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
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
〈◊〉 〈◊〉 〈◊〉 or publick Assembly They injoyned silence and called for audience and attention They were sent in time of warre to aske leave to bury their dead They were sent with messages from Princes and great men They attended Princes and great men to serve them upon occasion They served also at the sacrifices They prepared beasts and receaved the guests What is there in all this which in a spirituall and ecclesiasticall sence is not competent and incumbent to ordinary Pastors and Teachers aswell as to the Apostles And if wee will have the holy Ghost to expound himself as ordinary Preachers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all ages and all the world over aswell as those who first preached the Gospell Mat 24. 14. 26. 13. Mark 14. 9. 16. 15. Luke 24. 47. Phil 1. 15. 1 Tim 3 16. Rom. 2. 21. thou that preachest a man should not steal dost thou steal 4. I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not signifie one that preacheth a new thing 1 Cor 1. 23. It pleased God by the foolishnesse of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them that beleeve Will any who hopes to be saved deny that this extends to preaching in all ages Except 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before cited in the second part of it pag 3. 4. sayeth that the sending which the Apostles means of is not a Ministeriall or ecclesiasticall sending for then none could be an instrument to convert another but a Minister or preacher sent Neither could a man be sure whether he have faith or no till he be sure his faith was wrought in him by a Minister lawfully called It remaines therefore saith he that the Apostle speaks of a providentiall sending by giving men gifts and working with them in their use and exercise Answ. 1 The giving of gifts and powring out the spirit of a calling is plainly distinguished from the mission or sending yea in Christ himself who had receaved the spirit not by measure but above measure yet his having the Spirit of the Lord upon him was not his Mission but is plainly distinguished from his Mission and Ordination to his office which he had from God Luke 4. 18. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospell to the poor he hath sent me c. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ability of gifts to the office is one thing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority to it is another thing 2. His first reason to prove that the Apostle speaks not of a Ministeriall sending because thence it would follow that none could convert another but a Minister hee groundeth thus for ' its said none can beleeve but by hearing a preacher sent Now this falls al 's heavie upon his own Interpretation for still this will follow that no man can be converted but a Preacher sent providentially with gifts and assistance when hee shall loose the knot for himself he shall loose it for us too 3. So likewise for his other reason if the Apostles scope be as he glosseth to take away doubting from men he doeth by his Interpretation split upon the same rocke which he thinks wee have run upon for a man must still doubt whether hee hath faith or no and so whether he shall be saved or no till he be sure his faith was wrought in him by a Preacher sent providentially with working gifts now the description which hee makes of the providentiall sending involveth a man in greater doubting then before for either it agreeth to false and hereticall Teachers the Ministers of Sathan or not If he sayeth it doth agree to them and that false seducing Preachers pretending to be true sound and orthodoxe are providentially sent with gifts effectuall viz. to deceave in the secret judgement of God according to Ezek. 14. 9. 1 King 22. 23. then how he will reconâ—…ile his interpretation with Isa. 52. 7. 8. let him see to it And withall he leads a man upon this opinion that hee may have faith wrought in him and so bee saved under any Ministery true or false orthodoxe or hereticall He must also justifie the sinne so often condemned in the false prophets that they run unsent for by his principles they are sent as well as the true Prophets If he will say that his description of the providentiall sending agreeth not to false or hereticall Preachers but to the true Ministers of Christ then hee leads a man into this doubt that hee cannot bee sure that he beleeves and shall bee saved unlesse hee bee sure that the Preacher providentially sent to him is a true Minister of Christ and not a Minister of Sathan transformed into a Minister of righteousnesse 2 Cor. 11. 15. or a wolfe in sheeps cloathing Matth. 7. 15. But 4. if this providentiall sending be enough it takes away the necessity not onely of Ordination but of the peoples choosing or consenting It shall bee enough that God give a man a gift and work by them whether the Church consent or not yet as I take it he that makes this objection holds it necessary not onely that Pastors bee chosen by the Church but that gifted brethren bee allowed by the Church to prophesie else that they must not prophesie 5. His objections doth strike against that connexion and concatâ—…nation of the means of salvation which the Apostle holdeth forth and there is no more strength in that which he objecteth then as if one should argue the deaf may beleeve therefore faith may be without hearing Look how hearing is necessary in the same sence is Preaching and the sending of the Preacher necessary Neither doeth it make any thing against our sence of the Text that some may be converted by those who are not Ministers for tho Preaching of the word by those that are sent to the Ministery of preaching is the standing Ordinance and ordinary mean of conversion and faith by this Text and even those who perhaps have been first wroght upon by prayer or conference with other Christians are hearers of those who are Ministerially sâ—…nt it will bee hard to prove that any beleeve who can hear the word preached by Ministers lawfully called and sent and doe not hear it Except 4. That Erastian before cited the Composer of the Grallae expoundeth as I remember this text of an extraordinary mission or calling from God not an ordinary mission from men denying the Pastors of Churches and Ministers of the Gospel in our dayes to be sent of God and that although the Apostles might shew their Mission and Commission from Christ yet ordinary Ministers cannot do it Therefore this sending belongeth not to the ordinary Ministers Answ. 1 This text doth certainly hold forth the necessity of an ordinary and mediat Mission when the extraordinary and immediat Mission is ceased which I prove this If a preaching Ministery be a perpetuall and standing ordinance then Mission is a
yet here was a seed for more Churches and more Ministers At the first plantation of Churches Ordination may bee wanting without making void the Ministery because Ordination cannot be had but in constituted Churches the want of Ordination doth make a Minister no Minister 3. Touching the Church of Rome I answer as a learned country man of mine answered nere 70. yeares agoe Although it was a Church miserably corrupted and defaced yâ—…t it was even then a Church wherein he professeth to follow Luther Oec lampadius Zuinglius Bucerus Calvin Musculus Bullinger and the generall sence of the Protestant writers See the Smetonii respons ad Hamilton Apostat pag. 6. If there was not a true Church when Popery and Antichristianisme had most universally spred it self why is it said that Antichrist sitteth in the Temple of God 2. Thes 2. 4 And if God had not a people in Babylon why is it said Come out of her my people Rev. 18. 4 And if there were not all that time even before the Reformation true Ministers of Christ why are the two witnesses said to Prophesie 1260. dayes compting dayes for years in sackcloath Rev 11. 3. 5. Sure the time of the witnesses their Prophesying in sackcloath where ever we fix the beginning and ending of it which is contraverted it doth certainly comprehend those ages before the Reformation as a part of this time Therefore Christ had his Witnesses and Ministers all that while Protestants as well as Papists hold the perpetuity of the true Church and Ministery though not ever visible or alike pure And otherwise how shall we understand Christs owne word Mat 28. 20. Loe I am with you alway even unto the end of the world 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation in so far as they were ordained in the name of Christ by these who had been themselves ordained Presbyters as well as Bishops and authorized to preach the Gospel and administer the Sacraments this far they were true and lawfull Ministers truely and lawfully ordained But in so farre as they were ordained according to the Popish statutes and Canons for teaching and maintaining the traditions of the Church of Rome and for offering up the body of Christ in the Masse in this consideration their calling and Ordination was impure and unlawfull like pure water flowing out of a clean fountain which contracts impurity from a filthie channel it runs through See Synops Pur Theol Disp. 42. Thes 48. and diverse others who might be cited to this purpose CHAP. V. Whether these Prophets and Prophesyings in the primitive Church 1 Cor. 14. and 1 Cor. 12. 28. Ephes 4. 11. were extraordinarie and so not to continue Or whether they are presidents for the Preaching or Prophesying of such as are neither ordained Ministers nor probationers for the Ministery THere are three opinions concerning these Prophets mentioned by the Apostle 1. That they had neither extraordinary and immediate inspirations of the Spirit nor yet were ordinary Ministers called to the office of Teaching but Church-members out of office having good gifts of opening and interpreting the Scriptures for the edification instructioun and comfort of the Church and hence is the warrant taken for the preaching or prophesying of such Church-members as are well gifted being neither Ministers nor intending the Ministery Neither doe the Independents onely but Socintans and Arminians also cry up that libertas prophetandi 2. That these Prophets were Church officers and no more but ordinary Teachers or Interpreters of Scripture in the Church without excluding the sons of the Prophets or Probationers from their Assembly and from exercising their gifts in preaching upon occasion and fortryall of their gifts or of the grouth and encreas thereof yet I remember no place in the new Testament where ordinary Pastors are said to prophesie except Revel 11. 3. where notwithstanding prophesie is ascribed unto them in no other sence than the working of miracles vers 6. Those have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turne them into blood and to smite the earth with all plagues as often as they will All which prophesying and miracles is spoken by way of allusion to Moses and Elias 3. That they were extraordinary Prophets immediatly and extraordinarly inspyred by the holy Ghost and that they are to be reckoned among these other administrations which were notto continue or be ordinary in the Church Synop pur theol disp 42. thes 22. Martyr loc com class 4. cap. 1. Aretius probl theol loc 62. Calvin Instit. lib 4. cap. 3 § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes 4. 11. together with two learned country men of mine Mr. David Dikson on 1 Cor 14. 31. and Mr Rutherfurd on his peaceable plea câ—…p 16. Apostles Evange ists Workers of miracles I know many Protestant writers of very good note are of the second opinion But with all due respect unto them I hold the third opinion with Gerhard loc com Tom 6. pag 72. and diverse others the reasons which move me are these 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers 1 Cor 12. 28 29. Ephes 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church Yet distinct from the ordinary Pastors and Teachers 2. They are not onely distinguished from Pastors and Teachers but seem also to be set before them yea before the Evangelists Ephes 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers or as the Syriak readeth and some Pastors and some Teachers so distinguisheth Pastors from Teachers as Mr. Bayne also doth understanding here five degrees of those who labour in the Word and Doctrine the first three extraordinary the last two ordinary I know 't is not alwayes preferred in honour and dignity which is first mentioned Yet I think our dissenting Brethren would not think it fit nor suteable to enumerate their gifted and pro. phesying members next to the Apostles and before Pastors much lesse Evangelists neither do I ground my argument simply and meerly upon the enumeration but upon such an enumeration as is noted with first second third 1 Cor 12. 28. And God hath set some in the Church first Apostles secondly Prophets thirdlie Teachers where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles which I thinke the prophesyiâ—…g Bâ—…ethren of this age doe not look for Chrysostome de divers nov Test locis serm 50. proves the chief dignity of Apostleship from these words First Apostles Is it not as good an argument to prove the next dignitie to belong to prophesie from these words Secondarilie Prophets 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left oâ—… his numericall order before
the Church as hee alloweth to prophesie in the Church that is as two or three of the Prophets may speak by course in one Assembly so may two or three speak by course in a strange tongue so that one interpret 1 Cor 14. 27 29. Moreover whereas it is supposed by our dissenting brethren that all or most of the Church women excepted did prophesie they must upon the very same ground suppose that all or most of the Church women excepted spake strange tongues in the Church For in the same place where 't is said that every one of them had a Doctrine and Revelation 't is said also that every one of them had a tongue and an Interpretation 1. Cor 14. 26. Which tongues considered and compared together it will be found that if the reasons hold good and the consequences be valid which are brought for the prophesying of gifted members out of office and that therein they have the Church of Corinth a president the like reasons and al 's strong consequences will prove that any two or three of a Church who shall happilie have the gift of strange tongues may speak by course in the Church so that one Interpret and that the Church of Corinth is as good a president for this as for the other Let our Brethren therefore either make both these gifts prophesie and tongues in the Church of Corinth to bee extraordinary and miraculous and so neither of them to bee an ordinary president or otherwise they must make them both to be set forth for ordinary Patterns and presidents and so begin to cry up tongues as well as prophesying for if the gift of prophesie be such as men may attaine by industrie and study so is the gift of tongues I know no way to loose the knot without acknowledging that both the gift of tongues and that of prophesie were extraordinary and miraculous which is the truth These are the reasons which I lean to in this matter I come next to answere Objections The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination But I shall answere other Objections also omitted there but which have been objected by others Object 1. The Prophets 1 Cor 14 were not immediatlie inspired with prediction for women that were so inspired might deliver their prophesie in the Church but there women are forbidden to speak vers 34. Answ 1. But where finde we that women which were prophetesses and immediately inspired were allowed to deliver their prophesie in the Church I suppose he had a respect to 1 Cor 11. 5. But every woman that prayeth or prophesieth with her head covered dishonoureth her head which is meaned of the publicke Assemblie for the Apostle is speaking of covering or uncovering the head in the Church But diverse Interpreters understand here by a woman that prayeth or prophesieth a woman that joyneth as a hearer in the publicke Assemblie and so vers 4. by a man that prayeth or prophesieth a man that is a hearer and joyneth in the ordinances So that the Geneva annotation upon verse 5. gives a good sence of that Text That women which shew themselves in publick and ecclesiasticall Assemblies without the signe and token of their subjection that is to saâ—… uncovered shame themselves See more for thâ—…s in Junius his annotations on the Arabike version in that place â—… If the Apostle by prophesying 1 Cor 11. 4. 5. Understand prophesying by immediate inspiration then the Objection may bee retorted and turned into an Argument against the Objectors For the sence of the word prophesying in the 11. Chap may give light to the word prophesying in the 14. Chap. 3. Peter Martyr loc com eccles 4. cap 1. Is indeed of opinion that women which were prophetesses and extraordinarly inspired might spâ—…ak in the Church provided that their heads were covered in token of foeminine subjection and that the forbidding of women to speak in the Church extendeth to such and so hee reconcileth 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor 11. 5. I doubt his opinion in this particular is not well grounded onely so farre I make use of it that if 1 Cor 11. 5. be meant of prophetesses praying or prophesying in the Church which the Objector hath to prove Then certainely the forbidding of women to speak in the Church cannot be understood universallie but with a reserve and exception of extraordinary cases But how can this exception of prophetesses consist with with the Text Let your women keep silence in the Church Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your women they had prophesying women as is supposed by these of the other opinion from 1 Cor 11. 5. Nay even your women must be silent saith the Apostle and the reasons which he addeth are so universall as to comdrehend even prophetesses they are commanded to be under obedience and to be in subjection which Martyr himselfe noteth holds true of prophesying women as well as others and that for that cause their heads were to be covered Another reason is added 1 Tim. 2. 14. Adam was not deceaved but the woman being deceaved was in the transgression It might be feared saith P. Martyr if women were permitted to speak in the Church Sathan should returne to his first wyle and deceave the man by the woman Surely he that made use of Evah might also make use of a prophesying woman to deceave and so much the more because now since the fall both man and woman are more subject to tentation So that both the Apostles command and the reasons of it seem plainly to exclude even prophesying women from speaking in the Church and if they be allowed to deliver extraordinary prophesies and revelations in the Church why not also to prophesie as other gifted members If that which is greater be allowed them why not that which is lesse And if prophetesses be excepted from the rule 1 Cor 14. 34. Why not also other women of excellent gifts Object 2. The Apostle 1 Cor. 14. 24 26. speaks of prophesie as a gift in all or most of the members of the Church and forbids it to none but women Answ 1. I have already proved from 1 Cor 12. 28 29. and 13. 2. and 14. 6. that prophesie even in those dayes was not a common but a rare and singular gift So ibid vers 5 when he saith I would that all spake with tongues but rather that yee prophesied hee intimateth that all of them did not prophesie 2. When the Apostle speaks by way of supposition vers 24 But if all prophesie this proves not that all did prophesie neither can the very supposition bee understood universally For if an unbeleever had come into their Assembly and heard all and every one of them prophesying sure he had been so farre from being wonne thereby that he had been more alienated from such a confusion 3. That which gives greatest collour to the Objection is vers 26. When yee come together every one of you hath
these Prophets is one thing the way of revelation and inspiration by which the prophesie came another thing the Apostle is there onely comparing two extraordinary and miraculous gifts together tongues and prophesie Of the two prophesie is rather to be desired for the edifying of the Church for he that speaketh a strange tongue cannot edifie the Church except it be interpreted but he that prophesieth edifieth the Church by his very gift of prophesie with lesse businesse and without an interpreter This being the scope and sence of the Text it may discover the weaknesse of that ground upon which many have supposed that the Apostle means nothing by prophesie but the ordinary gift of expounding and applying Scripture yea vers 6. prophesie and revelation are at once held forth both as edifying and as distinct from doctrine and revelation distinct from knowledge must needs be taken a gift and not to be numbred among ordinary gifts as Iunius upon the Arabike in the place noteth what ever acceptions of the word we may finde else where in Scripture Object 4. But the Apostle bids them desire that they may prophesie vers 1. how can one desire or pray in faith for a miraculous and extraordinary gift of the Spirit Answ 1. He bids them not onely desire that they might prophesie but that they might have other spirituall gifts such as the gifts of tongues So vers 1. and the interpretations of tongues and hee wishes to them all the gift of tongues now the gift of tongues was extraordinary and miraculous as Acts 2. 6 7 8. They might desire both the one gift and the other to glorifie God and to profite withall 1 Cor 12. 7. yea they might pray for it in faith for these ends and so much the more because Mark. 16. 17. the promise is made to beleevers of that first age And these signes shall follow them that beleeve in my name shall they cast out devils they shall speak with new tongues c. And why might not the prayer of faith obtaine the gift of prophesie as well as recover the sick Iam 5. 15. although neither the one nor the other might be prayed for with that absolutenesse and peremptorinesse of desire as saving mercies and graces necessarie to salvation which is intimated in part by the different phrase noted by Erasmus and others to be used 1 Cor 14. 1. follow after charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it or as the Syriak runne after it so follow after love as never to be satisfied till ye overtake it be earnest in the pursuite of it But concerning tongues prophesie and the like he addeth and desire spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which falleth short of the other not signifying any affecting of any thing with all our endeavour as the other word doth but only a high esteeming valuing admiring wishing of a thing which yet if it be denyed to us we must sit down satisfied without it Object 5. But these Prophets were to be judged examined and tryed 1 Cor 14. 29. 32. therefore it seemes they were not extraordinary Prophets infallibly inspired Answ 1. If those who came under the name of extraordinary Prophets might not be tryed and examined why are there so many caveats in the new Testament to beware of false Prophets Mat 7. 15. and 24. 11 24. 1 Iohn 4. 1. Did not the Lord admit of Moses his objection that peradventure the children of Israel would not beleeve him that God had appeared unto him and sent him wherein God will have him to satisfie them by signes and miracles Exod. 4. 1. to vers 10. are not the Bereans commended Acts 17. 11. for proving and trying the Doctrine of the Apostles themselves by the Scriptures 2. Although such as had the gift of prophesie did not nor could not erre so farre as they were inspired by the holy Ghost in prophesying much lesse in writing Scripture yet they might have and some had their owne mistakes and errors in particular cases whereof I shall have one instance in Elias who said he was left alone But what saith the answere of God unto him I have reserved to my selfe seven thousand c. He spake from his own spirit when he said he was left alone but the answer of God corrects his mistake Another instance in those prophesying Disciples Acts 21. 4. Who said to Paul through the Spirit that he should not goe up to Ierusalem Therefore foretelling and foreknowing of Pauls danger at Jerusalem was from the spirit of prophesie but the consequence they did draw from hence that therefore Paul should not go up to Jerusalem This Interpreters conceave was only from their own spirits though they misfathered it upon the Spirit of God 3. 'T is well observed in the English annotations upon 1 Cor. 14. 32. That although those prophesies were infused by the holy Ghost that cannot erre yet all things are not alwayes revealed to one and that which is not revealed to one is oftentimes revealed to more and sometimes in clearer manner There might be also some thing mingled with that which the Prophets receaved and it might fall out that that which they added of their own by way of confirmation illustration or application might be justly subject to censure wheher it must be tryed and judged by others whether the prophesies proceed from the inspiration of the holy Spirit and according to the rule of faith Esa. 8. 20. Object 6. The Apostle distinguisheth Prophesie from ministery Rom. 12. 6 7. therefore they who prophesied were gifted persons out of office Answ 1. Diverse resolve that Text thus that first the Apostle maketh a generall division of Ecclesiasticall offices Prophesie comprehending these that labour in the word and doctrine Ministery comprehending those that labour not in the word and doctrine and that thereafter the Apostle subdivideth prophesying into the pastorall and doctorall function and Ministery he subdivideth into the office of the ruling Elder Deacon and the other of shewing mercy which was committed sometimes to old men sometimes to widows 2. When I look again and again unto that Text I rather incline to understand by prophesie there the extraordinary prophesie and by Ministery the ordinary offices in the Church Having then gifts saith the Apostle and differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith that under the colour of prophesie and revelation wee bring nothing which is not agreeable to the rule of faith Or Ministery let us wait on Ministery If our office and administration be ordinary let us attend it and not slight it because it is ordinary Then he enlargeth this last by an enumeration of the ordinary offices in the Church Pastors Teachers ruling Elders and Deacons While I am writing these things I finde Gomarus upon Rom. 12. 6 7. of the same opinion that prophesie is meant here of that which is extraordinary Ministery of that which is
the one Text and in the other I have spoken before which indeed fitly expresseth the difference betwixt the laying of Pauls hands and the laying on of the Elders hands but there could be no such difference among the Apostles themselves or Apostles fellowes But I have not yet done with the vindication and clearing of this Text which holds forth a president for ordination by a Presbytery It may bee further objected 1. If this Text must be understood of Ordination by a Presbytery then the laying on of the hands of the Presbytery is necessary to Ordination and then what shall become of thâ—…se who were not ordained by a Pressbytery and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders viz. that the rite or signe in Ordination i.e. imposition of hands is not instituted or commanded by Christ or his Apostles To the first I answer 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament nor efficacious and operative for giving of the holy Ghost as the laying on of the Apostles hands was nor 2. necessary to Ordination necessitate medii vel finis as if Ordination were void and no Ordination without it or as if they who were not ordained with the laying on of the hands of the Presbytery were therefore â—…o be thought unordained or unministeriated Although likewise 3. I do not hold the laying on of hands to be the substantiall part or act of Ordination which I have before prooved to be essentiall to the calling of a Minister but only the rituall part in Ordination And although 4. I hold the laying on of hands to be such a rite whereunto we ought to be very sparing to ascribe mysterious significations wherein some have gone too farre and taken too much liberty yet I hold with the generality of protâ—…stant writers and with the best refoâ—…med Churches that the laying on of hands is to be still retained in Ordination I hold also that this laying on of hands is an Ordinance of the new Testament and so do our dissenting Brethren of the Independent way hold also and that 't is necessary by the necessity of precept and Institution and in point of duety For although there is no certain precept extant concerning laying on of hands yet because we see the Apostles did alwayes use it their so acâ—…urat observing of it ought to be unto us in stead of a Precept â—…aith Calvin Instit. lib 4. cap 31 § 6. For the Examples of the Apostles or Apostolike Churches in approved things which have a standing reasâ—…n are binding and in stead of Institutions The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby was extraordinary and ceased with themselves yet in so far as the Apostles yea and the Presbytery too laid on hands in their ordaining of Ministers there is a standing reason why we should do in like maner the laying on of hands being a rite properly belonging to the praying over these whom we blesse in the name of the Lord with an authoritative benediction as is manifest by these examples of laying on of hands in Iacobs blessing of Ephraim and Manasseh Gen 48. and in Christs blessing and praying over the little Children Mat 19. 15. Mark 10 16. Looking thus upon laying on of hands 1. as a rite in blessing and prayer over 2. as a rite for publik designation and so emne setting apart of such a person and if you will 3. as a rite of giving up dedicating and offering unto the Lord of which use of laying on hands there are diverse examples in the Books of Moses In these respects and under these considerations we use laying on of hands in Ordination and ought to do so in regard of the Primitive pattern Wallaeus Tom 1. pag. 473. thinks that the negative precept 1. Tim 5. 22. lay hands suddenly â—…n no man doth also containe an affirmative to lay hands upon such as are worthy and approved CHAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the the godlie partiâ—… or these that are approved 1 Cor 11. 19. FOr there must be also Heresies among you saith the Apostle that they which are approved may be made manifest among you or as others read that they which are approved among you may be manifest By Heresies here some understand no more but divisions and Sects and conceave that Heresies in point of opinion or doctrine are not here meant So Chrysostome Erasmus and others If so then the very divisions and sects will make a discovery who are approved who not before it come to Hereticall opinions i. e. Sectaries are not approved and these who are indeed approved are none of theirs but keep themselves unspotted and free from them So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible Sectarum authorem and in the margin fâ—…ctiosum i. e. a man that is an author of sects or factions after the first and second admonition reject and 1 Cor 11 19. they read opportet enim Sectas in vobis esse Sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect yet to note that by the way onely for such a sect as either was indeed or was esteemed to be of some hereticall opinion as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in his Epistles and in both places he makes some difference and distinction between heresies and divisions or strifes and variance 1 Cor 11. 18 19. Gal 5. 20. For every division strife or variance is not Heresie Therefore in the Text which I now speak to I understand Heresie to be some what more then division The Arabick 1 Cor 14. 2. that is in the Greek and our Translations 1 Cor 11. 19. repeateth the word Schismes out of the precedent vers addeth moreover the word Heresies reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there most arise Schismes and Heresies among you that these of you who are godly may be known it seems that they who understand only divisions to be meant by the word Heresies do not observe the rising of the Apostles speach for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Schismatical divisions contrary to the rule of love he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For there must bee also Heresies among you I partly beleeve it saith he that there are divisions among you for there must be not onely Schismes but worse then that there must bee Heresies also If you aske now what is Heresie I shall without any implicit following of Writers ground my answer on Scripture it self And I answer first negativelie then positively Negatively 1. Heresie is neither to be so farre taken at large as
profession as being matters of the highest treason against him and the most provoking sinnes in a Church as being also the more deceitfull and secreet poyson honeyed over with plausible pretences and therefore the more needing a discovery If there were no such scandalous and prophane livers in these Churches Then note that Christ will have a great controversie against a Church which hath false Doctrinâ—…s and pernitious Sects in it although there were never a scandalous person more in it There is therefore cause to fast and pray for which Christ makes a matter of controversie against his Churches If we have prayed away Popery Prelacy the old superstitious ceremonies the Malignant Armies c. O let us cry mightily for this also see if wee can pray away Heresies and pernitious Doctrines Sects and Schismes 7. We must turne away from and avoid the fellowship of false Teachers and the spreaders of dangerous Doctrines not only that we may bee stedfast in the truth but that our hearts may be established with grace for there are such reasons given in Scripture for avoiding the company of that kinde of men as highly concerne piety avoid them because they serve not Christ but their owne bellies Rom. 16. 17 18. from such turne away because they are men of corrupt minds supposing gaine to be godlinesse and their disputings breed envy strife railings evil surmisings 1 Tim 6. 4 5. receave them not into your houses who bring not the Doctrine of Christ because such have not God 2 epist. of Iohn vers 9. 10 11. 8. Let no man think that opinions are free more then practises or that a man runnes no hazard of his salvation by erroneous and hereticall opinions Error of judgement as well as wickednesse of practise may bring death and destruction upon the soul Iam 5. 19. 20. 2 Pet 2. 1. and 3. 16. Gal. 2. 21. Hereticks as well as murderers and drunkards are there excluded from the kingdome of heaven 9. If thou wouldest keep thy head from erring bee sure to keep thy heart from erring Psal 95. 10. It is a people that do erre in their heart and they have not known my wayes as thou desirest not to be a backslider in the profession of the true faith be not a backslider in heart Prov. 14. 14. If thou wouldest be preserved from erroneous opinions pray for the mortification of thy corruptions Gal. 5. 20. with 24. 10. If thou wouldest be firme and stable in the truth thou must not onely have grace in the heart but bee established in grace Heb 13. 9. Bee not carryed about with diverse and strange Doctrines for it is a good thing that the heart hee saith not have grace but be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace hee that is not established in the present truth i. e. in the truth of the times proves himself or otherwise makes himself to bee unstable in grace If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he that is no prophane one be yet an unstable one what doth it profite It is plainly intimated to us 1 Pet 5. 8. 9. that such as are not sted fast in the faith doe not resist Sathan but are devoured by him and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth if they bee not also growing in grace and making sure their calling and election and adding one grace to another wherefore saith he I will not be negligent to put you alwayes in remembrance of these things â—…to wit which belong to the establishing of the heart in grace though yee know them and bee established in the present truth Now that the heart may be established in grace and so also in the truth let us endeavour to walk alwayes as under the eye of God Psal 16. 8. Heb 11. 27. to improve the promises and rest upon Christ for stability of heart 1 Cor 1. 8. for he is our wisdome and sanctification as well as righteousnesse and redemption ibid. vers 30. Let us intertaine the Spirit of grace and not grieve him nor quench him for by the Spirit of the Lord are we upholden stablished strengthened Psal 51. 11 12. Eph. 3. 16 11. When it comes to a time of try all and to the sifting of the whole house of Israel as corne is sifted in a sive Amos 9. 9. they onely are made manifest to be approved in whom there is both sanctification of the Spirit and beliefe of the truth both true piety and sound judgement if either of these be found wanting bee sure the other is wanting too what ever shew there may be to the contrary There is a Text 1 Cor 11. 19. worthy to bee much and often thought upon in these dayes For there must be Heresies or Sects among you that they which are approved may be made manifest among you of which Text moreanone Now then for as much as the Church is sometimes tried by Heresies sometimes by persecutions sometimes by both sometimes by other tentations and for our part we know not what further tryalls we must endure before this work be at an end or before we go off the stage As we desire to hold out in a time of tryall let us hold fast truth and holinesse together and cast away from us whatsoever maketh us to offend whether it be the right eye of an erroneous opinion or the right hand of a sinfull will or the right foot of a carnall affection CHAP. XIII Whether conscionable Christians and such as love the power aud practice of piety can without defiling their conscience or without a destructive wounding of the power of godlinesse embrace and hold the principles of these who call themselves the godly party Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party as being indeed such who under pretence of Zeal for the power of godlinesse hold diverse ungodly principles LEt no man here stumble in the threshold or bee scandalized at the case I put I intend nothing either against piety or truely pious persons but to vindicat both from those principles of impiety which some maintaine and adhere unto under colour of piety The Arrians Ebionites and Socinians in Poland have pretended to bee the godly party there in so much that Faustus Socinus wrote a book entituled thus That the men of the kingdome of Poland and the great Dutchy of Lithuania commonly called Evangelicks who were studious of solid piety ought altogether to adjoyne themselves to the Assembly of those who in the same places are falsely and undescrvedly called Arrians and Ebionites There is as little truth in that pretence which diverse Sectaries now make to the way of godlinesse observe but these principles of theirs 1. That none ought to be punished for Preaching Printing or maintaining any error in Faith or Religion except it be contrary to the very light of nature Hence
they cannot know whether this or that man be a Brother even he himself akes upon him to judge who are the Brethren He makes a description of the Antinomians under fair and plausible expressions and then concludes These are the Brethren do ye love these men It seems if it had been condescended upon that the Antinomians are the Brethren there had been an end of his objection But is not this Popish Donatisticall Pharisaicall to appropriat to themselves the name of the Brethren the godly partie the true Church excluding many thousands of those who are truly godly and dear to Jesus Christ although different in opinion from them And what if one should fancy that the Antinomians are only the Brethren yet how should one know that this or that Antinomian is a Brother Doth not his own objection fall upon him the Brother-hood consists in being united unto Christ that is an invisible thing none can know it but God only no man can say such a one is a Brother So much of the certainty of the Object the Brethren Now to the certainty of the Act which is Love The nature of Love was described out of 1 Cor. 13. 4 5 6 7. Then to fright the soul from examining it self by this mark it was added Is there no envying at all towards the Brethren Is there no thinking evill of any of the Brethren Is there no seeking my self or my own good in my love to them c. Who is the legal Preacher now Here is a racking of the conscience with necessity of egall perfection in our sanctification and Evangelicall graces Do not themselves say that our Iustification is perfect but our Sanctification unperfect why then wil they not suffer the soul to take any comfort from the fruits of Sanctification except they be perfect When Iohn saith hereby we know that we have passed from death to Life because we love the Brethren I ask doth he mean perfect Love which is every way what it ought to be If so then they put a false sense upon the Text for there neither is now nor was then any such Love in the world Doth he mean of true unfeigned sound love although imperfect Then there is no place for their objection For a true Believer hath in himself a true love to the Brethren which Love putteth forth and exerciseth it self in a sincere and conscionable indeavour of all those duties which are reckoned forth 1 Cor 13. as effects or if you will acts of Love This soundnesse and sincerity of Love may be a sure mark to the soule although I confesse without this sincerity the very work and labour of love is no sure mark to the conscience to examine it self by for as the Apostle there teacheth us a man may give all his goods to the poore and yet not have true love O but how shall I know saith the doubting Christian that my love to the Brethren is a true sincere sound love To that I say thou mayest know it by these tokens First if thou lovest the Saints as Saints and because they are Saints not for their excellent Gifts or parts so much as for their Graces not for any relation to thy self so much as for relation to Christ. T is true repentance when we sorrow for sinne as sinne T is true love when we love the Saints as Saints that is for this cause and consideration chiefly because the Image of God appears in them Papists pretend that with one act of adoration they worship Christ and his image But we say with more truth and reason with one affection and one act of love we love both Christ himself and those who bear his Image both God and his Children I mean t is Christ himself whom we love in his Saints Secondly thy love when thou lovest all Saints Col 1. 4. epist to Philemon v. 5. And this followeth necessarily from the first mark For a quatenus ad omne If as Saints then all saints Lovest thou all the saints in general praying for them all Lovest thou all the Saints in particular whom thou knowest that is thou darest not confine or limit this love to those Saints only who are altogether of thy opinion which it appears from the objection before mentioned the Antinomians have dared to do or who have some intimacy of friendship with thee nay nor to these who never wronged thee never strovâ—…with thee who never spake evill of thee but all whom thou hast reason to judge to be saints thou lovest them wishest well to them art ready to do them good according to thy power and if thou be at variance or difference with any of them tho â—… prayest God to make them and thy self of one heart and of one minde and it is an affliction of spirit to thee to be at variance with any that are Christs Canst thou thus clear thy self in thy conscience and darest thou say these things before the searcher of hearts Then is thy love a true Love Thirdly thou art a sincere Lover of the Brethren when thou lovest them in all their different estats and conditions the Poor as well as the Rich them of low degree as well as them of high degree the persecuted as well as the prospering the reproached as well as the commended This is also a necessary consectary upon the first mark For if thou lovest saints as saints the variation or difference of their outward condition will not make thy love towards them to cease Obadiah was a sincere Lover of the Brethren and he gave this good Testimony of it he was a kinde friend to the Prophets of the Lord when they were persecuted by Ahab and Iezabel Foorthly thy Love to the Brethren is true and sincere when it puts forth it self in all thy relations when a man desires to choose a wife that fears God and a woman desires to marie none who is not godly when a Master seeks godly servants and a servant seeks a godly master when a people choose godly Ministers and godly Magistrats godly Commanders and Officers of Armies c. And again Magistrats Commanders Ministers love countenance encourage and strengthen the hands of such under their Charge as are godly when a man if he be to choose a friend to consult with yea if he were but to choose a Lodging where he is a sojourner he desires and seeks after a godly Friend a godly Family c. Fifthly Love is true and sincere when the action of Love is not without the affection of Love 1 Cor. 13. 3. and when the affection of Love is not without the action of Love 1 Iohn 3 17 when love openeth both the heart and the hand both the Bowels and the bosome I do not mean that all or any of these marks can be found in any saint on earth without some mixture of the contrary corruptions for we must not look that an imperfect grace such as love to the Brethren is in this world must needs