the whole Church and not of any other particular part thereof as a representative of the whole without elected by the whole as hereafter I shall prove at large Obj. It is manifest that Timothy and Titus who were mediately called had power also of exercising censures over Presbiters and others which these places of Scripture 1 Tim. 5. 22. Tit. 1. 5. 1 Tim. 5. 19. Tit. 3. 10. doe witnesse Ans This is also granted but you are so sottish to thinke that the priviledge which the Apostles permitted the reall Body of the Church in such affaires was taken from them had they interest in all the Apostles affaires concerning the Church and must they be debarred it by Timothy and Titus Might they be be permitted as I said before to â—ay the foundation and not to build to elect an Apostle and not a Presbiter to have voyce in the counsels and decrees of the Apostles who were immediatly called and be debarâ—ed the like priviledge by Timothy and Titus doubtlesse it was the grosse or rather wilful mistake of some proud Lucrean Priest such as the Sinod consisted of who first assumed that christian priviledge unto themselves from them Scriptures SECT 9. Obj. PAul had a commanding power over Titus chap. 1. 5. ergo one Minister over another Ans Paul and the rest of the Apostles were immediatly called None now equall in power with the Apostles and therefore had a greater priviledge then them who were but mediatly called by them and the Church but there is none now so immediatly called and so equall in power and authority to the Apostles and as touching the commanding power you speake of I answer that the Apostles under their immediate calling could not compell or force one another by way of authority and would you conferre a greater power on theâ—r who are but mediatly called I see your pride will appeare above board you have forgâ—t Christs answer to your Predecessors in ambition Mâ—â— â—â— â—â— â—6 â—7 c. as also how it was relished by the rest of the Apostles â—â—r 24. Obj. The Apostles sent Judas and â—las to Antioch ergo they had power over them Ans That is argued like the rest for by the same reason the rest of the Apostles had a commanding power over Peter and John whom they are said to send to Samaria Act. 8. 14. as also the Church at Antioch in sending Paul and Barnabas to Jerusalem Act. 15. 2. which were to crosse the injunction of our Saviour Mat. 20. 25. c. therefore no rationall man can imagine that those Missions or sendings were any other then when Committees are appointed by the Parliament out of their owne Members to act particular businesses proper to the House which Committees being Members doe not lose any part of their power or Membership during their absence in the House upon that Committee though distant from the House have you been seven or eight yeares so neare the House and yet ignorant of such customs Obj. As them Members of Parliament are a Committee the remaining Members in Parliament have a superiour power above them they being the supreame Court Ans Were it so yet you still argue against your selfe for that proveth that the supreame power remaineth in the real body of the Parliament and so consequently of the Church viz that the Church at Antioch had a supreame power over and above Paul and Barnabas as the Church at Jerusalem over Judas and Silas being sent by them as Committees so that you no waies advantage your selfe by your evasion SECT 10. Obj. TImothy and Titus had not only power to ordaine Presbiters and Deacons but also of exercising Sensures over Presbiters and others as also the Angels of the Churches are said to have Rev. 2. 3. chap. Ans What work you make with poore Timothy and Titus to uphold your pride and covitousnesse but I cannot better answer this point then in the words of your owne Language to his late Majesty in Carisborow Castle only I shall paraphraise something by the buy as in answer to your own particulars by speaking to you as to them of the Sinod that writ that answer viz. I cannot say they had this power as the Apostles Substitutes or Successors in Presbiterian Government or that they exercised the power they had as being Presbiters in the sence of you Presbiterians but as extraordinary Officers or Evangelists which Evangelists were an office in the Church distinct from Vid fol. â— Pastors and Feachers Ephe. 4. 11. And that they were Evangelists it appeares by their being sent up and downe by the Apostles or taken along with them in company to severall Churches as the necessity and occasion of the Church did require the one of them being expresly called an Evangelist 2 Tim. 4. 5. and neither of them being any where in Scripture called Presbiterian in your sence neither were they fixed to Ephesus and Creet as Presbiters in the Churches committed to them as you would be in London and Westminster but removed from thence to other places and never for ought appeares in Scripture returned to them againe And it seemes cleare to me that neither their abode at Ephesus or Creet was for any long time especially for so long a time as you have sitten at Westminster Nor was it so intended by the Apostles or our Parliament for the Apostles imployed them there upon occasionall businesse as his expressions intimateth 1 Tim. 1. 3. Tit 1. 5. which words doth not carry the fixing and constituting of a Sinod of Presbiters in a place as perpetuall Governours SECT 11. ANd as touching those Angels mentioned in the Revelations Vid. fol. 7â— I answer also in words of your owne coyning viz. that they were in no place called Presbiters in vulgar acceptation neither is there mention of Superiority of one Presbiter to another as a Classicall Provinciall and Nationall Sinod but in Diotrophes in effecting of it as you of the Sinod did not And for the more cleare and full satisfaction of your Worships in this point I will briefly declare into what Officers hands the ordinary standing Office of the Church were transmitted and derived by and from the Apostles The Apostles had no Successors in eundem gradum the Apostolicall office was not derived by Succession being established by Christ by extraordinary and speciall commission but for the ordinary and standing use of the Church there were ordained only two orders of Offices viz. Bishops and Deacons which the Apostle expresseth Phil. 1. 1. and only of them doth the Apostle give the due character of 〈◊〉 â— 1 Tiâ—â— 3. 2. 8. from both which places of Scripture 〈…〉 that besides Presbiters Viâ— fol. 8. there is no other Order but 〈…〉 and though the order of a Presbiter 〈…〉 order of a Deaâ—on yet in the same order of a Deâ—â—on or 〈◊〉 there was not any one superiour to another no 〈◊〉 wâ—â— above an Apostle no Evangelist above an Evangelis◠〈◊〉 Presbiter
which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Zaâ— 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogenâ—ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible
thereof although he knoweth that it tendeth to his owne ruine and perdition SECT 3. NOw seeing they thus faile in their foundation what can be The Papists foundations infirme expected concerning their building seeing they faile in their Principles what may be expected in their Consequences seeing they faile in proving the Supremacy of Peter over the other Apostles how farre will their lord god come short to justifie the wearing of a triple Crown of Gold and the rest of his Pontificall Vestments being farre more fit for a Stage-player then a Minister of the Gospel I wonder what Scripture he hath for the wearing of such like toyes unlesse as I said he derive them from Aarons garments which the most ignorant know that they were but Types of Christ and are also abolished by Christ as that Anti-christ of Rome very well knoweth but where doth he read of a triple Crown which Peter wore he may be ashamed to abuse the world with such fopperies as that it was left by the Apostle Peter and that it is yet to be seen in Peters Church and that Silvester shewed it to Constantine which he said Peter used by the instinct of the Spirit that the verity might be answerable to the figure viz. that Christs High-Priests might weare that which the High Priest the Figure of Christ did weare SECT 8. NOw who that is in his wits will beleeve that Peter did weare a triple Crown of Gold who had not sometimes a penny in his purse Act. 3. 6. as also in that his Lord and Master The glory and Crown of the Apostles was crowned with Thornes I blush therefore to see men so stupid as to beleeve that the Apostles used such worldly pomp whose glory was their poverty and the contempt of the world their Crown and suffering and if there had been any such Crown it had rather belonged to Paul then Peter for he was the Apostle of the Gentiles the other of the Circumcision Againe if that be Peters triple Crown which is to be seen in Saint Peters Church why doth his Holinesse refuse to weare it but rather make use of a Massie triple Crown of Gold and precious Stone and as for Aarons Crown it was a Type of Christ and not of the Pope and temporall things doth not prefigure temporall one triple Crown another but that outward Crown did shadow forth that Spirituall Kingdome and regall dignity of Christ SECT 9. LEt all the world therefore take notice what subtill and devillish The Popes subtilty inventions this Instrument of Satan useth that he may still delude the world and continue in his worldly pomp and glory and the better to bring the world to his bend he termeth himself a Servant of Servants which his Claw-backs say he assumeth as a signe of great humility which he cunningly â—â—sinuateth from the words of our Saviour Mat. 20. 26. He that will be great amongst you let him be your Servant and thus doth he wrest the Scriptures to his owne end but it will speedily appeare that like another Câ—iphas he proficieth of the destruction of his owne kingdome and that he will very suddenly become a servant of servants indeed as Canaan was yea and become a servant to them that served him Againe his insolency is intollerable in that he thinketh scorne to be reproved yea though he should send ten thousand soules to Hell yet none must say why doest thou so SECT 6. Object WHat need is there of reproving him seeing he cannot erre Answ The Pope is farre inferiour to Aaron who erred by The Pope â—â—rre inferiour to Aaron or Peter who erred making the golden Calf and though he was appointed of God and elder brother to Moses yet did Moses openly reprove him at the least I hope he will not challenge to be superiour to Peter who erred in denying his Master Mark 14. 68. 70. 71. as also by dissimulation whereof he was openly reproved by Paul Gal. 2. 11 c. His unparalleld presumption appeareth also in taking upon him to forgive sinnes yea to have God at his command for in case a man sinne and crave pardon of God and he forgive him it is to no purpose unlesse his holinesse doe the like for the Lord hath ingaged himself to the Pope that whatsoever he doth remit on earth shall be remitted in heaven but the Popes Holinesse hath not done the like to God by which means he forceth the ignorant people to a composition as did his Brother Judas by a quid dabitis What will you give me so that he hath not only man at his command but he hath also got God upon the hip as we use to say forgetting the saying of his cousen Germen the Scribes end Pharisees Mark 2. 7. which may very justly be attributed unto him viz. Why doth this man thus blaspheme who can forgive sins but God only SECT 11. Object VVHat difference is there betwixt absolving and remitting of sins Ans Absolution implyeth a forgivenesse of sins by Authority The difference betwixt Absolution and Remission of sinâ— remission only by way of Declaration wherefore the latter may be permitted to men but the former only to God for if man could forgive we need not aske pardon from God but how should a Man forgive anothers sins who cannot forgive his own true they may absolve by preaching sins in generall but not apply their absolution to particular men because they know not whether their repentance be sound or hollow for God only knoweth the heart of man and therefore is only able to forgive the sins of men Mark 2. 7. CHAP. VII The seventh Chapter treateth of Transubstantiation with a confutation thereof SECT 1. THe next thing which I will insist upon is their detestable Heresie of Transubstantiation by which they say the Sacrament of bread is converted into the reall Body and bloâ—d of Jesus Christ in which he was conversans here on earth and in which he was crucified yea that they eate his very Flesh and gnash his very Bones in their teeth like so many Caniballs or Man-â—aters and that after the words of Consecration there remaineth not so much as the substance of bread but only the meere accidents and qualities of it yea that it is substantially and really the Body and blood together with the Soule and Divinity of our Lord and Saviour Jesus Christ and that under each kinde and under every part of each kinde whole Christ is comprised and that it is not so whilst it is taken but before and afterward in the consecrated peices reserved and remaining after the Communion and that all Communicants both bad and good doe eate the very naturall Body of Christ Obj. Doth not our Saviour say in plain termes that if we eate not the flesh of the Son of Man and drink his blood we have no life in us and that whosoever eateth his flesh and drinketh his blood hath eternall life and he will raise them up at the
last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Graâ—â— and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Miâ—ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inisâ—iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heartâ— which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 â—â—d wiâ—h coâ—poâ—alâ—â—ood deserned for the food of the Souâ—e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast oâ—t into the draughâ— I blush to think of their audacious blaspheâ—â—â—s who doubtlesse cannot be ignorant that if they eate him â—â—rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very â—ell be thought that though the Apostles of Christ would have been â—â—y sâ—râ—pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees Aâ—â— 15. 29. if they had understood him in that grosse sence which these Papists doe Agâ—in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 stâ—od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmurâ— at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not â—atâ— this body which you see nor drink this blood in my vâ—â—nes but I shall give a certain Sacrament unto you which if it be spiritually understood quickâ—â—th you otherwise it profiâ—eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The â—â—gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of iâ— Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really sâ—aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for
sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spiâ—â—â— that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. â—0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have
sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and â—â—pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ouâ— bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
and have also received it according to the direction and institution of Christ and his Apostles I answer thus That originall sinne is not simply taken away in Baptisme but Oâ—iginall sin not taken away by Baptisme only in respect of the guilt It is taken away formally but not materially There be two things to be considered in originall sinne as first the disagreement and repugnancy it hath with the Law of God and the guilt of the punishment the latter way originall Two things to be considered in originall â—â—â— sinne is remitted and released in Baptisme it shall never be laid to the charge of the truly faithfull members of Christs Church as the Apostle saith Who shall lay any thing to the charge of Gods elect Rom. 8. 33. but the other remaineth still in Gods Children as the Apostle Paul confesseth of himself Rom. 7. 23. I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull yet it doth not raigne and exercise the power of an absolute Monarch to make its will their law To which purpose the Apostle exhorteth the Romans that they would not suffer sinne to raigne in their mortall bodies to obey it in the lusts thereof SECT 6. The Virgine Mary borne in originall sinne Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne it being for the honour of Christ Ans The Apostle acquainteth us that whatsoever the Law saith it saith to them that are under the Law that every mouth may to stopped and all the World be culpable before God but the Virgine Mary was under the Law and blameable as others were and therefore guilty of originall sinne She was also made righteous by faith for she called Christ her Saviour in her Song Luk. 1. 47. the Apostle also saith that we were all the children of wrath and if all then the Virgine Mary and so borne in originall sinne the Scriptures also discovereth divers infirmities Divers infirmities in the Virgine Mary in the Virigine Mary as Luk. 2. 48. in finding fault with Christ whom she had formerly acknowledged to be her Saviour 2. Her interrupting of Christ in his Sermon Mat. 12. 46. 3. In her prescribing a time for Christ to shew a Miracle for which she procured a rebuke from him Joh. 2. 2. upon which reasons and testimonies of Scriptures describing her infirmities we inferre that the Virgine Mary was conceived and borne in originall Christ only exempted from originall sin sinne as others are and Christ only is exempted of whom only the Apostle saith He was in all things in like sort tempted and yet without sinne Heb. 4. 15. CHAP. XIII Treateth of the Popish distinction of Mortall and veniall Sins SECT 1. Objection THough concupisence be a corruption of our nature yet it is but a veniall sinne or at the most partly mortall and partly veniall for when our desires are without reason then it is a mortall sinne but when they are reasonably required it is but a veniall sinne Ans The distinction of Mortall and veniall Sinnes being understood in their sence that some sinnes in the condition and qualities thereof are mortall and some veniall is contrary to Scripture which maketh death the wages of sinne Rom. 6. 23. that is of all But to the faithfull t is true through Gods grace Hoâ— sinâ— are veniall and noâ— all sinnes are veniall and shall never be laid to their charge and so no concupisence is mortall otherwise there can be no reasonable coviting of any other mans things for reason â—s grounded upon the Law of Nature against which is all concupisence therefore the coveting of any thing which is our neighbours being a transgression of the Morall precept is in its owne nature mortall SECT 2. No worthinesse to be attributed to our selves from any gift of Nature ANd if we rightly understand our selves it is contrary to the nature of a true Christian to justifie or vindicate himself in any thing that may tend to his owne glory and praise by ascribing any worthinesse to himself from any gifts of Nature that is resident in him or to endeavour to lessen or mittigate a sinne but rather to acknowledge himself to be altogether sinfull and uncleane which was the qualities of all the holy men of God as the Scriptures doth plentifully expresse for if we did but truly conceive what sinne is there is none which we ought to esteeme little or veniall unlesse it be comparatively seeing there is none so small but that without repentance is able to sink the soule to eternall The danger of the smallest sin damnation who will think that a slight wound which giveth a sudden in-let to death but should we grant this errour of all other sinnes they are most dangerous both for their frequency and security the one increasing them to a large heap and the other so covering them that we see not how they wrong us so as we see the raine that falls in smallest drops moystens the earth and makes it more slimy and dirty then a shower which descends violently which washeth away but sinketh not in And as the smallest letters are more hartfull to the sight then they that are written with a text pen so those sinnes which are esteemed as small and veniall and we take no notice of may soonest prove our fatall overthrow And for the better progresse in this question we will observe Three degrees in the nature of sinne the degrees which are to be considered in the nature of sinne which are three viz. Appetitus assentio actio The appetite or first desire 2. The perfect assent 3. The action Now the very appetite is restrained in the Morall precept although it doth not yeeld to the desire if it doe but tickle us with a delight it is sufficient to make us guilty for our Saviour saith that He that looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 28. where if we observe our Saviour meaneth not in these words he that looketh and lusteth but he that looketh to lust that is he that looketh upon a woman as an object to kindle or set an edge to his lust or to give way unto it in the least degree which instance suiteth with the first degree of sinne which is the appetite and not within All concupisence forbidden the bounds of consent or action By which it is evident that all concupisence is forbidden yea that which hath the least inclination of the will though no consent be given SECT 3. Concupisence of two sorts good and bad Obi. ARe those thoughts which are in the minde without any consent of the will to be counted as sin before God Ans We are to distinguish betwixt concupisence and desire Good concupisence of two sorts which is either good concupisence or bad the good is of two sorts either
day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the
so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing Hâ—rdnessâ— of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man yeâ— had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian
for carnal and unregenerate men they are stil under the curse and terrour of the Law according to that saying Cursed is every one that continâ—eth not in all things that are written in the booke of the Law to doe them SECT 6. BUt though the Morall Law be now in force and bindeth us The difference beâ—wixt the Law and the Gospel to obedience as well as it did the Jewes yet there is a great difference betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for by the Morall Law we have some directions by the light of nature but the knowledge of the faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be by faith and grace in Christ we are made that which the Law prescribeth which the Gospel effecteth in us 3. The conditions are unlike the Law tyeth the promises of eternall life to the keeping of the Commandements the Gospel to the condition of faith apprehending the righteâ—â—snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrouâ— by the manifestation of sin as the prodigall Childe confessed I am not worthy to be called thy sonne it causeth us to goe afarre of with the Publiâ—an as not worthy to come neare to the presence of God but the Gospel hath two other contrary effects for it comforteth and alureth as our Saviour saith Come unto me all ye that are weary and heavie laden and I will refresh you Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects doe shew that they neither understand the Law revealing sin nor the Gospel giving remission of sins the one being Lex timoris the law of feare and the other Lex amoris the Law of love and these two Lawes have also a three-fold difference viz. The law of feare maketh its observer servile the law of love maketh free 2. The first is kept by constraint the other willingly 3. The first is hard and heavie the other easie and light CHAP. V. Treateth of Gods seeing sin in the Elect. SECT 1. THere are other opinions also which are attributed to them under the notion of Antinomians which I hope are but aspersions cast upon the Professors of Christ but however I shall propound the charge which they are accused with and returne an answer to it Obj. 1. The first is that God doth not will not nor cannot see any sin in his justified ones which they gather from the text Num. 23. 21. 2. Though the children of God sin never so grievously yet God is not so much as angry with them for it much lesse doth he chastise them for it As also that the Morall Law is of no use at all to a Releever nor rule for him to walke or examine his life by and that Christians are free from the mandatory power of it and that it is as impossible for a childe of God to sin as for Christ himselfe and that to aske pardon for sin is no lesse then blasphemy Ans As I have made appeare that the Morall Law is yet in force so also in the other that God doth not will not nâ—r cannot see any sin in his justified children I answer by thiâ— demand viz. Whether David was one of Gods elect sanctified ones David did repent of his sin or no if he was why then did the Lord reprove him for his Adultery and Murder by the Prophet Nathan and what was the cause of his writing the 51. Psalm with 2 Sam. 14. 15. I wil be c. if he commit iniquity I wil chastise him with the rod of men 2. As to that they say it is as impossible for a childe of God to sin as it is for Christ himselfe I advise them to take notice of what is affirmed by them viz. that they may sin grievously as before mentioned now that it is possible to sin grievously and yet to be as free from sin as Christ to me is a paradox like to which is the other That the children of God need not to aske pardon for their sins and that it is no lesse then blasphemie so Peter and others repented of their faylings to doe for thus they make the Apostle Peter a blasphemer in weeping and repenting for his inconstancy Mat. 26. 75. now to acknowledge that a man may commit grosse and grievous sins and yet terme him a blasphemer if he repent of them is manifestly to declare themselves reprobates for the Scripture saith that he only that confesseth his sins shall finde mercy and therefore the Prophet David saith I said I will confesse my sins unto the Lord and so thou forgavest the wickednesse of my sin In which wards there is both sin confessed and repented of with a pardon annexed as the fruit of his confession and repentance The same Prophet also saith If I regard sin in my heart the Lord will not heare my prayer Which words doth also declare the detestation which the Lord hath of sin even in his very elect As also Rev. 2. 16. where the Lord speaking to his Church saith Repent or else I will come unto thee quickly c. the Apostle Paul also The Lord requireth repentance under the Gospel saith that godly sorrow worketh repentance never to be repented of a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God undeservedly by the enemies of God but if there he any such I desire them in the name and feare of God to renounce such blasphemous Heresies and that they will An admoâ—â—tion be no more a scandall to the true professors of Jesus Christ and not hence forth to give occasion to the enemies of God to blaspheme A word saith Salomon to the wise is enough and being spoken in due season is like apples of gold in pictures of silver Prov. 25. 11. CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation but if there be any such opinionist now extant he is answered as followeth SECT 1. Object FIrst it is imputed to them aforesaid that no day ought Severall Tenents laid downe and answered Of he obserâ—â—â—â—on of the Lords day to be kept holy in that the Apostle saith Let no man judge you in respect of an holy day c. Ans The observation of dayes are not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of placing Religion and necessity in them The Jews kept their Sabbath as making observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable it was also unto them a Type and Figure of their Spirituall rest But Christians now keep not the Lords day
evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A pâ—aâ—er â—â—â—m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assemâ—led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set fâ—â—ms of prayer mâ—y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to peâ—ition God by reading a prayer for his owne particular which another man hath formerly invâ—â—ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous iâ— in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such prayeâ—s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against â—eading oâ— Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescribâ—d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from
before the Law men began to call upon the name of the Lord or then began the posterity of godly Seth to separate themselves from the children of wicked Caine. And we may also see that upon their reuniting againe viz. when as the Sons of Seth tooke wives of the seed of Caine and that they joyned together in amity with them wicked people Gen. 6. The heavie wrath of God is said to fall upon them Gen. 7. 21. c. By which example we may see how highly the Lord is displeased to have his children polluted by mixing themselves by friendship familiarity and society with the wicked As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house because he would have him weaned from his fathers false worship Joshua 24. 2. SECT 4. 2. VNder the Law or during the time of the Law we have also these presidents as in Levit. 20. 24 25 26. where the Under the Law Lord is said to separate his people of Israel from the Cananites that they might not learne their wicked and ungodly wayes As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen where they had been Captive were suffered to eate of the Passe-over the Prophet David also professeth his delight in the society of the one and his dislike to the other Psal 84. 10. the Spouse in the Cantacles doth also the like Cant. 1. 7. desiring Christ to direct her to his flock We have also an evident expression from the Lord by Jeremiah Jer. 15. 19. in these words If thou take forth or separate the precious from the vile thou shalt be as my mouth which is said in the Revelations to spew out the luke-warme Laodiceans Let them returne to thee saith he but returne not thou to them from which place we have as strict a charge as can be given for a separation and not to adhere or joyne our selves to the wicked but if they will returne to us acknowledging themselves Penitents then we are to admit of them and not otherwise SECT 5. 3. VNder the Gospel we are also excluded any society or fellowship Uâ—der the Gospel with them unlesse as formerly as being conversant at the Word preaching c. for by that meanes we read that three thousand soules of such like were converted at one Sermond by Peter and so added to the number of them who were then of the Church Act. 2. 41. We also read that when divers were hardned and beleeved not but spake evill of the way before the multitude that the Apostle departed from them and separated the Disciples Act. 19. 9. intimating a division as to divide the Sheep from the Goats least they should corrupt them by their life and conversation For with the pure thou shalt be pure but with the froward thou wilt learne froward things The Apostle also exhorteth not to be unequally yoaked together with unbeleevers for what communication saith he hath light with darknesse righteousnesse with unrighteousnesse and what concord hath Christ with Beliall or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6. 14 15. He willeth them also to come out from amongst the wicked and be seperate ver 17. We are also commanded to come out of Babilon Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites when the Lord punished them Gen. 19. Joseph also being in Pharaohs Court and accompanying himselfe with his Courtiers got an habite to sweare by their accustomed Oath viz. By the life of Pharaoh Gen. 42. 15 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times unlesse in the cases aforementioned SECT 6. 2. AS they erre in mixing the prophaine with the holy as Of their mixture in their Government members of Christ so doe they also by mixing the Government whereby they would regulate their Church making it partly Divine and partly Morall or prudentiall partly of Christ and partly Politticall witnesse Mr. Lees in his Answer to Mr Saltmarsh his new Quaree page 10. and in so doing they disparage Christ and his Apostles in matter of judgement and abilities as that they had the Theorie to gather a Church and not the Practick to governe it being so gathered Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures Christ to mixe a prudentiall Government with that of his in his Church wil evidently appeare by his bitter invectives against the Scribes and Pharisees as also in calling it a vaine worship Again They who endeavour by a Temporall power to subdue the inward or Spirituall man take a course contrary to what Christ and his Apostles used to that purpose as will appeare by these texts of Scripture viz. Mat. 10. 13 14 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant suppresse and bring into subjection the aforesaid inward or Spirituall man to their obedience Ergo they practise contrary to the example of Christ and his Apostles in that enterprise and so consequently are violaters of the Covenant SECT 7. YEa this course or method which they take and so much vindicate Contrary to the practise of the Apostles is not only a contrary way to what Christ and his Apostles used but also a way utterly impossible to effect their desires as wil plainly appeare by comparing the Kingdome of Christ and Christs Kingdome compared with the Kingdomes of the world the Kingdome of Caesar or of Prudens together as may be demonstrated by these particulars 1. In that they be two distinct Kings 2. In having two distinct Kingdomes 3. Two distinct Subjects to governe 4. Two distinct Powers to rule by 5. Two distinct Lawes to governe by and lastly in that two distinct obediences is required of these distinct Subjects to prove which I shall speake something to each of them in order as they are prefixed And 1. Of the first viz. That they are two distinct Kings I presume wil not be denied by any that are rationall 2. That their Kingdomes are distinct our Saviour proveth Joh. 10. 26. where he saith his Kingdome is not of this world but we all know that the other is of this world 3. That they have two distinct Subjects to governe wil also appear by the words of our Saviour Joh. 17. 16. where speaking concerning his Disciples saith They were not of the world but we all know that the Subjects of Caesar are of the world 4. That they are two distinct powers by which they are Authoritative over their distinct Subjects wil also appeare in that Christ rayneth meerly by a Spirituall power over his Subjects viz. by the power of the Word preached Joh. 10. 16. and 16. 27. but Caesar
or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistratâ— but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amonâ—â—t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentifulâ—y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gallâ—maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs â—orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of jugglâ—ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be
forced to doe a thing contrary to his will but it is evident that those men who had formerly reâ—used the invitation was not compelled contrary to their mindes therefore there was no compulsion used by them messengers Obj. It appeareth by them whom the King tooke view of that they had been compelled in regard that one of them wanted a Wâ—dding Garment Ans No such thing for we read that Annanias Saphira Simon How farre 〈◊〉 may deceive Magus c. were no otherwise compelled then the â—est of the Beleevers and yet by their Hipocrisie they had got admission as Members of the Church of Christ as wel as the truest Beleever and so continued until the Spirit of God found them out and discovered their Hipocrisie and albeit the field of the Church cannot be throughly weeded from its tares must we suffer it therefore to be so over-spread as that the Corne cannot be discerned from them because some Hipocrites wil surke in the bosome of the Church so long as it is Militant by meanes of their Pharisaicall glosse and varnish which they put upon their actions must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flocke Obj. It is said that the Servants did as their Lord commanded them which was to compell and if they had not been so compelled why was the word used Ans I have told you that a compulsive power is then said to be used when such as are obstinate and refractory are forced and constrained to become obedient and willing but them who so declared themselves were not compelled And according to the Simile such kinde of people as the other needed no compulsion to come to a Feast however to such a Feast And if we take the King there spoken of to be meant of a temporall King speaking to his Servants or Ministers then must the Parable also ayme at a temporall power but if it be meant of the Spirituall King Christ speaking to his Ministers or Messengers it must needs be meant of a Spirituall power which doth not belong to the civill Magistrate but to the Spirituall power of the Word in the Ministry thereof CHAP. IIII. Treateth of Cavalier Priests c. SECT 1. TO prove that those Priests whom they so imploy are not fit instruments for such a Calling or Office The Ministers they imploy viz. the Cavalier Priests not fit for such a service I thus argue All such Persons as obstinately and peremptorily confront the directions and precepts of Christ and his Apostles ought not to be imployed as Ministers of Christ But the Presbiterian Synod hath and doth admit of such men as doe absolutely oppose Christ and his Apostles Ergo in such Elections and Missions they doe wilfully and peremptorily oppose Christ and his Apostles and so consequently declare themselves violaters of the Covenant they so much plead for SECT 2. THat they doe imploy such Instruments as I have named I The numerous fry of them which yet remaine in that service instance in that fry of Cavilian Priests which are tollerated by them yea I blush to thinke what a Gallemaufrey or Hodgepodge they make in their Church whereas three parts of their Ministry and a third part of the fourth consisteth of Cavalier Priests yea it is to be admired in the highest degree that such fellowes who are companions farre more fit for Devils then such as professe Christianity should be employed in so sacred a Function yea when it was notoriously knowne unto the Sinod what persecutors they have been and yet would be of such men as the Sinod did consist of were it in their powers their words and actions still expressing their deadly hate both to them and the Government they would establish and yet for those men whom they so hate not only to make use of them to fill up their Classicall Parishes whereby to make themselves potent Wherefore the Presbiterians imploy Cavalier Priests in the world in having such numbers of Parsons and Viccars under their Jurisdiction but also to procure augmentations to the livings of divers of them either to the end that they may be more willing to submit to their Government or else to requite the good service they have already done for the Nation Now let all true Christians judge what will be the event of What hope of good can be expected from them the Presbiterian Government in this Nation by admitting such Antichristian Priests to preach Christ and what likelihood there is that such Priests should make choyce of Round-headed Elders c. if there be any in his Parish and what hopes of peace and truth can be expected when so many villaines shall be permitted to doe mischiefe by sowing tares amongst the wheat SECT 3. Obj. VVEre not those Priests you speake of lawfully called to their function or office Ans I deny they were for they cannot be lawfully called to Cavalier Priests not lawfully called to their office that office or function except either by an immediate calling from God as the Prophets and Apostles were called or by God and Man as was Matthias and the foure Deacons viz. by the Spirit of God and the Church where they are to officiate but that these Priests afore-named have neither of these callings will appeare by these reasons 1. In that immediate callings are ceased and therefore cannot Two sorts of calling to the Ministry of the Gospel viz. immediate and mediate be expected Gifts and Miracles being acted by the Apostles c. rather for the glorifying of Christ first comming in the flesh then after as will appeare by these Scriptures Joh. 20. 29 30 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. c. As also in that the Man-hood of Christ is to be contained in the Heavens till the restoring of all things Act. 3. 21. therefore they that expect men to be so called and so gifted as the Apostles were to rebuild the Spirituall Jerusalem or to extract the Church of Christ out of the world and Antichristianisme may as well expect Christ comming None called now as were the Apostles againe in person which cannot be for the reasons formerly alledged and therefore it is impossible for them or any other to be so called to the publick Ministry in the Church of Christ in these times 2. As these Priests have not this immediate calling from God so are they not rightly constituted to their office by the immediate calling of the Church of Christ viz. according to the example of the Apostles in their constituting of Ministers it being then effected by the generall consent of the Church as of the Apostles Elders and Brethren as hereafter I shall make appeare at large SECT 4. Qu. WHat manner of calling have they Ans No other then the false Prophets had What calling the Cavilear Priests have whom the Lord himselfe complaineth of for preaching in his name and he had not sent them Ezek. 11.
be compared to the dis-heading of an Hidra where the separating it from the Body as Historians say produceth an hundred like unto it selfe so their taking off Prelacy from 26. Bishops wil be the cause of producing of so many hundreds yea if not of so many thousands which wil if suffered be as Pontifficall as they were if not worse And thus have I done with the second branch CHAP. VII The seventh Chapter treateth of Tithes c. SECT 1. THirdly they doe not only erre in permitting Against their exaction of Tithes under the Gospel of utter unfit Instruments for the use of the Ministry as also in assuming an unlawfull power unto themselves but they doe also erre in respect of the maintenance which they themselves and the rest of their fraternity now and yet hope to enjoy viz. their maintenance by way of Tithes which I thus prove All such meanes of maintenance as is extorted by the Clergy contrary to the will and appointment of Jesus Christ and the practise of the Apostles aâ—e Antichristian and so a breach of the Covenant But the Sinod and their Creatures extract by violence such Exaction of Tithes a breach of the Covenant things as Christ never set apart or the Apostles ever enjoyed viz. the tenth part of their Auditors estates for their maintenance Ergo the Sinod and their Creatures are wilfull opposers of Christs directions in that particular of maintenance as wil fully appeare by these texts of Scripture viz. Luk. 10. 7 8. where Christ willed his Apostles not to take the tenth of peoples estates to whom they preached but to accept of such things as were or should be set before them by such to whom they should preach or were willing to receive them And if the Apostles were to be so satisfied and contented how much more ought the meare titular Priests of these times to be content with the like stipent their deserts being compared together neither was it ever the property of the Apostles of Christ whom the rabble of Baals Priests in these dayes pretend to be followers to covit such a proportion for their livelyhoods SECT 2. PEter could say Silver and Gold have I none Act. 3. 6. He The Apostles not covitous of money also exhorted not to preach for filthy lucre but of a ready minde 1 Pet. 5. â— and the Apostle Paul could testifie of himselfe that he had covited no mans silver neither did he seeke theirs but them 2 Cor. 12. 14 15. yea were it that they had given him nothing yet he concludes a necessity to be laid upon him and a woe pronounced against him if he neglected the preaching of the Gospel and that his reward was to make the Gospell of Christ without charge 1 Cor. 8. 16. 18. as also that his owne hands had ministred to his necessity Neither can it be gathered from the New Testament that the Apostles or Disciples of Christ had either Parsonage Viâ—caridge Surplisse-fees or the like neither are they so much as named in it Obj. Tithes were given before the Law as by Abraham to Melchisadeck Gen. 14. 20. as also under the Law and therefore now Ans By the same rule Sacrifice being offered before the Tithes no mâ—ne payable now then Sacrifice is to be offered Law as by Caine Abel Noah Abraham c. as also under the Law ought likewise to be offered by us now for the same injunction which tyeth us to observe any part or parcell of the Leviticall Law of Moses obligeth us to observe all and yet as full of levity as they are I suppose they wil not impose all that Ceremoniall Law upon us however I hope we have more grace then to be perswaded to it by them Againe it is evident that the Tithes under the Law was given as a portion to the whole family of Levi so that they had no other maintenance allowed them for their whole Tribe Numb 18. 20 21. but we have no Let them practiâ—e 〈◊〉 of beâ—sts 〈◊〉 they hâ—ve done thâ— soules of meâ— such Tribe amongst us It was also given them for their service at the Tabernacle of the Congregation viz. for killing of sheep and â—xâ—n and offering them in Sacrifiâ—e now when we have the like kinde of service to imploy them in we wil allow them wages of the like nature but untill then I advise them to be sparing and to practise that trade of Butchery which is farre fitter for many of them then to officiate in that sacred Function which they have so audaciously taken upon them SECT 3. Obj. THe Apostle telleth the Corinthians that he had robbed other Churches taking wages of them to doe the Corinthians service 2 Cor. 11. 8. Ans Take notice withall how farre the Aâ—â—stle justifieth The Apostles maintâ—ined by a free benevolence himselfe in so doing in that 〈◊〉 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 Robeâ—y and yet that Robery was nâ— otâ—er tâ—eâ— by 〈…〉 of such to whom he had formerly 〈◊〉 〈◊〉 〈◊〉 to the faith as may appeare by the nâ—nth verse of 〈◊〉 〈◊〉 where he acknowledgeth that his supply at Coâ—iâ—th 〈…〉 â—y the Macedonians which â—enevolâ—â—â—â— was 〈◊〉 of 〈◊〉 c. Obj. The Apostle pleadâ—â—â—r 〈◊〉 〈◊〉 to â—â—m from the Church 1 Cor. 2. â— 9. 10 c. Ans Let such as plead Paâ—ls priviledge be of Pauls temper Such as plead 〈◊〉 priviledges 〈◊〉 to be of his â—â—mper and practise who before he demanâ—â—d any thing aâ— dâ—â— unto him doth in the three first Verses of that Chapter prove himselfe to be an Apostle and that they of whom he required such things were his workmanship and seale of his Apostleship in tâ—e Lord viz. that under God he had been a meanes to draw them from darknesse to light and from the power of Satan unto God yea he referreth it to their Conferences whether he were such an one or no Are not yee my woâ—kmanship in the Lord c. now when any of these Priests can so justifie himselfe in truth and sincerity of heart it is fit he should be recompenced with that reward the Apostle pleadeth for which certainly was no matter of Tithe for if so had Paul been of the temper of our Leviticall Blades he would not have used those milâ—e expressions to perswade them but rather have taken it by violence from them The Apostle Paul very 〈◊〉 full of his 〈◊〉 〈◊〉 But certainly had Tithes been due to the Ministers of the Gospell the Apostle Paul writing so many Epistles and speaking in so many places concerning the maintenance of Ministers was very much to blame that could not thinke on at one time or other to call his many and great Livings which he possessed either by the name of Bishopricks Parsonages c. or to have have written particularly and punctually for his Tithes or Surplisse-fees O such a passage had been worthy to have been printed in letters of Gold and guarded with Angels of the same mettell SECT
4. Obj. THe Apostle exhorteth them that are taught to communicate to him that teacheth in all good things which cannot be effected but by way of Tithes Ans Such gratuities may be effected and not by way of Tithes Tiâ—hes noâ—â—f necessity for if I give a Crown or an Angel out of my estate to a Minister may he not be said to participate of all my estate certainly it cannot be denied Obj. If Ministers should stand to the reward of what men shall freely give them they are like to be poorely recompensed for their paines Ans Farre better then the Apostles were for they did not only want the benefit of Tithes but they also suffered impriâ—onment and persecutions as the Scriptures doth plentifully witnesse the Apostle Paul could say that bonds and afflictions waited upon him where ever he went such was the condition of the Apostles and Disciples of Christ which now to suffer by these fine todd Priests would prove a very hard taske for the most zealous of them to take out Obj. Three parts of the Kingdome will give nothing to a godly painfull Minister Ans Three parts of the Common-wealth and a third part There will be a sutablenesse betwixâ— the fâ—â—ck of Christ and the true Pastors of it of the fourth wil not be found sit materials for the building of the new Jerusalem or Church of Christ and therefore as there wil be but a little flock of sheep so wil they stand in need of the sewer Shepheards and doubtlesse God hath so ordered it that they should be alike suitable to the flocke for I am verily perswaded that three parts of the Clergy of this Nation and a third part of the fourth wil not be found fit Pastors for the flock of Christ Obj. You seeme to be of a very strange opinion doe you ever thinke to see such things come to passe as the cashering of so many of the Clergy as you speake of Ans Truly until all such of them as I have named viz. the Cavalier Priests be outed of that Function or calling they have so arrogantly usurped viz. as Successors of the Apostles of Christ being as meere Antagonists to them as light and darknesse Heaven and Hell there can be no true Reformation yea until the best of their grime have disclaimed that Antichristian Calling by which they claime their Office it being as they very wel know or may know quite contrary to the election of Pastors in the primative times who was neither so initiated into their office or maintained by any such donation as that of Tithes which the greatest part of the best of them plead for Therefore to conclude our Discourse concerning Tithes whether belonging to Parsonages or Viccaredges as of Corne or Hay Piggs Geese egges c. I am confident that the Pope Cardinals Jesuits Monkes Fryers Abhots with all the rest of that Hierarchy of Rome as also the late Arch-Bishops Bishops Deanes Deanes and Chapters Arch Deacons c. may as justly claime their former Stipends or Church dues as they call them which they once enjoyed amongst us as the present Priests their Parsonages or Viccareges they having no more right to them from the Word then the other before mentioned Obj. Them you formerly mentioned had their Revenues taken from them by the Civill Magistrate but so have not these yet therefore they may justly claime them Ans It is yet to prove that the Civill Magistrate hath a power to dispose of the Common-wealths Estates in a Spirituall cognizance their office being meerly Civill as I have shewed especially towards the maintenance of the grand enemies to Christ and the Common-wealth as they very wel know as also in that they have no warrant for any such maintenance albeit for the best of their Tribe as I have proved at large and therefore for the Civill Magistrate to dispose of mens Goods to the maintenance of Antichristians is more then they ought to doe or can justifie from the Scriptures that of Presbitery being a Hierarchy as the other and therefore to be abâ—lished in each particular as the other and that without respect of persons as the Covenant injoynes Obj. They of the Presbitery have been sâ—ch as have stood up with you in defence of Religion as also by whâ—sâ— meanes you have provailed against the common enemy viz. the Hierarchy of Bishops c. and will you now contemne them Ans The Bishops by thâ— same rule might have pleaded the like priviledge for they also did well in their time by opposing the Popes grand Hierarchy in this Nation but yet notwithstanding being pressing forwards towards a fuller Reformâ—tion the Civill Magistrate hath abolished them being the neâ— subordinate Hierarchy c. now this of Presbitery being 〈◊〉 a whelpe of the same Litter as I have and shall proâ—e they are also as much ingaged to suppresse it notwithstanding 〈◊〉 can be said in vindication of them Yea it is worthy the observation of all Christians how the Grandâ—es of that 〈◊〉 have also through the just judgement of God 〈◊〉 the very 〈◊〉 course to that end as have the rest of the Hieâ—â—rchies 〈◊〉 viz. by the cruelty that they would have imposed upon 〈◊〉 as would not imitate them in their wayes the first with 〈◊〉 and Faggâ—â— the second by Banishment c. and these by the impâ—isonment c. they had obtained for their opposits by an Ordinance of Parliament which aforesaid Cruelties hath been and is like to be the ruine of themselves whereas otherwise if they had been more modest in all probability they might have been continued to this present time in pompe sufficient for such opposers of the truth as the other were and this of Presbitery now is And therefore Jack as thou didst imitate So thou must likewise suffer 't is thy fate It cannot be avoyded thou must be Deprived also of thy Hierarchy The fourth part of Româ—s ruine by Wâ—ite-Hall c. Treateth how the Church of Christ may be restored to its Primatâ—vâ— purâ—y in its Gatherers Members Discipline and Government and that Jure Divino or according to the will and appointment of Jesus Christ ANd I John saw the holy City the new Jerusalem comming downe from God out of Heaven prepared as a Bride adorned for her Husband and I heard a 〈◊〉 ort of Heaven saying the The Pieface Tabernacle of God is with men and he will dwelâ— with them and they shall be his people and God himselfe shall be with them and be their God and God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away and he that sate upon the Throne said behold I make all things new And be said unto me write for these words are true and faithfull and he said unto me it is done I am Alpha and Omega the beginning and the end I will give unto him
we may read Luke 3. where he exhorteth the Jewes to bring forth fruits meet for repentance or as became penitent men and nor to think it were sufficient then to say they had Abraham to their Father in that the time was come that they must expresse that faith publickly themselves which was in Abraham and that if they refused so to doe that then rather then God would wâ—nt a people to professe him he would raise them out of the very stones that should effect it and this was in regard of the then so neare approach or manifestation of the person of Christ who was the light it selfe and thus each of these Baptismes did prefigure other untill it came to the highest pitch viz. the most glorious Baptisme of Christ viz. of the Holy Ghost and of Fire which was accomplished at the day of Penticost Act. 1. 2. 3. 4. at which time it was delivered in its full perfection SECT 8. Obj. BY your owne acknowledgement the Sacrament of Baptisme having attained its perfection it ought to be delivered now in that nature or else it is not punctually exhibited by him who doth administer it Ans That doth not follow for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the â—east of Penâ—icost was never given in that power and efficacy by the Apostles as was then by Christ that being a Baptisme which Christ did peculiarly promise to bestow upon his Disciples only to the end they might be inabled the better to carry on that great designe he had then to act by them as will appeare by our Saviours expressions Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire c. intimating them only whom he meant to implâ—y as also ver 8. but yee shall receive power after that the Holy Ghost is come upon you and yee shall be witnesses unto me c. Obj. We read that whilst Peter prâ—ached to Cornelius and his Kinsmen that the Holy Ghost fell upon them and that they spake with tongues and glorified God Ans But we read not that the Holy Ghost appeared in the VVhy miracles were pâ—â—mitted shape of clâ—ven tongues like as of fire c however the gift there spoken of was not the donation of Peter himselfe but of Christ neither can it be expected that the like gift of the Holy Ghost should be now given as was then by the Apostles in regard that such Miracles was only permitted for the bringing in of the Gospel into the world as also for glorifying Christs first comming in the flesh and albeit the Apostles had power to give the Holy Ghost yet did they not alwaies exercise it for when Peter baptized that number spoken of Act. 2. 41. it is not said that he gave the Holy Ghost with it neither is it said to be given to the Jaylor the Eunuch Lidia and many others Obj. In all the places you have named it is not said that the Holy Ghost was not given at the time of their Baptizing so that iâ— is only your suspicion that it was not given at that time Ans It is punctually proved Act. 8. in that passage concerning Baptisme admiâ—iâ—â—red without the donation of the Holy Ghost Philip and the Samaritans whom he is said to have baptized ver 12. as also of Simon Magus ver 13. yet notwithstanding that baptizing them by Philip it is said that the Apostles being then at Jerusalem sent Peter and John unto them who is said in the 15. ver to pray for them that they might receive the Holy Ghost for as yet saith the text in the 16. ver he was not fallen upon none of them only they were baptized in the name of the Lord Jesus And in the 17. verse it is said that they laid their hands upon them and they received the Holy Ghost In which passage we may observe 1. That Philip did Baptize without the additionall gift of the Holy Ghost given with it 2. That it was not Johns Baptisme wherewith he did so baptize them but that of Jesus Christ and 3. That the Holy Ghost was given by other distinct parties after the Samaritans was so baptized by Philip. It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized and therefore it must consequently follow and that of necessity that Philip either had not the power to give the Holy Ghost or else it was no usuall thing for to give it upon such occasions SECT 9. Obj. PHilip being but a Deacon peradventure had not the power to give the Holy Ghost to them Samaritans Ans If he had power to Baptize and not to give the Holy The Holy Ghost seldome given at the time of Baptisme Ghost it proves that such an one may Baptize as cannot give the gift of the Holy Ghost so that you are met with either way yea it doth plainly appeare by Scripture that the Holy Ghost was seldome or never given in the act of Baptisme but sometimes before Baptisme as at the Sermond made by Peter to Cornelius Act. 10. 44. and sometimes after Baptisme as in that fore-named passage of the Samaritans yea it is without dispute that such might Baptize who could not or at least did not give the gift of the Holy Ghost with it Instance in Philip as also in that passage touching Cornelius where Peter is not said to baptize them to whom he preached for the text saith he commanded that they should be baptized now whom was there present to command but either Cornelius or his Kinsmen or his six Brethren which came thither with him from Joppa and for Cornelius and Kinsmen to baptize one another is rediculous to imagine therefore it must needs follow that it was the six Brethren or some of them which had not Cornelius and his company formerly received the Holy Ghost 't is likely they could not have obtained it by any donation from them but whether them Brethren had the power to give the Holy Ghost or no it is apparent that divers have been baptized at which time the Holy Ghost hath not been given as in Acts 18. 8. c. by all which it appeares that Baptisme may be administred by them who could not or at the least did not give the Holy Ghost with it SECT 10. Obj. THe Apostle seemes to câ—â—â—radict that Precept given by our Saviour unto tâ—â—â— Mat. 28. 19. willing them to baptize in the name of the Father Son and Holy Ghost it being the Apostles practise to baptize only in the name of the Lord Iesus as these Scriptures witnesse viz. Act. 2. 38. and 10. 48. 19. 5. 8. 16. Rom. 6. 3. Ans There is no question but the Apostles did follow that VVhy the Apostles baptized in the name of the Lord Jesus direction of our Saviour during the time he was resident in the flesh with them but after his ascention
their usuall practise was to baptize in the name of the Lord Iesus the reasons of which might be these viz. 1. Because that then they knew that through faith in him alone viz. as he was the Son of God and the Redeemer of his elect we should receive remission of fins and eternall life 2. In that they were satisfied that in him was contained the other persons in the God-head viz. the Father and the Holy Ghost in whose names they formerly used to baptize 3. In that they were to preach Salvation only in his name Act. 4. 12. of which Misteries before his ascention they were almost if not altogether ignorant as may appeare by their question unto him Act. 1. 6. Lord wilt thou at this time restore the Kingdome againe unto Israel Intimating that they knowing him to be of the Seed of David according to the Flesh thought he would like another Alexander the Great in a glorious manner have restored their former immunities and priviledges which they enjoyed before their Conquest by the Romans to which thing the request of the two ambitious Sutors did alude unto Mat. 20. 20. c. CHAP. IIII. Treateth of Johns and of Christs Baptisme c. SECT 1. Objection IT seemeth there was a difference betwixt the Baptisme of John and that of Christ Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again such as were formerly baptized by Johns Baptisme Ans It was requisite that Beleevers should not only be baptized to him that was to come to which only Johns Baptisme did tend but that also they should be baptized in his The difference betwixt Christs Baptisme and that of Johns name being already come for otherwise the Baptisme of John and the Baptisme of the Apostles were all one and the same both of them Preaching and Baptizing to repentance as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers SECT 2. Obj. BVt it seemeth that the Baptisme in the name of the Lord Jesus was not altogether sufficient of it selfe without the gift of the Holy Ghost which the Apostles is said to give unto them who had been formerly baptized in the name of the Lord Jesus by the laying on of their hands as in Act. 8. 16 17. Ans The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the Hâ—ly Ghost with bapism moâ—e then wiâ—h preaching alwaies confined to the act of Baptisme yea very seldome or never as I have shewed neither did the Apostles or any other offend in not giving it at that present time of Baptisme in regard there was no such command given by our Saviour to his Apostles as that the one should not be administred without the other or that he that had not the donation of the Holy Ghost should not administer the Sacrament of Baptisme as appeares by the Samaritans who received that Sacrament and not the Holy Ghost imediatly at the same instant as an inseperable concomitant annexed unto it as also by them whom Paul is said to lay his hands upon Act. 19. 4. 5. by all which it appeares that the gift of the Holy Ghost was chiefly given to the Apostles to testifie the dignity and excellency of their calling and Ministry and no more a concomitant to their Baptisme then to their Preaching it being as well given at the act of one as of the other instance in Peters preaching to Cornelius c. and therefore it may be as wel argued that none ought to preach but such as is of Peters ability to give the Holy Ghost with it as that none ought to baptize but such as are able yea and doth give the Holy Ghost with it But in regard that it is manifestly apparent that such have Baptized Such might Baptize that should noâ— or at the least did not give the Holy Ghost with it as either could not or at the least did not give the Holy Ghost with it we may safely conclude that he that is thought able by the Church to exercise the duty of a Pastor as Philip the Deacon was to the Samaritans may also administer the Sacrament of Baptism And that such Ministers or Pastors may permit such of the Brethren whom they think fit to execute the same office and that by the aforesaid example of Peter as Act. 10. 48. as also Act. 2. 41. where it is very probable that the Apostles made use of such Brethren as assistants to baptize who had formerly been baptized of them SECT 3. Obj. THere be divers who strongly affirme that the Baptisme in the name of the Lord Jesus was not a baptisme by water as was that of Johns Baptisme Ans It is manifestly apparent that the Baptisme which was Christs Baptisme a baptisme by water instituted and administred by the Apostles in the name of the Lord Jesus was a Baptisme by water as that of Johns and that by comparing of these Scripture viz. Act. 8. 16. with the 36. and 37. verses of that Chapter in which texts of Scripture we have first a description of that Baptisme by which Philip the Deacon baptized the Samaritans viz. the baptisme in the name of the Lord Jesus ver 16. and in the other texts of Scripture we have also the aforesaid Philip baptizing the aforesaid Enuch in water Now that Philip and the Enuch should goe into the water and yet Philip not to Baptize him with that water into which they entred would be a paradox 2. If that Philip so baptizing him should baptize him with any other Baptisme then that with which he had formerly baptized the Samaritans would be as strange as the other but both being confessed which with modesty cannot by any rationall man be denyed viz. that Philip baptized the Ennuch in the name of the Lord Jesus and also by water it must needs follow that the Baptisme of Jesus Christ was a water Baptisme as was that of Johns the difference being only that afore mentioned viz. that Johns baptized unto Christ as to come and the Apostles unto him being already come Again it would be as frivolous as the other to imagine that Philip should baptize in the name of the Lord Jesus with water and the rest of the Apostles and Disciples should baptize in the same name without water or that Philip did baptize and was ignorant of the manner and matter how and with what to baptize and therefore I admonish such as oppose this truth not to persist any longer in their obstinacy or give any further occasion to the enemies of God to blaspheame in that they who seeme to stand most for Christ most to villifie and nullifie his ordinances Obj. After what manner would you have Beleevers Baptized now Ans In the act of Baptisme the present Brethren are too rigged The present Brethren too rigged in the act of Baptisme which hath been some hinderance to the
you should not be satisfied with this that hath been spoken he giveth you fuller satisfaction in the latter clause of the second verse where he addeth to the former number of Saints spoken of at Corinth All that in every place call upon the name of the Lord Iesus now if you would have all that in every place call upon the name of the Lord Jesus to be of the representative Church then we shall soone agree Againe the second Epistle to the said Corinthians is said to be written to the Church of God which is at Corinth with all the Saints which are in all Achaia now shall we thinke that the Church at Corinth with all the Saints in Achaia were only of the representative Church if so what kinde of people would you have the rest of the Body to consist of SECT 5. Obj. I Must confesse by this you have spoken it is evident that Paul wrâ—t them Epistles and the rest to the reall Body of the Church to whom he sent them Ans If you had not I could have instanced in divers other places as Ephes 1. 1. Phil. 1. 1. Col. 1. 1. wherein then doe you require any further satisfaction touching the point in question which may not be concluded from your confession Obj. What can you inferre from my confession which may availe you in your enterprise Ans As much as possible I can desire for by granting to this That which was written to â—hâ— whole Church doth â—elâ—ng to the whole Church to effect which indeed you could not avoyd it must of necessity follow that whatsoever is contained in those generall Epistles to the whole Body of the Church must belong to the whole Church and not to any members set apart from the whole which you would have a representative Church Obj. You seeme to have read Doctor Stewarts Dupley to M. S. alies two Brethren who were Independants Ans Yes I have read the first and second part of it but the title of Independant which he putteth upon the quinque Eclesian Ministers rather suteth with himselfe Obj. Why doe you take him to be an Independant Ans Yea rather then the other for he that will rather subscribe He is no Independant that doth depend upon the Scriptures to the judgement of any reforming Church now extant then to the president left by Christ and his Apostles may certainly he termed an Independant rather then they who doe subscribe to the practise of the Apostles and doth relinquish the other But Doctor Stewart and the the rest of the Presbiterian Faction subscribe to the tradissions of their Orthodoxall Divines as they call them and not to the Apostles as I shall clearly make appeare Ergo such men deserve the title of Independants and not the other whom they so terme SECT 6. Obj. VVOuld you not have them depend upon their Classicall Provinciall and Nationall Sinods Ans We finde no such termes of prâ—heminence in Scripture as No such termes as Classical Provinciall or Nationall Sinods found in Scriptures I have formerly told you and therefore we are not to allow of any such place of dignity and if there had been a dependancy belonging to the Apostles after the Assention of Christ certainely it had belonged unto Peter as I have formerly shewed but that the Apostles did not absolutely depend upon the judgement of Peter is manifestly cleared at the decision of the controversie about Circumcision Act. 15. the due observance of which Dispute wil fully cleare the matter in question For 1. We finde that the Assembly collegated together to decide that controversie was not meerly the Apostles themselves who certainly either then or since was the most able to have decided it of themselves but we finde in the same text that the Apostles admitted also of the Elders of the Church then with them at Jerusalem yea and not only these but also the Brethren so that it is manifest that Counsell consisted of the reall Body of the Church then at Jerusalem and not of any members set apart from the whole 2. We read that albeit Peter was the first that opened the The Brethâ—en had a joynt interest and concurrency in all matters concerning the Church case in that difference as commonly he was in all other in regard of his boldnesse yet did the Apostles and Elders and the rest of that Church rather allow of the judgement of James then of Peter as we have it in the 22. verse of that Chapter whereas had they been absolutely to have depended upon Peters judgement it had been a presumption in James to have spoken or if they had been to have depended upon the judgement of James it had been the like for Peter to have spoken but that they were not bound to depend on either of them or any of the rest may appeare in that either all or most of them used their Christian liberty in the matter of Dispute as either Peter James or any other of the Assembly as cleerly appeareth in the seventh Verse 3. It is also evident that not only in this matter of controversie but also at other times yea the Apostles never urged the Church to confide in their Judgement or Doctrines further then they found it consonant to the Scriptures witnesse the Bereans whom they commended for so doing Act. 17. 11. SECT 7. NOw it thus appearing that there was no Priority amongst No priority amongst the Apostles the Apostles under their immediate calling why should there be any amongst the Ministers of Christ under their mediate calling if not amongst them equals why amongst these Againe to depend upon any unlesse we knew him or at least did beleeve him to be infallable were a meere madnesse and absolute Popery yea in such a dependance the Papists are to be commended above the Presbiterians for their dependance upon the Pope is on no other ground but that they think he cannot erre but I suppose the Presbiterians wil not deny but that their Classicall Provinciall and Nationall Sinods may and doth erre and therefore to depend solely upon such is no lesse then popery Obj. They hate Popery they will depend upon the Canonnicall Scriptures of the Old and New Testament Ans If so therein they agree with them whom they terme Independants and this they may doe without appealing to their Classicall Provinciall and Nationall Sinods for in matters of Divinity to appeale to such is either that we hold them to be infalible or our selves novices Againe thus to depend is to run What it is to depend upon one another our selves into an infinitum as from the Brethren to the Elders from the Elders to the Pastor from the Pastor to the Classis from the Classis to the Provinciall and from the Provinciall to the Nationall which if not infallible to whom unlesse to the Pope Obj. They hate the Pope I told you to the Canonicall Scriptures Ans And I tell you againe that the Canonicall Scripture
must then be the Umpire when all is done CHAP. VI. Treateth of the judgeing of Scripture c. SECT 1. Objection WHo must be Judge of the truth of the Scriptures touching such particular differences as may arise in controversie Ans Who was Judge betwixt the Apostles Paul and Barnabas and the noble Bereans in any difference The Scriptures must be the Vmpire when all is done of opinions which they either were or might be formerly possessed of before or during that time the aforesaid Apostles were conversant amongst them was it not the guidance of the Spirit of God the only true interpreter of Scripture which did dictate to them the truth thereof Which spirit of discerning they obtained by their industry in studying the Scriptures daily Act. 17. 11. SECT 2. Obj. TRue that indeed is the only interpreter of the Word but is it not more likely that Learned men should have it rather then them that have little or no learning such as Coblers Tinckers Weavers Millers c. Ans What was Aquilla Prisilla or the reall Body of the Church in Corinth unto whom the Apostle Paul gave way to Prophecy 1 Cor. 14. 41. yea and willeth them to covit it chap. 14 39. were they all Accademicks Againe if the Spirit of God be confined to Learning then such as are illiterate are voyd of it and so consequently are not the children of God for the same Apostle saith that if any man have not the Spirit of Christ he is none of his Rom. 8. 9. Againe if the Spirit of God be confined to Learning then the greater Schollars the greater measure of the Spirit and so consequently the Church of Rome would carry it from all the Churches in the world which I presume you will not condescend too yea the contrary is most evident as may appeare by them learned ones at Athens Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians from the seventeen verse to the end of the Chapter as also Jam. 2. 5. and then tell me if it be not more probable for such whom you terme illiterate fellowes to have the Spirit of God rather then the great Rabbies and Doctors of the world and if so consequently they have more knowledge in the Scriptures for the Spirit searcheth all things even the deep things of God as in the tenth verse of that Chapter by which they are made more fit and able to teach then the other yea and ought so to doe no man being to hide his tallent but to put it into the banke Mat. 25. 27. c. Againe all Scriptures are given by inspiration and 2 Tim. 13. 16. and not of private interpretation 2 Pet. 1. 20 21. But holy men of God spake as they were moved by the Holy Ghost so that it is impossible for the greatest Schollar in the world to apprehend the mistâ—ry of them being in a carnall condition yea to such they are foolishnesse and therefore not regarded or esteemed of them further then they can accomplish their owne private ends by making a seeming shew of their affâ—ction to them as is too apparent witnesse the Hypocriticall Clergy of the times who preach meerly for matter of Stipent or Wages as if Christ intended to make a Trade of his Ministry yea I appeale to the consciences of such parents who put their Children to the Vniversity whether it be not more out of an intent to get their Sons Livings viz. a Parsonage c. then out of a cordiall desire to advance the Kingdome of Christ by all which it is manifest that such Mechanick men as you have named being endowed with the Spirit of God may doe better service in the Ministry of the Word then the most learned Doctors in the world being most of them destitute of it and therefore cannot discerne the things of God SECT 3. AGaine the same question might have rissen betwixt the aforesaid Apostles and the Bereans yea doubtlesse the Apostles might rather have blamed the Bereans for not confiding in their judgements then the Presbiterian Sinod the Independants for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for compaâ—â—â—g their Doctrin with the Scripture them in their expositions of the Scripture and yet they were so farre from envying the Bereans for not presently complying with their Doctrines untill they had compared them with the Scriptures as that they applauded them for it Again of the two one would have thought the Bereans should have grounded upon the Apostles judgement then their owne but we see that such a christian liberty was given them by the Apostles as that they were not constrained to beleeve they rather desiring to leave the issue of their Doctrine to the opperation of the Spirit of God by which they might be guided in the truth which being but one would make their judgements one as it did at length So in like manner ought the Spirit of God to have its opperation betwixt Teachers and Hearers and not because men will not immediately comply with mens Doctrines to raile upon them and call them Schismaticks Hereticks Independants c. when as indeed if the Raylors themselves would act the Bereans part they would not long continue in their owne present judgements in many things SECT 4. Obj. IS any Church now extant so infallable that it needeth no advice of any Ans No Church ought to be so esteemed upon earth infallability One Church may advise with another ought only to be ascribed to the Spirit of God in the Scriptures and for matter of advice and counsell in any Spirituall matter it is requisite that one Church make use of another as the Church of Antioch did of the Church at Jerusalem but not absolutely to depend upon them Obj. Did not the Church of Antioch depend upon the determinate conclusion of the Church at Jerusalem Act. 15. 2. Ans The text doth not say that they did absolutely depend The Church at Antioch did not depend on that aâ— Jerusalem upon it but that it sent to the Church at Jerusalem about the question which doth imply that it was only to advise with them or to crave their judgements in the matter in controversie and not to resolve right or wrong to depend upon their judgements as also in that the Messengers which were sent were Apostles as the other were to whom they were sent and as infallible as the other and so their equals as the Apostle Paul testifieth of himselfe Gal. 2. 6. Againe suppose that the Church at Jerusalem had determined that the Church at Antioch should have admitted of Circumcision and enjoyned it upon the Brethren at Antioch were either the Apostles or them of Antioch bound to have obeyed them decrees knowing that all such Ceremonies were ended in Christ Obj. No in that they ought to have obeyed God rather then Man Ans Then you conclude that
such injunctions as be commanded Authority ought not to â—e obeyed in unlawfull â—hings by the greatest authority being contrary to the Word of God ought not to be obeyed and if so why ought we now to depend upon a Presbiterian Sined who are farre inferiour to the Apostles or to obey them in such commands as are as contrary to the will and appointment of Jesus Christ as Circumcision was to them of Antioch being abolished as aforesaid SECT 5. Obj. DOubtlesse Paul at that time did depend upon the Apostles as well as at other times as when he went up to Jerusalem to see Peter Gal. 1. 18. Ans That is weakly argued Paul went up to Jerusalem to Paul did not depend on Peter see Peter ergo he depended upon him whereas it doth cleerly appeare that Paul had no such intent for in the precedent verses of that Chapter he acquainteth the Galathians with his conversion and that after which he communicated not with flesh and blood neither went he up to Jerusalem to them that were Apostles before him but that he went unto Arabia c. Loe here was a great dependancy upon his fellow Apostles when he preached for three yeares space without their knowledge and consent yea so farre was he from depending upon Peter that meeting with him at Antioch he withstood him to the face Gal. 2. 11. all which actions certainly declare him to be no dependant either to Peter or any other Apostle For where there is a dedendancy there the dependant is confined What a Dependant is to the conclusions of him on whom he dependeth but Paul went not to Jerusalem to receive any conclusions from Peter but only by way of conference as appeareth by the second Chapter and the twenty sixth verse Now seeing there was no dependancy amongst the Apostles under their immediate calling one to another by way of infallability but only by way of conference why ought there to be any now amongst the Ministers of Christ under their mediate calling they being the same one to another under that calling as the Apostles were under the other SECT 6. Obj. VVHerein consisteth the chiefe difference betwixt the Presbiterians and Independants Ans In that the Independant doth only depend upon the The difference betwâ—xt the Presbiterian and Independant dictates of the Spirit of God in the Scriptures and the Presbiterian upon the corrupt Churches of the times by which way they shew themselves Antichristians then Christians rather of them of Thessalonica then of them of Berea Act. 17. 11. Obj. Doe you thinke the Presbiterians goe about to foster any knowne tâ—nent of popery Ans I have already proved that they doe retaine severall tenents of Popery as also this of Superiority and infallability for were superiority in the Clergy tollerable then why ought we to have subdued it in Bishops Arch-Bishops or in the Pope himselfe Obj. Because there is no such Titles as Pope c. found in Scripture Ans Neither is there any such Title of preheminences as a We may as lawfully retaine Arch-Bishops c. as Classicall Provinciall and Nationall Sinods Classicall Provinciall or Nationall Sinod each of which excelling other in dignity as that of Bishops c. and therefore as direct Popery as the other and more rediculous in that they would have each of these degrees superiour one to another and yet the members of each of them to be equals And if so why might we not have retained Bishops and Arch-Bishops and so on to the Popes Holinesse for he termeth himselfe Servâ—â— servâ—rum Dei to cullour his Hipocrisie Now if you would not have this termed Popery in grosse we will call it double refined Popery Obj. Why so Ans Because it hath received two refinings from the grosnesse Presbitery double refined Popery of the error whereof Lordly Prelacy was the first and that of Presbitery the second retaining part of the same spaune of Antichristianisme as did the former Obj. In what respects Ans In that all Majority and Preheminency amongst the Ministers of the Gospel being taken away that they will yet strive to uphold it by these three degrees afore-named SECT 7. Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements without any to controule them in their errours Ans Who art thou that judgest another mans Servant since What ought to be done in case of error in the Church he standeth or falleth to his owne Master Jam. 4. 2. yet to prevent such evils it will be requisite that a confession of Faith be drawne up and that none be admitted but such as make publick confession of it desiring to be admitted a Member of that Society as also promising to walk in obedience to it Obj. But in case such an one as is admitted a Member decline from the covenant which he hath taken what meanes must be used to reclaime him and reduce him to â—â—e obedience of it Ans In such a case as if he refuse to be ruled by the Church whereof he is a Member it is requisite that advice be tendered him from neighbouring Churches Obj. But what if he refuse to be admonished by them Ans In so doing he is not only a violater of the Covenant which he hath ingaged in but thereby indeavoureth as much as in him lyeth to make a fraction in the Church which rather then he should effect it is requisite that one Member should perish rather then that the whole body be ruinated Mat. 5. 30. SECT 8. Obj. VVOuld you have Members ejected upon every occasion of difference Ans No unlesse the matter be capitall viz. to the subâ—eâ—siâ—â— of a fundamentall part of Religion Obj. But in case the greater part of the Church shall decline such a part of Religion what can the lesser part doe against them Ans The lesser part adhearing to the Covenant are to be esteemed the Church and not the other in regard they have violated their faith aed obedience and so are to seperate from them Acts 19. 9. Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us Ans It is requisite as the Apostle saith that Heresie should Heresie will advantage Gods glory be for thereby the truth is made more manifest 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London and published in the Common-wealth to such as know it to be rediculous and so of any other Sect or Heresie yeâ— I doe verily beleeve that it would more advance Gods glory in the Gospel if such lisenciousnesse were set at liberty as did not run it selfe into a Morall offence and that the forceing of such like to Hipocrisie it doth prove more damage to the Church of Christ then the other yea doubtlesse it would be a meanes to make such like people more ashamed of themselves then all the rigour that can be used against them they being of the nature of a
which may concerne The reall Church had power to chuse Deacons the Church where the reall body of the Church hath not to doe in his election SECT 5. Obj. SHew me where the reall Body of the Church at Jerusalem had power to elect Deacons Ans To prove that I instance in Act. 6. 5. where the multitude of Disciples is said to make choyse of the seven Deacons there mentioned Obj. It cannot be collected from that text that the multitude had a voyce in that election but if they had it was only in the instituting of Churches but not in a Church already established and furnished with all her ordinary Church Officers Ans When a Church is already established and furnished with all her ordinary Church Officers what need then hath it to elect more Officers but not to mistake your meaning your Argument is very weake yea very rediculous for if the reall Body of a Church gathered by the Apostles were permitted that priviledge and power by the Apostles themselves yea even in the first instituting of Churches which if ever a representative Church ought to have done of it selfe ought the most to have been then both by reason of the abilities of the Apostles above others as also to have been a patterne to all representative Churches for the future but seeing at that time when if ever it should have been done as a president to all insuing Ages it was not effected without a joynt interest and concurrence of the rest of the Brethren which appertained to that Church then present at Jerusalem how much more ought they now to enjoy that priviledge which the Apostles so confirmed upon them And seeing they were thought worthy by the Apostles to lay the foundation of the Church how much more ought they to be permitted as coasistants in the building if in the institution of Churches then gathered out of Judisme and Heathenisme why not in the like gatherings now out of Antichristianisme SECT 6. Obj. PVt the case they had a voyce in the election yet it followeth not that they had a voyce in the examining or judgeing of their sufficiency seeing they had not judgement or sufficiency of themselves to judge thereof Ans To see how you will prejudicate things How know you the abilities that them Disciples had yea you dis-allow that judgement to be in them Disciples which the text doth justifie of them for how could they have made choyse of such a man as Stephen and the other Deacons who is said to be full of the Holy Ghost if they had not had judgement to have discerned their abilities yea those of your owne judgement allowed them Disciples to have judgement in the examen of a Deacons life as D. S. granteth Obj. If they have judgement in the examen yet have they not judgement in his other gifts Ans Wherein is the Apostles ever said to question them more after their election by the Disciples but that forth-with after they were so elected and presented by the Disciples or Brethren to the Apostles and Elders they are said to goe to prayers and then laid their hands on them Act. 6. 6. Obj. Put the case that these Deacons were ordained by the consent of the people yet followeth it not that this consent was a voyce because it was not asked of every one apart Ans Put the case it signifieth what it doth signifie viz. that they were ordained by the content of the people which is that I stand for and for that their consent was not a voyce because it was not asked of every one apart I answer by a demand how you know they were not asked every one apart seeing the text is neither for it or against it neither is it needfull at all times in Counsels to put questions to particular voyces when the case is cleare as it is very probable it was to them Disciples in that they immediatly consented but however they agreed we read they did agree without any noyse of strife or division amongst themselves which you think to be a thing impossible to be done at any such occasion And seeing that election was so quietly carried on why may not the like be done in these dayes SECT 7. Obj. BY your former expressions you confesse that the Eldership and Presbitery of the Apostles and Elders did principally and authoritative act and not the whole Church or people they in a lower and lesse interest as by way of choyse vote and consent Ans It was very requisite that the Apostles of our Lord and How the Apostle had a preheminence above others Saviour Jesus Christ who was immediatly called by him to that purpose should have a preheminence before them who were but mediatly called by them but seeing there is no such immediate calling to be expected all being now called by one and the same mediate meanes whether it be to the Ministry or any other Office in the Church it is very fitting that the Members of each Church so called should likewise enjoy the same priviledge under the mediate calling as did the other under the immediate calling Obj. What priviledge would you have allowed the Church now under its mediate calling Ans That one Minister should not usurpe over another and so in the rest of the Offices in the Church neither to take place each of other unlesse upon a Morall respect of age zeale gifts or the like Obj. Would you not allow the Pastors and Elders under this mediate calling the same power which the Apostles and Elders had under their immediate Calling Ans Yes if they prove the like Proficients as did the Apostles and Elders but they of the Presbitery take farre more state upon them then did the Apostles and Elders as I have and shall yet make appeare SECT 8. Obj. IT is manifest that the Apostles did ordaine Presbiters and Deacons and gave rules concerning christian Discipline and had power of exercising censures over Presbiters and others which these places of Scripture as Act. 14. 13. Act. 6. 6. 1 Cor. 16. 1. 1 Cor. 14. 1 Cor. 5. 3. 3 Epist Joh. 9. 10. doe prove Ans It is acknowledged but I have told you and now tell The reall Body of the Church had an interest concurrence in all things appertaining to the 〈◊〉 you againe that there ever went a joynt interest and concurrence of the Church in all their proceedings which those Scriptures viz. by comparing the 15. and 23. verses of Acts 1. as also by comparing Act. 6. 3. 5. 6. Act. 13. 1 2 3 4. with Act. 14. 26 27 28. and so in the consequences of the Discourse in the insuing Chapter as ver 1 2 3 4 12 22 23 24 25 26 27 28 30. 33. as also the whole of all Pauls Epistles doe prove as I have formerly declared in that they were written to the reall Body of every Church to whom they were sent and therefore each thing concerned in them was also to be performed by
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places
judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messengâ—â—s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such pâ—rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing
of the Law and then the Apostles conclusion should be in vaine who faith I conclude that a man is justified by saith without the workes of the Law but if faith be excluded out of the workes of the Law then it is not commanded or contained in the Law for then it should be a work of the Law SECT 7. How the Popish writers would reconcile Paul and James NOw whereas Paul thus proving Abraham to be justified by faith without workes Rom. 4. 2. 5. and James that Abraham was justified through workes which at the first seeme to be contrary to each other the Popish writers goe about three waies to reconcile these places viz. 1. Say they The Apostle in that expression excludeth Abrahams Morall workes before faith and therefore by such workes they grant a man is not justified but by such as follow and proceed of faith Ans Before that God had imputed righteousnesse unto Abraham by faith he had done divers faithfull workes as the Apostle sheweth As that by faith when he was called obeyed God and by faith abode in the Land of promise Heb. 11. 8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification Againe he saith to him that worketh the wages is not counted by favour but by debt but the workes done before or without faith no wages is due because without faith it is impossible to please God therefore he meaneth not such workes 2. They say that Paul speaketh de fide charitate formala of a saith formed with charity and furnished with good works and such 〈◊〉 faith truly justifieth Ans True it is that Abrahams faith which Paul so much commendeth was a lively and working faith and yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God as the Apostle sheweth in that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputed righteousnesse without workes Rom. 4. 6. to which the Apostle addeth Abrahams full assurance that he that had promised was also able to performe and therefore it was imputed to him for righteousnesse Ver. 21 22. it was not then imputed for the working of his faith but for his bebeeving 3. They use a distinction of a first and second justification the first as when of a sinner a man is made just 2. When a just man becomes more just of the first say they Paul speaketh of the second James Ans The Scriptures knoweth no such distinction of a first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying Blessed are they whose iniquities are forgiven and whose sins are covered speaketh of that justification when of a sinner a man becommeth just before God which they call the first justification But to that blessednesse is promised and where happinesse and blessednesse is obtained no further justification is necessary wherefore the first and one justification sufficeth and so there needeth not a second Further this distinction admitted Paul should rather treat of the second justification because he alledgeth the example of Abraham who was called already and had done many righteous workes before the Scriptures maketh any mention of the imputation of any righteosnesse unto him by faith and James of the first who bringeth in the example of Rahab the Harlot who was called before she had done any worthy works so that the two Apostles must be and are truly reconciled as aforesaid And as to the assurance of our justification the same instance of Abrahams offering up his Son Isaac will verifie at which time the Papists themselves confesse that Abraham was certain of his salvation or that he was in the state of grace SECT 8. Beleevers may be assured of faith and salvation Obj. THe assurance which Abraham had then was a particular experimentall knowledge that in that worke he had pleased God Ans Abraham in this particular was not only assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promises but was strengthened in the faith Rom. 4. 20. and this is that our Saviour saith that Abraham desired to see his day and saw it and rejoyced Joh. 8. 56. his assurance then which he had of Salvation in the Messiah procured unto him this great joy Obi. Abraham knew that he was in the state of grace by speciall revelation Ans This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4. 20. Obj. This revelation was made to the Patriarkes in the Old Testament and the Apostles in the Nâ—w who was as it were the founders of the people of God Ans Paul in matters of faith maketh no such diffence betwixt the Patriarkes and other beleevers where he saith Now it is not written for him only that it was imputed to him for righteousnesse but also for us c. Rom. 4. 23. and he also saith that a crown of righteousnesse was not only laid up for him but for them also that love his appearance 2 Tim. 4. 8. to whom then the same certainty of faith is decreed the like assurance is not denyed Obi. All beleevers are not sure of their Justification seeing Abraham had served God most faithfully before and yet never till then was assured of his Justification Ans It followeth not because Abraham was not 〈◊〉 assured of his Justification that therefore every beleever cannot be justified at all it doth only follow that there was a time that Abraham had not such an assurance for the dearest childe of God being naturally prone to sinne as the sparkes to fly upwards having committed some grievous offence doth after the act many times conceive in himself that he is the childe of perdition or otherwise he could not have been so forsaken of God Instance in David who had the testimony of the Spirit of God that he was a man after Gods owne heart and yet we see after his sinne of Murder and Adultery he conceiveth that God had forsaken him and therefore desireth the comfort of his helpe againe as though he had been utterly deprived of it and yet at other times both before and after he was fully assured of it as the Scriptures doe plentifully make appeare so likewise it is untrue that Abraham had not this assurance untill he had offered up Isaac for the Apostle sheweth that he had that assurance when faith was imputed to him for righteousnesse Rom. 4. 22 23. which was before he was circumcised Gen. 15. 6. SECT 9. The assurance
of Justification best known to him that hath it Object THe Scriptures commending the righteousnesse of Abraham and other Patriarks doth rather make 〈◊〉 sure and certaine of their salvation then themselves Ans No mans salvation can be better knowne unto 〈◊〉 then to himself for as the life of the body is more felt where that life is then of others which only see the body to live so faith which is the life of the Soule as the Scripture saith the just shall live by faith is better apprehended of those that have the possession of it then of such as only behold it Again in vain doth the Apostle exhort us to labour to make our calling and election sort 2 Pet. 1. 10. if it could not be accomplished Obj. The Apostle exhorteth us to work it out with feare and trembling Phil. 2. 12. Ans The Apostle in that place doth not deny but that it may be wrought out he therefore exhorteth us so to demeane our selves as that we doe not presume of any worthinesse in our selves that may deserve it and therefore he also exhorteth them that stand to take heed lest they fall 1 Cor. 10. 12. lest being secure of our election which is certaine and infallible in regard that whom God loveth he loveth unto the end We sinne presumptuously trusting to Gods election and therefore the Apostle exhorteth us to work it out with feare and trembling least we being circumvented of Satan who can transforme himself into an Angel of light to deceive us and so be prevented of that which we vainly hoped for Obj. When may a man be certain of his election or salvation Ans When he regardeth not sinne in his heart and untill When a man may be assured of his salvation then he cannot for the Prophet David speaking by experience saith that so long as he regarded sinne in his heart the Lord would not beare his prayers Psal 66. 18. so that when we feele in our selves that we are throughly dead unto sinne and to all the affections and desires of the same it is impossible that we should be certaine of our election for in this it may be said as of the Commandements that he that keepeth them all and offendeth in one that is he that keepeth them all but one is guilty of the breach of all in regard that the charge was to keep that one as well as all the rest So he that in his affections is dead to all manner of sins but one which he still desireth to retaine being his darling sinne and that either for profit or pleasure is in the same respect guilty of all it being probable that he would breake the rest upon the like termes in which state and condition a man cannot be fully assured of his salvation SECT 10. How a man is said to sinne and yet sinneth not Object SVppose that a man should finde in himself that he is dead in his affections to all manner of sinne yet this man so long as be liveth will sinne how can be then be assured of his salvation Ans I have told you that was the maine reason why the Apostles did give the exhortation to worke it out with feare and trembling yet neverthelesse though such a man sinne daily so is be not with a desire and affection but in respect of the flesh â—usting against the Spirit yet may he be assured of his salvation for the Apostle affirmeth touching his owne person being in the same predicament that it waâ— not he that sinned but sinne or the corruption of his owne nature that dwelled or remained in him Rom. 7. in which Chapter he maketh an absolute distinction betwixt them who may be assured of their election and them that may not and that in respect of mens affections and desires to sinne or not to sinne where making himself the president he confesseth that in him that is in his nature there dwelleth no good thing and that to will was present with him but how to performe that which was good he found not and that the good which he would have done he did not Whereupon he maketh a second conclusion that it was not he that did it but sinne c. So that the reason of the Apostle thus excusing himself in sinning was because he had a delight in the Law of God in the inwardman And that he had no pleasure in those sins which he daily committed through the infirmity of his flesh and the temptations and allurements provoking him thereunto from Sinne is made gâ—eater or lâ—sse in respect of the delight which is taken in sinning which he desired deliverance so that albeit his so sinning he doth not doubt of his election but was assured of it as appeareth in the 25. vers by Jesus Christ who had taken away one guilt of such sins And from this argument of the Apostle we may conclude that it is not sinne that procureth damnation to any one but meerly the delight which men take in the action of sinne And therefore the Apostle describing the blessed estate of a The blâ—ssed state of a regenerate man regenerate man saith that he sinneth not neither can sinne which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him and so is not imputed unto him as sinne The same Apostle also saith that there is no condemnation Rom. 8. 14 15 16 17. to such as walâ— not â—fâ—er the flesh but after the Spirit Rom. 11. 1. And that as many as are led by the Spirit of God are the Sonnes of God and if Sonnes then Heires and Co-heires with Christ so then as many as are such may claime such a title and priviledge And contrariwise them that are not such are not to enioy such priviledges or prerogatives CHAP. XI The eleaventh Chapter treateth of their tenent of Free-will SECT 1. THe Pelagians were of opinion that they could without the grace of God doe some good worke or act by which they put a thick wall betwixt them and the fire of Gods Spirit lest they should be heated thereby and warmed with love To which opinion the Roman Catholicks consent whose assertion is Obi. That a man naturally without faith or without the speciall assistance of God can performe some Morall good workes if no temptation let Ans Both these assertions is sufficiently confuted in that one sentence of our Saviour Joh. 15. 5. Without me you can doe nothing yet to cleare the point more fully I will lay down all their arguments by which they vindicate their assertions and answer â—o each particular and to this purpose SECT 2. THey urge the words of the Prophet Isaiah Chap. 1. 19. If ye will consent and they ye shall eate the good things of the Land As also Exod. 15. 26. If thou wilt give care unto his Commandements As also Exod. 19. 5. If ye â—ill heare my voyce and keep my covenant From these and such like places they argue