howbeit to note that by the way he did not erect Independent Churches without an Independent Common-wealth He would shew them also that they were abused with a pretended sacred order of the Priests the Ministers of the Lord therefore no jure divino men but Ministers dependent 2 Chron 11. 14. 15. And so he would needs make Priests of the lowest of the people vers 31. for all which he had a pretence of power or liberty from God 1 Kings 11. 37. His new light made an Independent Church and a dependent Ministery The Gnosticks had their name from the profound knowledge and greater light which they pretended to above all others yet the ancient writers tell us they were but a prophane Sect. Mahoâ—…et himself pretended that the Angel Gabriel taught him his Alcoran that so he might purchase the greater credit to it Now t is to be observed there are many cautions necessary and that there is much to be said against many of these things which now goe under the name of new Lights among those who plead for Liberty of conscience New Light is now become a beguiling Word as once among the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new swallow A beguiling word I may wel cal it for most of those things which are now cried up as new lights are neither lights nor new Not lights because not according to the word from whence all true light must be derived Not new because the very same things have been before moved and maintained Antinomianisme Anabaptisme universall atonement by the death of Christ universall salvation a temporall and earthly kingdome of Christ and the Saints liberty of conscience c. have been maintained and confuted also before this age Independency it self if it be a light yet it is no new one lately struck out for it was long since a known tenent of the Arminians that Synods or Counsels ought only to debate deliberat consult and advise but not to exercise any Jurisdiction to inflict any censure or to injoyn any thing under pain of censure See the propositions offered by the Arminians in the 25th Session of the Synod of Dort See also Episcopii disp Theol part 2 disp 54. Thes 9 10. part 3 disp 32 thes 4. 5 11. But I come to the particular cautions concerning new Lights First it is but a false new light which expelleth not only the old darknesse but much of the good old light As in Medecins the Paracelsian way is most dangerous when it is destructive to the Galenik way and overthroweth the old approved principles yet t is of very good use when prudently and skilfully managed for perfecting the Galenik way and for doing things more speedily easily and pleasantly than the Galenik way could doe So in Divinity such new Lights as do not expell but retaine improve and perfect the old may be of singular good use but those new Lights which are destructive and expulsive of the old true Lights those new wayes which lead us away from the old and the good way are to be utterly disliked and avoided 2 Epist of Iohn vers 8. Look to your selves that we lose not thâ—…se things which we have gained Hee speaks it against those deceavers who would have seduced them from the Doctrine of Christ as is evident both from the preceeding vers and from that which followeth Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God c Rom. 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them A Bishop saith Paul must hold fast the faithfull word as he hath been taught â—…it 1. 9. Phil. 3. 16. Neverthelesse whereto we have already attained let us walk by the same rule let us be of the same minde This he addes as a prevention of a dangerous mistake and abuse of that which he had said immediatly before And if in any thing ye be otherwise minded God shall reveale even this unto you Behold a reserve for any new Light might some say Nay but take â—…eed saith the Apostle you do not shut forth but keep fast the light you have already attained unto you must not under pretence of new light loose what you have gained Col. 2. 6 7 8. As ye have therefore receaved Christ Iesus the Lord so walk ye in him rooted and built up in him and stablisht in the faith as yee have been taught abounding therein with thanksgiving Beware least any man spoil you through Philosophie and vain deceit c. These Apostolicall rules are very far contrary to the Accademicall yea Pyrrhonian demurre and dubitation by which some call in question the most received Doctrines in the Christian Church If Skepticisme bee tollerable in the Christian faith why are we bidden stand fast in the faith 1 Cor 16. 13. and again Heb. 10. 23. let us hold fast the profession of our faith without wavering And why did Jesus Christ himselfe write to those who had not receaved the false Doctrines of that time that which ye have already hold fast till I come Rev 2. 24 It was a fowle error in Balaam the false Prophet that after God had said to him concerning Balaks messengers Thou shall not goe with them thou shall not curse the people for they are blessed Num 22 12. yet at the next sending of Messengers he would needs seek forsooth a new Light from God vers 18. 19. If Balak would give me his housefull of silver and gold I cannot goe beyond the word of the Lord my God to do lesse or more Now therefore I pray you tarry yee also here this night that I may know what the Lord will say unto mee more God gave him a nâ—…w light indeed but in wrath and judgement quite extinguishing and expelling judicially that light which the false Prophet himself had not intertained but wickedly forsaken vers 20. And God came to Balaam at night and said unto him if the men come to call thee rise up and goe with them Behold the fruit of not entertaining light once received from God So likewise the young Prophet 1 Kings 13. for not holding fast what he had receaved from God but taking in a new false light from the old Prophet was most exemplarly and severly punished for it This is the
well shall be saved as hath been observed he was a follower of Mahomet for Machomet having compyled his Alcoran partly out of the Jewish and partly out of the Christian Tenents and made it an hotch potch out of both that he might conciliâ—…t favour unto it among both hee held that every one who lives well whether Jew or Christian shal be saved he that holds a man may be saved what ever he beleeve may with as much truth hold that a man may be saved what ever he doe or howevâ—…r helive Thirdly it stoppeth the mouthes of Hereticks and Sectaries who call themselves the godly party Arrius Photinus Socinus Arminius and generally the chief Heresiarches which ever rose up in the Church have been cryed up by their followers for men of extraordinary piety as well as parts all are not sheep that comes in sheeps cloathing a false Prophet is a wolfe in sheeps cloathing Math. 7. 15. but it is added ye shall know them by their fruits mark by their fruits not by their green leaves nor faire flourishes let them pretend what they will we must beleeve the word of the Lord that one of the marks of those who are approved is to hold fast Gospell truths against Heresies 1 Cor. 11. 19. and by the rules of contraries those infected with Heresie are made manifest not to be approved If that which I have formerly asserted and cleared from Scripture be a truth as most certainly it is then it is no truth but a most dangerous and grace-destroying doctrine which some hold 1. viz. That it is to be much questioned whether any opinions or Heresies as they are called be absolutly inconsistent with beleeving in Jesus Christ and so damnable that is accompanied with eternall damnation but only that which is formerlie contradictorie to such a beleeving This writer who is one of the fomenters of the Scepticisme of this time makes much question whether any error or Heresie be damnable which doth not formally contradict this proposition that whosoever beleeves in Jesus Christ shall not perish but have everlasting life but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ are accompanied with damnation and no marvell for whosoever beleeveth in Christ and yet beleeveth not him to be eternall God doth but believe in a creature and no creature can redeem us from hell nor satisfie infinite justice so are the Heresies concerning justification which hold that something besides Christs righteousnesse whither our faith or works is imputed to us to justification damnable if continued in Gal. 5. 4. that if by damnable Heresies we mean such errours as are of dangerous consequence and in this respect justly and deeply condemnable or censurable by men many who hold and publicklie maintaine damnable Heresies in this sense may have yea and some as farre as men are able to discerne de facto have true grace and goodnesse If he mean that such have true grace and goodnesse in that sense as David during the time of his continuing in the sinne of adultery or Peter during the time of his denying Christ had true grace and goodnesse that is that such doe not totally fall away from true grace but have the seed of God abidiâ—…g in them then hee pleadeth no better then as if one should say the sin of adultery the sin of denying of Christ are not damnable sinnes at least not inconsistent with true grace and goodnesse but if he will yeeld that errours of dangerous consequence which are justly and deeply condemnable are inconsistent with true grace and goodnesse in the same sense as grosse sinnes are inconsistent therewith that is that grosse and condemnable errors are inconsistent with the soules growing thriving prospering flourishing yea with any lively acting and putting foorth of true grace yea that grosse errors doe greatly and dangerously impare abate diminish weaken wound hurt and blast true grace and goodnesse and doe extremly grieve and in a great measure quench the spirit of grace Then he must also grant that to bear with or wink at grosse erâ—…ors is to bear with or wink at such things as are extremly prejudiciall obstructive and impeditive to true grace and goodnes 4. It is but an ignorant mistake and a dangerous soul deceaving presumption for a prophane loose-liver or for a close immortified and rotten hearted hypocrite to thinke or promise that he will stand fast in the faith and hold fast the truth without wavering Whosoever maketh ship wracke of a good conscience cannot but make shipwracke of faith too Hee that is overcome of a sinne may be overcome of an error too when he is tempted in that which is the idol of his heart Therefore let him who would have light from Christ awake from his sinnes Eph. 5. 14. Hee that hath not pious affections and thinkes his orthodoxe judgement will make him stedfast in the faith is as great a fool as he that thinkes to ride without a horse or a Captain that thinks to fight the enemy without souldiers or a Mariner that thinks to make out his voyage when his ship wants sailes 5. They that would have Church censures put forth only upon Hereticks Apostats or such as are unsound in the faith but not upon prophane livers in the Church which was the error of Erastus and before him of the Princes and States of Germany in the 100. Grievances the Originall of which error so farre as I can finde was from the darknesse of Popery for there was an opinion that the Pope might be deposed for Heresie but not for a scandalous life which opinion Aeneus Sylvius deâ—…gest is concilii Basil lib 1. confuteth they also upon the other hand that would have the censure of excommunication put forth upon loose and scandalous livers within the Church but not for those things which the reformed Churches call Heresies So Grotius annot on Luke 6. 22. and diverse Arminians diverse also of the Sectaries in England These I say both of the one and of the other opinion do but separat those things which ought not cannot be separated 6. There is cause to set a part dayes of fasting and prayers when Heresies and errors abound as well as when prophannesse and grosse wickednesse aboundeth in the lives of people Christ doth in five of his Epistles to the Churches of Asia to Ephesus Smyrna Pergamos Thyatyra Philadelphia take notice of false Teachers Sects and erroneous Doctrines commending the zeal in Ephesus against them blaming those in Pergamos and Thyatira for tollerating such amongst them incouraging those in Smyrna and Philadelphia by expressing his displeasure against those Sects No mention of loose and scandalous livers distinguished from the Sects in those Churches Either there were such scandalous livers in those Churches at that time or not If there were then observe Christ mentions not them but the false Teachers and Sectaries for although both are condemnable yet he takes speciall notice of scandals in Doctrine and
themselves T is marked as a part of Aâ—…imelechs sin Iud 9. 4. that he hired vain and light persons which followed him God would have Amaziah to dismisse an hundred thousand men of Israel being already with him in a body and told him he should fall before the enemy if these went with him because God was not with them 2 Chron. 25. 7. c. If they had not yet been gathered into a body it had been much to abstain from gathering them upon the Prophets admonition but this is much more that he sends them away after they are in a body and takes his hazard of all the hurt that so many inraged Souldiers could do to him or his people and indeed they did much hurt in going back vers 13 yet God rewarded Amaziahs obedience with a great Victory In the last age shortly after the begun Reformation in Germany this case of conscience concerning the unlawfulnesse of such confederacies was much looked at The city of Strassburg Anno 1629. made a defensive League with Zurik Berne and Basil Qui vicini erant dogmate magis conveniebant saith Sleidan they were not onely neighbours but of the same Faith and Religion therefore they made a confederacy with them About two yeares after the Elector of Saxony refused to take into confederacy those Eelvetians because although they were powerfull and might be very helpfull to him yet they differing in Religion concerning the Article of the Lords Supper he said he durst not joyne with them as confederats lest such sad things might befal him as the Scripture testifieth to have befallen those who for their help or defence took any assistance they could get The rule was good in thesi although in that particular case misapplyed The very heathens had a notion of the unlawfulnesse of confederacies with wicked men for as Victorinus Strigelius on 2 Chron 25. noteth out of Aeschylus his tragedy intituled Seven to Thebe Amphiaraus a wise vertuous man was therefore swallowed up in the earth with seven men and seven horses because he had associat himself with Tydeus Capaneus and other impious Commanders marching to the siege of Thebe Lastly take this reason for further confirmation as wee must doe all to the glory of God so wee must not make Warres to our selves but to the Lord hence the booke of the Warres of the Lord Num 21 14 and the battel is not ours but the Lords 1 Sam 25 28 2 Chron 20 15. Now how shall we imploy them that hate the Lord to help the Lord or how shall the enemies of his glory do for his glory Shall rebels traitors be taken to fight in the Kings Wars Offer it to thy Governour as it is said Mal. 1. see if he would take this wel As for the Objections from Scripture they are before answered There are many other exceptions of mens corrupt reason which yet may be easily taken off if wee will receive Scripture light That very case of Iehosophats confederacy with Ahab taketh off many of them for although 1. Iehosophat was a good man and continued so after that association not drawn away into Idolatry nor infected with Ahabs Religion but onely assisting him in a civil businesse 2. Ahab lived in the Church of Israel which was still a Church although greatly corrupted and hee was no professed hater of God only he had professed to hate Micajah the man of God yea lately besore this he appeared very penitent and some think Iehosaphat now judged charitably of Ahab because of that great humilation and repentance of his which God did accept so far as to reward it with a temporall sparing mercy 1 Kings 21. at the end then followes immediatly Chap 22. Iehosaphats association with him Although Iehosaphat was also joyned in affinity with Ahab Ahabs daughter being married to his sonne 3. The enemy was the King of Syria and Iehosaphat doth not joyne with a wicked Man against any of Gods people but against the infidell Syrians even as Amaziah was beginning to joyne with those of the ten Tribes against the Edomites 4. The cause seemes to have been good as Carthusian on 1 Kings 22. 3. and Lavater upon 2 Chron 19. 2. note For Ramoth-Gilead was a city of refuge pertaining to the Levites in the Tribe of Gad and should have been restored by the King of Syria to Ahab according to their Covenant 1 Kings 20. 34. Daneus brings that same example of Ahabs going up against Ramoth-Gilead to prove that 't is just to make warre against these who have broken Covenant with us 5 Iehosaphats manner of proceeding was pious in this respect that he said to Ahab enquire I pray thee of the word of the Lord to day and again is there not here a Prophet of the Lord besides he enquireth ultrà and seeks all the light he could there have in point of conscience from Prophets of the Lord which makes it probable that those 400. Prophets did not professe or were not known to Iehosaphat to be Prophets of Baal but were lookt upon as Prophets of the Lord as Cajetan thinketh Therefore they answer also in the name of the Lord the Lord shall deliver it 'T is not likely that Iehosaphat would desire the Prophets of Baal to be consulted or that hee would hearken to them more then to the Prophet of the Lord Micajah yet in this he failed extremly that he had too far engaged himself to Ahab before the enquiring at the word of the Lord. How ever it seemes he was by this enquiring seeking a faire way to come off againe 6. Iehosaphats end was good Martyr on 1 Kings 22. thinkes Iehosaphat entered into this confederacy with Ahab for the peace and safety of his Kingdome and to prevent a new War between Iudah and Israel such as had been between Asa his father and Baasha King of Israel for which end also Carthusian ibid. thinks that Iehosaphat took Ahabs daughter to his son Yet notwithstanding of all this the Prophet Iehu saith to him 2 Chron. 19. 2. Shouldest thou help the ungodly or love them that hate the Lord. The LXX read hated of the Lord which comes all to one thing And least it should be thought a veniall or light matter headdeth therefore is wrath upon thee from before the Lord. So that from this example we learn That let us keep our selves unspotted of the false Religion or errors of those with whom we associate let wicked men seem never so penitent and our relations to them be never so near let the common enemy be an Infidell let the cause be never so good let the manner of proceeding be never so pious and the end also good yet all this cannot excuse nor justifie confederacies and associations with wicked and ungodly men And if God was so angry at Iehosaphat when there were so many things concurring as might seem to excuse or extenuate his fault it being also in him a sin of infirmity only and not without
a reluctation of conscience and a conflict of the spirit against the flesh which Pareus upon 1 Kings 22. doth well collect from his desire of enquiring at the word of the Lord that hee might have occasion to come off how much more will God bee angry with such as go on with an high hand in this trespasse casting his word behind them and hating to bee reformed If it be further objected that we are not able without such confederacies and help to prosecute a great war alone This also the holy Ghost hath before hand answered in the example of Ahaz his confederacy with the King of Assyria for he had a great warre to manage both against the Syrians and against the King of Israel 2 Kings 16. 7. also against the Edomites and Philistims 2 Chron 28. 16 17 18. yet although he had so much to do this could not excuse the confederacy with the Assyrian he should have trusted to God and not used unlawfull means God can save by few as well as by many yea sometimes God thinks not fit to save by many Iud. 7. It shall not be the strength of battell to have unlawfull confederats but rather to want them Exod. 23. 22. If it be said it is dangerous to provoke and incense many wicked men by casting them off This is plainly answered from the example of Amaziah and the 100000. men of Israel with him of which before If furthermore objection bee made that he must be gentle and patient towards all and in meeknesse instruct those that oppose themselves 2 Tim. 2. 24 25. Answ 1. Yet hee bids us turne away from the wicked ibid Chap 3. 5. Wee ought in meeknesse to instruct even him that is excommunicate 2 Thess 3. 15. yet wee are there warned vers 14. to have no company with him 2. The Angel of the Church at Ephesus is at on ecommended both for his patience and that he could not bear them which were evil I shall adde five distinctions which will take off all other objections that I have yet met with 1. Distinguish between a confederacy which is more discretive and discriminative and a confederacy which is more unitive And here is the Reason why Covenants of peace and commerce even with infidels and wicked persons are allowed yet military associations with such disallowed for the former keeps them and us still divided as two the latter unites us and them as one and imbodieth us together with them for Thucidides defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be such a Covenant as makes us and our confederates to have the same friends and enemies and 't is mentioned by writers as a further degree of Uniou then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Covenants of peace 2. Distinguish between endeavour of duty and the perfection of the things which answeres that exception O then we must have an army all of Saints it should be said without any known wicked person in it Now even as 't is our duty to endeavour a purging of the Church from wicked and scandalous persons yet when we have done all we can the Lords field shall not be perfectly purged from tares til the end of the world Matth. 13. So when wee have done all that ever we can to avoid wicked persons in an expedition yet we cannot be rid of them all but we must use our utmost endeavours that we may be able to say 't is our affliction not our fault 3. Distinguish between some particular wicked persons here and there mixing themselves with us and between a wicked faction and Malignant party The former should be avoided as much as is possible but much more a conjunction with a wicked faction David would by no means meet and consult with the Kahal meregnim the Assembly of Malignants neither did he onely shunne to meet and consult with vaine persons who openly shew and bewray themselves but even with dissemblers or as the Chaldee with those that hide themselves that they may do evill Psal. 26. 4 5. We can know better how to doe with a whole field of tares in which is no wheat then we can do with tares growing here and there among the wheat 4. Distinguish between such a fellowship with some wicked persons as is necessary which is the case of those that are married and of parents and children or unavoidable which is the case of those whose lot is to cohabite in one Town or in one Family in a case of necessity travelling or sailing together Distinguish I say between these and an elective or voluntary fellowship with wicked men when love to them or our owne benefite draweth us thereunto We neither loose naturall bonds nor require impossibilities but that we keep our selves pure by not choosing or consenting to such fellowship 5. Distinguish between Infidels Hereticks wicked persons repenting and those who go on in their trespasse what ever men have been yet as soone as the signes of repentance and new fruits appeare in them we are ready to receave them into favour and fellowship Then indeed the Wolfe shall dwell with the Lambe and the Cow and the Bear shall feed their young ones shall lye down together meaning such as were Wolves Leopards Bears and now begin to change their nature not so with the obstinate contumacious and impenitent who still remaine Wolves c. Let us now 1 Examine our selves whether there bee so much tendernesse of conscience in us as to close with those Scripture Truths or whether we are still in a way of consulting with flesh and blood 2. Be humbled for former miscarriages and failings in the particulars and for not walking accuratly according to these Scripture rules 3. Beward for the future remember and apply these rules when we have to do with the practise of them And that I may drive home this naile to the head I adde beside what was said before these Reasons and Motives First 't is a great judgement when God mingleth a perverse Spirit in the midst of a people Isay 19. 14. shall we then make that a voluntary act of our own which the Word mentioneth as a dreadfull judgement With this spirituall judgement is oftentimes joyned a temporall judgement as 2 Chren 16. 9 and 20. 37. and 28 22. so Hos 5. 13. 7 8. compared with Hos 8. 8 9. Where their judgement soundeth forth their sinne as by an Eccho The Chaldee paraphrase in the place last cited saith The house of Israel is delivered into the hands of the people whom they loved Secondly remember what followed upon Gods peoples mingling themselves with the heathen Psal. 106. 35. They were mingled among the heathen and learned their works Hos 7. 8. Ephraim he hath mixed himself among the people that is by making confe deracies with the heathen as Luther exponds the place and by seeking their help and assistance Hos 5. 13. But what followes Ephraim is a cake not turned hote and overbaken in the nether side but cold and raw
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
of receavers the words Take ye eat ye which Christ pronounced but once in one act of distribution these things I say cannot be justly charged as deviations from the example of Christ when the same providence which limited him to a fewer number calls us to distribute to a great number Neither can they who so charge us ever make good what they alledge unlesse they prove that although Christ had been distributing this Sacrament to all the 500. Disciples to whom hee appeared after his resurrection suppose I say there had been so many communicants yet he had given them all at once the elements and had said but once Take ye eat yee and that there had been no intermission at all nor no partition into severall successive Companies If this can be proved then they say much against the use of successive Tables otherwise not Fifthly our dissenting brethren of the Independent way who dislike our severall and successive tables in one Congregation as a dividing of those who ought to communicat all together for they would have none of the Communicants receave the cup before all of the Congregation who communicat have receaved the bread these brethren I say may satisfie themselves from their owne principles For they hold that although a Congregation encrease so much as that they cannot or be so persecuted that they may not meet safely in one place for the Word and Sacraments and supposing the Church of Ierusalem before the dispersion Acts 8. 1. to have been so numerous and to have accressed to so many thousands as could not receave the Sacrament of the Lords Supper nor ordinarily assemble into one place for the Worship of God that they receaved the Lords Supper in severall companies and severall houses is ordinarily collected from Acts 2. 46. and breaking bread from house to house which the Syriak expoundeth expressely of the Eucharist Yet all this say they breaks not the Church but they are still one particular Church Now if severall companies of the same Church assembled and receaving the Lords Supper in severall places be not a breaking or dividing of the Congregation nor a deviation from the example of Christ much lesse can they with any reason charge our communicating by severall companies at successive tables in the same meeting place or Assembly to be a breaking of the Congregation or a deviation from Christs example If one of their Congregations may receave the Sacrament in severall houses when by reason of numerousnesse they cannot all receave it together in one house I cannot conceive why they may not much more allow us severall successive tables in the Assembly when the whole cannot communicat at one table so much for my first argument taken from Christs example The second Argument I shall take from the generall notion and nature of the Lords Supper as it is epulum a banquet or feast As those things which are competent to every humane society or lawfull Assembly are also competent to the Church and people of God And that which every speaker which speaks in any publik audience ought to doe the same ought a preacher who speaks to the Church doe for instance the posture of his body and the extension of his voice ought to be such as he may be best seen and heard so likewise those things that are competent and convenient to every feast or banquet ought not to be wanting in the Lords Supper which is the marriage feast of the Kings sonne Matth 22. 2 3. a great Supper Luke 14. 16. the Feast 1 Cor. 5. 8. Prov. 9. 2. Cant 5. 1. whatsoever is more meant in these Texts sure the Lords Supper is one thing and a principall thing which is intended The Lords Supper is not onely a feast but a type and representation of the Everlasting feast and communion with Christ in glory Luke 14. 15. Rev. 19. 9. 'T is true the marrow and fatnesse the substance and sweetnesse of this feast in the Lords-Supper lies in the spirituall and invisible part yet as Irenaeus said a Sacrament consists of two parts one earthly and visible another heavenly and invisible so that in the very externall part although there is that which may difference it from a carnall feast yet there is that which hath a resemblance of a feast viz. the eating and drinking of many together in a publick place a table covered comely vessels c. Otherwise if in the externall dispensation there were no resemblance of a feast then we should take away the Analogy betwixt the signe and the thing signified Now among other things which are suteable to every feast or banquet even ex more recepto apud omnes gentes one is that the guests come to and sit at the Table which by the very light of nature and generall consent of the Nations is a token of respect dignity and honour put upon the guests As likewise of friendship and commaradship or sodalitium Thence the Greek proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to violat the salt and table i.e. friendship whereof eating at one table was a symbole Thence also that Plautin phrase communicabo te semper mensa mea It is aggravation of falshood and treachery they shall speak lies at one Table that is under a profession and signe of friendship Dan. 11. 27. When David said to Mephibosheth thou shalt eat bread at my table continually 2 Sam 9. 7. doe wee think that David meant no more but that Mephibosheth should eat of the Kings meat and be maintained by his favour Nay Mephibosheths servant had so much But there is an Emphasis put upon eating at the Kings table more then upon eating of the Kings meat So the King expoundeth himselfe vers 11. As for Mephibosheth said the King he shall eat at my Table as one of the Kings Sonnes so also doth Mephibosheth interpret it 2 Sam 19. 28. Another example though perhaps it rise not so high see 1 Kings 2. 7. But shew kindnesse to the sons of Barzillai the Gileadite and let them be of those that eat at thy Table It was an argument of Iezebels favour to the Prophets of the groves that they did eat at her Table 1 Kings 18. 19. So did Nehemiah expresse his friendship to the 150 Jewes and Rulers who did eat at his Table Neh. 5. 17. Peradventure in the two last examples there were some successive at least severall Tables However eating at any mans Table was ever a Symbole of friendship with him Wherefore looking upon the Lords Supper as a feast or a great Supper made by the great King it ought not to be without this friendly respect dignation and honour which hath been universally among the Nations signified and expressed by placeing the guests at the Table And I can esteem it no lesse then an erring toto genere when the order and decency which is universally observed in all other feasts as such that is not as lavish excessive disorderly but as feasts is not observed in the
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
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
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
Lord our God but these things which are revealed belong unto us and to our Children that we may dâ—…e all the words of this Law And therefore seeing ye are commanded to believe in God and hears that he is the Author and finisher of Faith Say with Augustine Da domine quod jubes jube quod vis And with the Disciples Lord increase our faith Luk 17. 5. or with that man in the Gospell I believe Lord help my unbelief Mark 9. 24. and request him who hath promised to give the spirit of Grace and supplication that yee may look on him whom you have pierced Zech 12. 10. to lighten your eyes lest yee sleep unto death Psal. 13. 3. For this looking on Christ promised in Zecharie is nothing else then believing on him As the looking on the brazen serpent which was the tipe of Christ is accomplished when we believe in Christ who was typified thereby as is to be gathered by comparing Iohn 3. 14. 15. with Numb 21. 8. Errata Page 19. for Spegmen read Specimen Pag. 28. for autoris read aut oris Pag. 29. for is ever blinde read is not ever blinde P. 31. for Object 8. read Object 7. P. 32. for Ecclesiae and Canonca read Ecclesia and Canonica P. 67. for improblable read improbable P. 40. for but a Preacher read but by a Preacher P. 46 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P 79. â—…or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 162. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 169. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 35. â—… Mich. 4. 1â—… 1 Cor. 18 19. Zech. 14. 7. Refut ract de â—…issione sinistroum cap. 0. non um eiam sen. 〈◊〉 esse â—…emini liere do 〈◊〉 nisi â—…ittatur 〈◊〉 Nemiem ulla 〈◊〉 〈◊〉 praeâ—…care hoc 〈◊〉 rem â—…vam anâ—…ntiare 〈◊〉 mittaâ—…r hoc 〈◊〉 nisi à 〈◊〉 dei unus imâ—…natur Loc. com class 4. Cap. 1. Sed in primitiva Ecclesia cum Prophetia vigeret quid discriminis erat inter Prophetam Doctorem Respondeo quamvis idem fuerit utriusque munus tamen Doctores instituebantur a Praeceptoribus Prophetae verò â—…ine omni ope humana repente afflatu Spiritus sancti concitatiloquebantur Probl theol loc 61. Prophetae ampliora habebant dona ideo Scripturae obstrusiora loca illustrabant eodem Spititu quo scripta fuerunt ideo de Scripturis rectius praedicabant So Calvin Instit loc 4. cap. 3. § 4. opening that Text Ephes. 4. 11. understands by Prophets such as had extraorinarie Revelations Justin Martyr dial cum Tryph. Iud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For even to this present time there are propheticall gifts so that we ought to understand that the gifts which were of old in your nation are transferred unto us Tertull. de praescript advers haeret Cum ideo credidisse se dicat Apostolus de Schismalibus dissensionibus quia scilicet etiam haereses opâ—…orteret esse Ostendit enim gravioris mali respectu de levioribus se facile credidisse Tertul de praescrip advers haeret Haereses dictae graeca voce ex interpretatione electionis quia quis sive ad instituendas siv ad suscipâ—…endas â—…as utitur Ideo sibi â—…amnatum dixit Haereticum quia in quo damnatuâ—… sibi elegit August Tom. 1. lib de vera relig cap. 8. sunt enim innumerabiles in Ecclesia sancta Deo probati viâ—…i sed ma nifesti non fiunt inter nos quam diu imperitiae nostrae tenebris delectatidormire malumus quam luceÌ„ veritatis â—…ntueri Vin. Lirin advers haer cap. 6 tunc quisquis verus Christi amator cultor exstitit antiquam fidem novellae perfidiae praeferendo nulla contagii ipsius peste maculatus est De verbis Apost Ser. 24. â—…rat de â—…ompon â—…elig dissilio Vide oraâ—… in au Abrah Calovâ—…i Anno. 1643. Mr. J. Goodwiâ—… Hagioma stix sect 634. 65 Zeperus de pol. Mos. lib 6. cap. 4 Pelargus in Deut. 7. 1 2 Parâ—…us iâ—… Gen. 14. â—…ivetus in Exod. 23. 32. Tarnovi us tract de foedeâ—… bus See Victâ—… Srigel in 7 paralip â—…5 2 Also Zepâ—…erus 〈◊〉 Tarnoviâ—… ubi suâ—… Lavaâ—… in 2 Paralip â—…5 in Ezek. 16. 26. P Martyr Loc. Com. Clas 4. cap 16. Num. 23. comment in 1 Reg. 15. â—…7 c. The same â—…hing is â—…olden by Tostatus in 3. Reg. 15. Quest 14. Corn. 〈◊〉 Lat pide in 3. Pag. 22. 3. Socrat. hist lib. 5 Cap. 10. Sleid. com lib. 7. pag. 106. Ibid lib 8 pag. 127 de Helvetiis infoedus recipiendis quod civitates valde cupiebant Sáxo per Legatos respondet quoniam de coena Dom. diversum sequantur dogma non sibi licere societatem cum ipsis ullam coire quanti sit ipsorum conjunctio propter vires atque potentiam non se quidem latere sed eo sibi minime respiciendum esse ne tristis inde sequatur exitus quod iis accidisse Scriptura testetur qui muniendi sui causa cujusque modi praesidiis usi fuissent Vide etiam pag. 1 3. Quod si Zuingliani faterentur errorem atque desisterent comprehendi etiam in hac pace sin minus tum deserendos nec auxilii quicquam cis communicandum neque foedus ullum cum ipsis faciendum esse Et infra lib. 9. pag. 156. Et recipiendos esse placet in hoc foedus Smalcaldicum qui velint atque cupiant modo Doctrina Augustae propositam in Comitiis profiteantur sortem communem subeant Polit. Christ. lib 7. Cap. 1. Keckermde Repub. Spart disp 4. lib. 2. Cap. 20. Sanctius Corn. a Lapide in 2 Sam. 19. Antiq. Jud. lib. 7. Cap. 10. â—… See Mr. Fox acts and monuments vol. 2 pag. 86. 9. 870. edit 1489. See the Estates Principalities and Empires of the world translated by Grimston pag 364. to 370. Acts and moun ments ubi supra pag. 872. Sleid. Com. lib. 7. pag. 106 110 120. Mentes humanae mirifice c piuntur fascinaÌ„tur ceremo nialium splendore pâ—…mpa Hospin epist ante lib de orig monacho Hier. in Ezech. 16. in aqua non es lota in salutem Cruenta infantium corpora statim ut emittuntur ex utero lavari solent Ita ut generatio spiritualis lavacro indiget salutari Nullus enim mundus à sorde nec si unius quidem diei fuerit vita ejus in Psalmis legitur In iniquitatibus conceptus sum in delictis concepit me mater mea Secunda nativitas solvit primam nativitatem Scriptum est enim Nisi quis renatus fuerit ex aqua Spiritu Sancto non potest intrare in regnum dei Multaque sunt lavacra quae Ethnici in Mysteriis suis Haeretici pollicentur qui omnes lavant sed non lavant in salutem Propterea additum est aqua non es lota in salutem Quod quidem non solum de Haereticis sed de Ecclesiasticis intelligi potest qui non plena fide accipiunt Baptismum salutare Synops. purior Theol. Disp. 44. Thes. 48. Item exempla infantium Israeliticorum qui non minus quam Israelitae adulti sub nube in mari rubro fuerunt Baptizati teste Apostolo 1 Cor. 10. Gualther Archetyp in 1 Cor. 10. 1 2. Confutantur Anabaptistarum errores Negant infantibus baptismum quia nuspiaÌ„ legatur esse baptizatos quia mysterium non intelligant At Baptizati sunt omnes qui mare transierunt inter quos infantes quoque fuerunt Exod. 20. Deinde neque isti intellexer unt mysteria nec ideo Symbola prophanata sunt Buzt Lex Chald. Rabb Talumd pag. 407. proselyto minorem conferunt Baptisrum ex decreto domus judicii hoc est Senatus M. Selden de jure nat gent. lib. 2. cap. 2. ut Gentiles majores ad hunc modum exanimi sui sententia proselyti fiebant ita minores masculi ante annum decimum tertium praeter diem unicum foeminae ante annum duodecimum diem insuper expletum ex sententia sive patris sive fori cui suberant in Judaismum pariter cooptati Atque actus tam forensis quam paternus assensum eorum tum in circumcisione Baptismo tum in sacrificio offerendo quod sequebatur supplebat Si verò minor simulac aetatem compieverat Judaismo renunciasser nec eum omnino postquam major erat fuisset amplexus ita dem evanuit quicquid per initiamenta quibus ex assensu sive paterno sive forensi cooptatus est ut in Gentilis plane conditionem rediret Filius ex quo natus est dum fuerit tredecim annorum vocatur minor et puer Vide. H. Grotii annot in Matth. 26. 25. Loc. Thè de Eccl. num 252. distingueÌ„dum igitur est inter rationem sibirelictaÌ„ ac solutam quae sine froeno discurrit ac suis fertur logismis quae judicat ac statuit ex suis principiis quae sunt communes notiones sensus experientia c. inter rationem per verbum Dei refrenatam sub obseqnium Christi redactam quae judicat an statuit ex proprio Theologiae principio viz. ex verbo Dei in Scripturis sacris proposito Isi. d. Hispal de differ spirit diff 32. Dilectio in Deum origo est dilectionis in proximum dilectio in proximuÌ„ cognitio est dilectionis in deum Quest. Answ. H. Steph. in thes ling. Gr. tom 3. pag. 1173. Mr. I. Goodwiâ—…l in his Haglomastix Dr. Crispes Sermons the 23. volum Serm 15. Iohn Eaton his honey combe of free justification cap. 9. Dr. Crisp. in the 2. volume of his Sermons Ser. 16. Ibid. pag 483. 48â—… Ibid. Seâ—… 17. pag. 497. Dr. Crisps ibid. serm 16. pag. 492. 483. 485. 486. Dt. Crisp. ibid. serm 17. pag. 504. ibid. pag. 514. 515 516. Ibid. pag 518. 519 520. I. Eaton in the hony combe Chap. 9. Honey combe chap. 16. p 481 482 Honey â—…ombe chap. 16. p. 475. Rob. Lansaster praef â—…efore Dr. Crisp. sermons Honey combe chap 6. pag. 45 6 This Chapter was left by the Author not perfected Yet so much as is in the copie is printed for the readers aedification and to stirre up others to prosâ—…cnte the like purpose and in the meantime to make the best use of these