ungodlynesse and unrighteousnesse are the ruling Elders a holy Hereticke is a Chimera and a prophane person beleeving a right is another But here peradventure some will think that the great objection lyes may not a prophane person have a sound or orthodox judgement in all controverted truthes May not a man understand all mysteries and all knowledge who yet hath no love nor true sanctification 1 Cor 13. 2. May not a person hold fast the profession of the true faith without wavering whose heart not withstanding is not right with God nor stedfast in his Covenant I answer first where there is but a forme of godlynesse there is but aforme of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost but in two places a forme of knowledge Rom 2. 20. and a forme of godlinesse 2 Tim. 3. 5. It is not the true and reall forme either of knowledge or godlinesse which as they have a true matter so a true forme He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had been the proper word for a true forme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae speciem pietatis If wee have respect to the notation of the word 't is a formation or forming I may call it a forming without mattering so that the forme of knowledge more then which an ungodly man hath not bee hee never so learned hath not the truth substance and reality of knowledge Theophilact saith some understand it to be the image and false resemblance of knowledge so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing Secondly there is no sinfullnesse in the will and affections without some error in the understanding all lusts which a naturall man lives in are lusts of Ignorance 1 Pet 1. 14. the sins of the people are called the errors of the people Heb 9 7 and the wicked person is the foole in the Proverbs the naturall man receives not the things of the Spirit of God and what is the reason because they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor 2 14. the world cannot receive the spirit of Truth because it knoweth him not Ioh 14 17. The â—…opish Doctrines of free will of Justification by works of meat of implicite Faith of believing the Scriptures because the Church receiveth them what marvel that they do so whose eyes are not opened to see the Sun beame of Divine light in the Scripture it self which is Spiritually discerned Of the Sacraments conferring of Grace and the like also the Soâ—…inian tenents that a man is noâ—… bound to believe any Artiâ—…le of Faith nor any interpretation of Scripture except it agree with his reason that Pastors and Ministers of the word have not now any distinguishing sacred vocation authorizing them to be the Ambassadours of Christ to preach and minister the Sacraments more nor other Christians which is also maintained by a late Erastian writer in the Netherlands These and the like errors professed and maintained by them what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles which are lurking and secretly seated in the judgements and understandings of naturall and unregenerated persons al 's well learned as uulearned these Hereticks do but bring foorth to the light of the Sun what is hid within the mynds of other unregenerat persons as in so many dark dungeons The like I say of tâ—…e Arminian Doctrine of universall grace and universall atonement by Christs death And of Originall sin that it is not properly sin which doctrines are common to many Anabaptists with the Arminians the like I say also of the Antinomian doctrines that Christ hath abolished not only the curse and rigour and compulsion but the very rule it self of the morall Law so that they who are under the Covenant of Grace are not bound to walk by that rule that they ought not to repent and mourn for sin that God doth not affâ—…ict them for sin that Faith without the evidence of any marks or fruits of Sanctification doth assure the soul of its interest in Christ and what is that scientia media which the Iesuits glory of as a new Light but the very old error of naturall men which looks upon things contingent as not decreed and determined by the will of God and what is the Erastian way which oppugneth suspension from the Lords Table Excommunication and all Church government 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions which say within themselves Let us break their bands asunder and cast away their cords from us And y e take too much upon you Moses and Aaron seeing all the congregation are holy every one of them and the Lord is among them I conclude this point every naturall man hath in his heart somewhat of Popery somewhat of Socinianisme somewhat of Arminianisme somewhat of Anabaptisme somewhat of Antinomianisme somewhat of Erastianisme and I cannot buâ—… adde somewhat of Independency too so farre as it pleadeth for more liberty then Christ hath allowed and if every man hath a Pope in his belly as Luther said then every man hath an Independent in his belly for the Pope is the greatest Independent in the world and t is naturall I think to every man to desire to be judged by no man Thirdly when an unregenerat or unsanctified person holds last the profession of the Faith take heed it be not because he is not yet tempted nor put to it in that thing which is the idol of his heart let him bee brought to this either to quite the truth and the faith or to quite what is dearest to him in the world and see what he will doe in that case His fruit is but such aâ—… growes upon the stony ground but stay till the Sun of persecution arise and scorch him I have the more fully and strongly asserted the inconsistencie of Heresie and holinesse as likewise of sound beleeving and prophane living and have shewed the joynt fading or flourishing of true grace and true holynesse that this being demonstrated and laid down for a sure principle may lead us to many practicall and usefull conclusions and corrolaries which I will onely here point at First it cuts off the exception of those who cry out against the censuring suppressing and punishing of Hereticks by the Christian Magistrate as if this were a persecuting of pietie or pious persons when it is indeed a suppressing of a work of the flesh â—…for Heresie is no other Gal 5. 20. and of that which is either the cause or effect either the usher or page of someimpiety Secondly it confuteth that most pernicâ—…ous and cursed opinion that if a man live well he may be saved in any Religion or any Faith Socinus did hold that all whether Lutherans or Calvinists or Anabaptists or Arians so that they live
of the Manna or drink of water out of the Rocke so must wee bee baptized before we be fit to receave the Lords supper 8. All that were baptized in the sea and cloud were not acceptable to God for with many of them God was not well pleased and he sware in his wrath that they should not enter into his rest so of those that are now baptized many are excluded from the heavenly Canaan For these and the like respects the Apostle compareth paralelleth and equalleth their Sacramentall priviledge of Baptisme with ours And as P. Martyr observeth upon the place the Apostle doth not give instance in their circumcision but in their Baptisme that his paralell and comparison with our Baptisme might be the more evident Now therefore if this paralell hold so fully then adde two considerations more to make it yet more full they are both of them against the Anabaptists First they were truly baptized with water when but wet or besprinkled under the cloud and therefore the Apostle saith they were baptized in the cloud so are we and our children truly baptized with water when sprinkled as well as dipped which is not at all inconsistent but most agreable to the signification of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For althogh it signifieth immergere tingere in which sense Iulius Pollux lib 1. cap 9. reckoneth among the passions of a ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submergi to be drownd or run under water and if any shall contend that the native significatioÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mergo or tingo I neither think it can be convincingly proved nor that it maketh against sprinkling â—…hough it were proved this I hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie abluo lavo and so is used for any maner of washing by water which whosoever will deny shall contradict Hesyclius Budaeus Stephanus Scapula Arias Montanus Pasor in their Lexicons and the Holy Ghost himself 1 Cor 10. 2. 2 Heb 9. 10 Luke 11. 38. with Mark 7. 3 4. Secondly I observe that though the infants of the people of Israel were not fitt to eat of the Manna and drink of the water out of the Rock as those of some age did yet the youngest of their Infants were baptized and received a sacramentall seal of their interest in Christ and the covenant of Grace which is a notable president to our Infant-baptisme and it must needs hold unlesse we weaken yea subvert the Apostles argumentation in that place For what more certain then that among so many hundreth thousand people there were diverse Infants who had not yet the use of reason nor were able to give an account of their Faith What more uncontravertable then that these Infants were with the rest of the congregation baptized in the Sea and under the cloud being externally incorporated in the Common-wealth of Israel and the seed of Abraham What more manifest then that the Apostle holds foorth to us that their baptisme was materially or substantially the same with ours both for the grace signified and sealed and for the very element of water So that this Infant-baptisme of theirs is upon the matter and according to the Apostles doctrine a good warrant for Infant-baptisme among us as well as if the new Testament had expresly told us that some Infants were baptized by Christ or his Apostles This argument hath taken deep impression in my thoughts and while I look after the suffrage of Divines I finde some of very good note have had the same notion from this Text against the Anabaptists shewing also that their objections against Infant-baptisme fall as heavy upon that baptisme of the children of Israel My Reverent Brother Mr. Baillie hath drawn an argument from the same Text for Infant-baptisme See Anabaptisme p. 149 150. But now thirdly whereas t is stood upon that the Originall of Baptisme was derived from the Baptisme used among the Jews in the admission of Proselytes first it must be proved by these who are of this opinion that the Jewish custome of baptizing with water the Proselytes whom they received is older then Iohn Baptist which I finde supposed yet not proved Mr. Ainsworth on Gen 17. 12. is indeed of that opinion that the custome of baptizing Proselytes is older then Iohn Baptist but he â—…rings no Testimony for this older then Moses Maimonides Mr Marshall in his defence of Infant baptisme pag. 170. yeeldeth to Mr. Tombes that Baptisme was a knowne rite among the Jews at their admitting of Proselytes long before it begun to be a Sacrament of Divine Institution And so from Mr. Tombes his own supposition he argueth for Infant-baptisme which he had reason to doe Neverthelesse I have never yet read any proofor Testimony brought to prove the Baptisme of Proselytes which is not far short of Iohn Baptist or Christs dayes The Scripture mentions no signe or seal or ceremony of the initiation of Proselytes but circumcision after profession of their faith and desire to worship the true God and to be of his people The baptizing of Proselytes was one of the Jewish traditions and inventions in their later and declining times When it began I have not yet found neither have I yet seen any proof which can make that custome older then Iohn Baptist or as old as Christs baptisme Next let it be proved to be as old as it can yet the greatest searchers of the Jewish Antiquities have observed that the Baptisme of Proselytes was administred not only to those who were grown up and of age but to children also under age So Dr Buxtorf and Mr Selden Such a Proselyte under age the Hebrew writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger katan and they reckon a sonne to be minor puer from his nativity till he be thirteen years old for which see Buxtorf in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that by their principles a child of one year or two years old might bee baptized as a Proselyt upon the consent of the Father or of the court I conclude that since the institution of Baptisme by water hath respect unto those baptizings or washings in the old Testament which are mentioned Ezek 16 4. 1 Cor 10. 1. 2. whereof Infants as well as aged persons were partakers and since the very Talmudists admit the Infants of Proselytes al 's wel as themselves to Baptisme surely Mr. Tombes hath gained nothing but loosed much by starting this question I adde another Text Eph 5. 26. where the Apostle having respect as I conceive to those passages in the old Testament saith that Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it c. Are not the children of the faithful parts of this Church which Christ loved and for which he gave himself that he might sanctifie and cleanse it and that he might present it to himself a
which speaks in the soule by the voice of the Lord which speaks in the Scripture If it agree not then we have not losed but have made a right discovery and found out a depth of Sathan and so gained by the tryall If it do agree so likewise we are gainers being confirmed in the assurance not upon the Testimony of another but upon the surest and best known Testimony of the holy Ghost himself Thirdly if these things be not admitted and if the Antinomian argument which now I speak to stand good then it shall be easie for any deluded person to repell the most searching convictions which can be offered to him from Scripture for he shal still think with himself though unhumbled and unregenerat it is the voice of the spirit of the Lord which speaks peace to my soule and this voice I know is according to the word because I am assured by the same spirit that it is indeed according to the Word and other evidence I will not look after because I am to receive the Testimony of the Spirit upon his own credit and not upon the credit of some other thing The voice of the spirit which speaks in my soul is that beyond which there must be no inquiry I ask now how shall the Antinomians convince such a one from Scriptur Nay how can they choose but according to their principles confirme him in his delusory imaginary assurance Fourthly the very same Antinomian Author who speaks of the Testimony of the spirit of God in the soul as that beyond which there must be no inquirie and which puts an end to all objections even he himself doth by and by tell us of aliquid ultra and puts the soul upon a further inquiry which as I said before shal either resolve into our way of assurance by marks or otherwise leave the soul overclouded more in the dark then at the beginning And so I come to his secōd evidence which he cals the receiving evidēce Though the spirit of the Lord saith he doe reveal the minde of the Lord to men yet they are not fully resolved concerning this mind of the Lord to their own spirits till by Faith they do receive it Now till men do receive this Testimony and believe it they are never resolved but when men do receive it and believe it that it is a true Testimony then they sit down satisfied Again Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals and manifests and gives to a person The spirit indeed makes the title good but faith maks good the entry and possession and so clears the title to us though good in it self before Is there a voice behind thee or within thee saying particularly to thee in thy self thy sins are forgiven thee Doest thou see this voice agree with the word of Grace If thou doest receive the Testimony of the Spirit according to that word If thou doest indeed receive it here is thy evidence Thereafter he moves this objection But you will say if there be not fruits of faith following that faith is a dead faith and therefore there must be something to evidence with it For answer whereunto first he rejects this as a great indignity to Faith If faith be not able of it self to give Testimony or must not be credited when it doth give Testimony except something will come and testifie for it to give credit unto it Next he answereth thus that which hath the whole essence of faith is not a dead but a living faith Now the whole essence of faith is nothing else but the Eccho of the heart answering the foregoing voice of the spirit and word of Grace thy sins are forgiven thee saith the spirit and word of Grace my sins are forgiven me saith Faith If therefore the Eccho to the voice of Spirit and word of Grace be the essence nay be the whole essence of believing this is certain where there is receiving or beleiving there cannot be a dead faith Now behold him at a losse all resolves into this issue no assurance by the Testimony of the spirit and word of grace unlesse this testimony be received by faith no entry and possession no clearing of the title to the soule no resolution or satisfaction to the conscience till it beleive But then while the soule examines it self whether it have a true lively faith or only a dead faith he dare not admit the tryall of faith by the fruits of it as if it were an indignity to the tree to be knowen by the fruit or to the fire to be knowen by the heat Faith purifieth the h◅art saith the Scripture Faith workes by love Faith shewes it self by works This Antinomian durst not adventure upon this tryall by the Scripture markes of faith yea to avoid this he runnes into a great and dangerous errour that the whole essence of faith is nothing else but the Eccho of the heart answering the voice of the spirit and saying my sinnes are forgiven me as if there were no faith where there is no assurance of the forgivenesse of sinnes and as if faith were quite lost as often and as long as the soule cannot say with assurance my sinnes are forgiven me Again may there not bee a false Eccho in the heart may not a temporary beleever who receaves the word of grace with joy say within himself my sinnes are forgiven me Where is the clearing of the conscience now Is it in that last word where there is receaving or beleeving there cannot be a dead faith But how shall I know that there is indeed a receving and beleving The essence of faith is the receaving of Christ in the word of grace and a ◅esting upon him for righteousnesse and life Now another Antinomian tells us that to receave Christ and his benefites truely doth necessarily include in it these foure particular points 1 To know our lost state by the least sinne our misery without Christ and what need we have of him 2. To see the excellency and worth of Christ and his benefites 3. A taking and having of Christ and his benefites to ones owne self in particular 4. To be filled with great joy and thankfull zeal If these things be so then I am sure many doe imagine they have receaved Christ and his benefites by faith who have not truely and really receaved him so that the soul searching it self in this point whether have I any more then a dead faith or a counterfeit faith dare not acquiesce nor sit down satisfied with that resolution where there is receaving or beleeving there cannot be a dead faith For the soule must still enquire whether is my receaving or beleeving true reall sound lively and such as cannot agree to a dead faith The same Author whom I last cited where he putteth a difference between a counterfeit faith and a true faith he saith that the counterfeit faith neither reneweth nor
proves it ibid. CAP. XIX That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi It s proved out of Mr. Selden that their Elders received a judiciall degree and were not civil Magistrats ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also pag. 233. 234. A third argument is taken fâ—…om the Synagâ—…ga Magna pag. 235. The Hebrews triple Crown proves it ibid. The Jews exercised Ecclesiastical discipline since their dispersion which is a fifth reason pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Hereticall to be a certain divine Truth which ought to be believed and if practicall to be a necessary dutie which we are obliged unto jure divino pag 238 The assertion is cleared by some premisses ibid Humane reason drawing the consequence is not the ground of our beliefe pa. 239. There is a difference between corrupt and renewed Reason ibid. Two sorts of consequences distinguished pag. 240 The Assertion is proved First by the example of Christ and his Apostles ibid. In the old Testament as well as in the new some necessary things were left to be drawn by necessary consequence from the Law of Moses pag. 241. Two sorts of necessary consequences from the Law a sortiori and a pari pag. ibid 242 A third reason from the infinite wisedome of God who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow if this truth be not admitted pag. 244. These who most cry down this assertion yet themselves can bring no other but consequentiall proffes to proove their tenents pag. 245. If this be denied we deny to the great God what is granted to the litle Gods or Magistrats ibid. CAP. XXI Of an assurance of an interest in Christ by the marks or fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the spirit and whether there can be any wel grounded assurance without marks of grace pag. 246. Three Cautions for right understanding the question that is Marks are not to be separated either from the free grace or from Christ or from the spirit ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons p. 247. 248 A twofold certainty of the mind distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249. 250 The evidence of marks gives the first kinde of certainty the testimony of the spirit gives the second ibid. This is illustrat by a simile of believing the Scriptures p. ibid. 251. And by another of the disciples going to Emmaâ—…s ibid. The assurance of Justification is virtually done in a Syllogistical way 252 The spirit works the firme belief of the proposition a twofold testimony concurre to the assumption pag. 252. None should divide these testimonies they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren propounded pag. 254 For answer three things are demonstrat ibid. This objection militateth as much against their own interpretatioÌ„ p. 255. The Antinomian way of setling assurance is an inextricable labyrinth pag. 256. The testimony of the spirit must be an evidence according to the word of God pag. 257. 258. Wee say the evidence of marks is privative they say it is at most cumulative pag 259. The spirit of God is a spirit of Revelation but not beside or contrary to the Word ibid. Another objection of Crispe removed pag. 260. 261. How the spirit and word concurre to this assurance ibid. The word is more sure nor any voice within or without pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted pag. 263 264. He grosly mistakes faith ibid. Mr. Eton brought against him pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are pag. 266 267 268. The love of the Brethren is a sure and clear mark of one being past from death to life ibid Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits pag. 271. Antinomians expone 1 Cor 13. legally pag. 272 5. Marks and tokens of true and sincere love of the brethren p. 273 274 No marks hâ—…eraway without some mixture of contrary corruption p. 275 There is alwayes bellum though not alwayes proelium between the flesh and the spirit pag. 276. CAP. XXII Of the true real and safe grounds of incouragement to believe in Iesus Christ Or Upon what warrands a sinner may adventure to rest and rely upon Christ for Salvation pag 277. To say Christ died for all men conditionally is not the way to ease troubled consciences pag. ibid 278 The true and saâ—…e grounds of incouragement to believe in Christ are First Christ his alsufficiency pag. 279. It s a great part of true faith to believe Christ is able to save to the uttermost ibid. 2. Christs intention to die for all men 1. all sorts of sins or sinners of any kinde pag. 280. All men exponed ibid. To pray for all men and to pray in every place exponed pag. 281. 282. Every man Heb. 9. â—… hath the same sense pag 283. All men can only be all men who are in Christ. ibid 284 The whole world 2 Ioh. 2 2. exponed ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 3 Iesus Christ hath died for expiation of all forts and all manner of sins pag. 286. The sin against the holy Ghost only excepted what it is ibid How a blasphemer against the holy Ghost may repent pag 287. 4 Christ receives all who come unto him and excluds none but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church and that Ministers are to bee received as the Embassadours of Christ now aswell as in the Primitive times THat which hath long lurked in the hearts of many Atheists is now professed and argued for by that sierce furious Erastiane whose book was published the last year at Franeker He cryes out that the world is abused with that notion of a pretended sacred ministerial calling that though the Apostles and others who first preached the Gospel were indeed sent and set apart for that holy calling which was also confirmed by signes and miracles and
here is to bee rendred ipsis not illis and so Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other So H Stephanus Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he referreth us to Budaeus for examples to prove it see the like Matth. 12. 57 Iohn 4. 2. Thus therefore the text may be conceaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and when they the Disciples of Lystra Iconium and Antioch had by votes made to themselves Elders in every Church and had prayed with fasting they commended them to wit Paul and Barnabas to the Lord in whom they beleeved It needeth not seeme strange that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos and meant of different persons for the like will frequently occurre in Scripture Mark 2. 15. as Iesus sate at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Levies house c. 2. And they watched him and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iesus Mark 3. whether he would heal him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man which had the withered hand Gal. 1. 16. to reveal his Sonne in me that I might preach him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius for God the father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra Iconium and Antioch after choosing of Elders who were also solemnly set a part with prayer and fasting were willing to let Paul and Barnabas goe from them to the planting and watering of other Churches and commended them unto God that would open unto them a wide and effectuall doore and prosper the work of Christ in their hands Ephes. 6. 18. 19. Or they commended them unto God for their safety and preservation as men are said to commend their owne spirits to God Luke 23. 46. 1 Pet. 4. 19. This sense and interpretation which I have onely offered to bee considered doth not bring any harshnesse and much lesse offer any violence either to the text or context in the Greek But if another sense be liked better whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas or to understand all the particulars mentioned in that 23. verse to bee common and joynt acts done by Paul Barnabas and the Churches that is that they all concurred in making them Elders by suffrage in prayer and fasting and in commending themselves to the Lord I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained yea although wee should understand by this word an act of Paul and Barnabas alone distinct from the Churches suffrage and consent even in that sense we lose not the argument For first it cannot be supposed that the businesse was put to the lifting or strething out hands in signum suffragii between Paul and Barnabas as if it had been put to the question between them two alone whether such a man should bee Elder in such a Church But how then can it be an act of Paul and Barnabas Thus if you will Thir two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis vel per suffragia id est They ordained such men to bee Elders as were chosen by the Church They two made or created the Elders but the people declared by lifted up hands whom they would have to be Elders So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he the Roman historians often tells us that the consull who held the court did creat new Magistrates id est did receave the voâ—…es and preside in the Elections 5. Luke doeth usually mention the Churches suffrage in making Church Officers or in designing men to sacred employments as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul 1 Cor. 16. 3. 2. Cor. 8. 19. 1 Tim. 3. 7. So that it is not likely there should bee no mention of the Churches election here where proâ—…essedly and intentionally mention is made of planting Elders the prayer and fasting as Acts 13. 2 3. so likewise Acts 14. 23. was common to the Church they prayed and fasted cum discipulis jejâ—…nantibus saith the Glosse all being one work why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches suffrage Magdebur cent 1. lib. 2. cap 6. Zanchius in 4. Prae. Beza Cartwright and others on the place Bullinger Decad 5. Ser. 4. Iunius contro 5 lib. 1 cap. 7. And others against Bellarmine de Cler cap. 7. Gerhard tom 6. pag. 95. Brochmand Systhem tom 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise quibusnam competat vocatio Pastorum and loce pag. 474. Of Papists also Salmeron expondeth this place by Acts. 6. And saith the Apostles gave the Election to the Churches here of Elders as there of Deacons Bel de cler cap. 7. and Esthius in 2. Cor. 8. 19. confesse that if wee look either to the Etimologie of the word or the use of Greek authors it is to choose by votes If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people will invest them with a judiciall power and a forensicall or juridicall suffrage and where is then the authority of the Eldership Ans. 'T is like enough though I confesse not certain that no Elderships were yet erected in those Churches Acts. 14. 23. But put case they had Elderships yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people to signifie their good liking and consent for in Athens it self the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did but like well the persons nominated as when a thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the people shall approve Demosthenes advers Timocr In which oration 't is also to bee noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assemblie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judiciall court or Assembly of judges are plainly distinguished so farre that they might not be both upon one day and that though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaine or appoint a Magistrate See ibid jusjurandum Heliastarum As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the councell of God the Apostles were in a manner Elected by voices of the
the one Text and in the other I have spoken before which indeed fitly expresseth the difference betwixt the laying of Pauls hands and the laying on of the Elders hands but there could be no such difference among the Apostles themselves or Apostles fellowes But I have not yet done with the vindication and clearing of this Text which holds forth a president for ordination by a Presbytery It may bee further objected 1. If this Text must be understood of Ordination by a Presbytery then the laying on of the hands of the Presbytery is necessary to Ordination and then what shall become of thâ—…se who were not ordained by a Pressbytery and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders viz. that the rite or signe in Ordination i.e. imposition of hands is not instituted or commanded by Christ or his Apostles To the first I answer 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament nor efficacious and operative for giving of the holy Ghost as the laying on of the Apostles hands was nor 2. necessary to Ordination necessitate medii vel finis as if Ordination were void and no Ordination without it or as if they who were not ordained with the laying on of the hands of the Presbytery were therefore â—…o be thought unordained or unministeriated Although likewise 3. I do not hold the laying on of hands to be the substantiall part or act of Ordination which I have before prooved to be essentiall to the calling of a Minister but only the rituall part in Ordination And although 4. I hold the laying on of hands to be such a rite whereunto we ought to be very sparing to ascribe mysterious significations wherein some have gone too farre and taken too much liberty yet I hold with the generality of protâ—…stant writers and with the best refoâ—…med Churches that the laying on of hands is to be still retained in Ordination I hold also that this laying on of hands is an Ordinance of the new Testament and so do our dissenting Brethren of the Independent way hold also and that 't is necessary by the necessity of precept and Institution and in point of duety For although there is no certain precept extant concerning laying on of hands yet because we see the Apostles did alwayes use it their so acâ—…urat observing of it ought to be unto us in stead of a Precept â—…aith Calvin Instit. lib 4. cap 31 § 6. For the Examples of the Apostles or Apostolike Churches in approved things which have a standing reasâ—…n are binding and in stead of Institutions The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby was extraordinary and ceased with themselves yet in so far as the Apostles yea and the Presbytery too laid on hands in their ordaining of Ministers there is a standing reason why we should do in like maner the laying on of hands being a rite properly belonging to the praying over these whom we blesse in the name of the Lord with an authoritative benediction as is manifest by these examples of laying on of hands in Iacobs blessing of Ephraim and Manasseh Gen 48. and in Christs blessing and praying over the little Children Mat 19. 15. Mark 10 16. Looking thus upon laying on of hands 1. as a rite in blessing and prayer over 2. as a rite for publik designation and so emne setting apart of such a person and if you will 3. as a rite of giving up dedicating and offering unto the Lord of which use of laying on hands there are diverse examples in the Books of Moses In these respects and under these considerations we use laying on of hands in Ordination and ought to do so in regard of the Primitive pattern Wallaeus Tom 1. pag. 473. thinks that the negative precept 1. Tim 5. 22. lay hands suddenly â—…n no man doth also containe an affirmative to lay hands upon such as are worthy and approved CHAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the the godlie partiâ—… or these that are approved 1 Cor 11. 19. FOr there must be also Heresies among you saith the Apostle that they which are approved may be made manifest among you or as others read that they which are approved among you may be manifest By Heresies here some understand no more but divisions and Sects and conceave that Heresies in point of opinion or doctrine are not here meant So Chrysostome Erasmus and others If so then the very divisions and sects will make a discovery who are approved who not before it come to Hereticall opinions i. e. Sectaries are not approved and these who are indeed approved are none of theirs but keep themselves unspotted and free from them So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible Sectarum authorem and in the margin fâ—…ctiosum i. e. a man that is an author of sects or factions after the first and second admonition reject and 1 Cor 11 19. they read opportet enim Sectas in vobis esse Sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect yet to note that by the way onely for such a sect as either was indeed or was esteemed to be of some hereticall opinion as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in his Epistles and in both places he makes some difference and distinction between heresies and divisions or strifes and variance 1 Cor 11. 18 19. Gal 5. 20. For every division strife or variance is not Heresie Therefore in the Text which I now speak to I understand Heresie to be some what more then division The Arabick 1 Cor 14. 2. that is in the Greek and our Translations 1 Cor 11. 19. repeateth the word Schismes out of the precedent vers addeth moreover the word Heresies reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there most arise Schismes and Heresies among you that these of you who are godly may be known it seems that they who understand only divisions to be meant by the word Heresies do not observe the rising of the Apostles speach for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Schismatical divisions contrary to the rule of love he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For there must bee also Heresies among you I partly beleeve it saith he that there are divisions among you for there must be not onely Schismes but worse then that there must bee Heresies also If you aske now what is Heresie I shall without any implicit following of Writers ground my answer on Scripture it self And I answer first negativelie then positively Negatively 1. Heresie is neither to be so farre taken at large as
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it CHAP. X. Of new Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
Governours and Government CHAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Theoreticall to be a certain divine truth which ought to be beleived and if practicall to be a necessary duty which we are obleidged unto jure Divino THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man or this or that Church apprehend and believe to be strong and necessary consequences I speak of what is not of what is thought to be a necessary consequence neither yet must it be so far câ—…arctat and straitned as the Arminians would have it who admit of no proofes from Scripture but either plaine explicit Texts or such consequences as are nulli non obviae as neither are nor can be contraverted by any man who is rationis compos See there praef ante exam cens and their examen cap 25. pag. 283. By which principle if imbraced we must renounce many necessary truths which the reformed Churches hold against the Arians Antitrinitarians Socinians Papists because the consequences and arguments from Scripture brought to prove them are not admitted as good by the adversaries This also I must in the second place premise that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience For although the consequence or argumentation be drawn foorth by mens reasons yet the consequent it self or conclusion is not believed nor embraced by the strength of reason but because it is the truth and will of God which Camero prael tom 1. p. 364. doth very well clear Ante omnia hoc tenendum est aliud esse consequentiae rationem deprehendere aliud ipsum consequens nam ut monuimus supra saepenumero deprehenditur consequentiae ratio cum nec comprehendatur antecedens nec deprehendatur consequens tantum intelligitur hoc ex illo sequi I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem quia consequens creditur niti ratione quia ratio non hic argumentum sed instrumentum est quemadmodum 〈◊〉 sides dicitur esse ex auditu auditus non est argumentum fidei sed est instrumentum Thirdly let us here observe with Gerhard a distinction be-between corrupt reason and renewed or rectified reason or between naturall reason arguing in divine things from naturall and carnall principalls sense experience and the like and reason captivated and subdued to the obedience of Christ 2 Cor 10. 4 5. judging of divine things not by humane but by divine rules standing to scriptural principals how opposite so ever they may be to the wisedome of the flesh T is the latter not the former reason which will be convinced satisfied with consequences and conclusions drawn from Scripture in things which concerne the glory of God and matters spirituall or divine Fourthly there are two sorts of consequences which Aquìnas prima part quaest 32. art 1. 2um distinguisheth 1. Such as make a sufficient and strong poof or where the consequence is necessary and certaine as for instance sayeth he when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse not at one time slower and another time swifter 2. By way of agreablenesse or conveniency as in Astrology saith hee thi reason is brought for the Excentricks or Epicycles because by these being supposed the Phoenomena or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof because their Phoenomena may be salved another way and by making another supposition Now the consequences from Scripture are likewise of two sorts some necessary strong and certain and of these I here speak in this assertion others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture though another thing may be also proved to be agreable unto the same Scripture in the same or another place This latter sort are in diverse things of very use But for the present I speak of necessary consequences I have now explained the assertion I will next prove it by these arguments First from the example of Christ and his Apostles Christ proved against the Sadduces the Resurrection of the dead from the Pentateuch which was the only Scripture acknowledged by them as many think though some others hold there is no warrant for thinking so Mat. 22 31 3. Luke 20. 37 38. Now that the dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob for he is not a God of the dead but of the living for all live unto him Again Ioh. 10. 34 35 36. Is it not written in your Law I said ye are Gods If hee called them gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent unto the world thou plasphemest because I said I am the Sonne of God The Apostle Paul proved by consequence from Scripture Christs Resurrection Act 13. 33 34. He hath raised up Iesus again as it is also written in the second Psalme thou art my Sonne this day have I begotten thee And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David His God head is proved Heb 1. 6. From these words Let all the Angels of God worship him Divine worship cannot be due and may not be given to any that is not God 2. Argum Although Hooker in his Ecclesiasticall policy and other Prelaticall writers did hold this difference between the old and new Testament that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament then the Ordinances in the Jewish Church were determined in the old and that there were some necessary things left to be collected by necessary consequences from the Law of Moses as well as now from the new Testament If we consult the Talmud we find there that the Law Num 15. 31. concerning the soul to be cut off for despysing the word of the Lord is applied to those who denied necessary consequences from the Law and saith the Talmud if a man would acknowledge the whole Law to be from Heaven praeter istam collectionem amajori aut minori istamve à pari is notatur illâ sententiâ quia verbum Domini aspernatus est Exc.
Gem ar Senhedrin cap 11. sect 38. So that here are two sorts of necessary consequences from the Law one is a majori aut minori or if ye will a fortiori another a pari either of which being refused the Law it self was despised yea t is further to be observed with Mr. Selden in his Vxor Haebraica lib 1. cap 3. that the Karaei or Iudaei scripturarii who reject the additaments or traditions of the Talmudicall Masters and professe to adhere to the literall and simple sense of the Law without adding to it or diminishing from it yet even they themselves do not require expresse words of Scripture for every Divine Institution but what they hold to be commanded or forbidden by the law of God such commandment or prohibition they draw from the Law three wayes either from the very words of the Scripture it self or by argumentation from Scripture or by the hereditary transmission of interpretations which interpretations of Scripture formerly received the following Generations were allowed after to correct and alter upon further discovery or better reason The second way which was by argumentation was by the principles of the Karaei themselves of two sorts a pari or a fortiori Which agreeth with the passage of the Talmud before cited And herein our writers agree with the Karaei that all kinds of unlawfull and forbidden mariages are not expresly mentioned in the law but diverse of them to be collected by consequence that is either by parity of reason or by greater strength of reason for instance Levit 18. 10. The nakednesse of thy Sons daughter or of thy daughters daughter even their nakednesse thou shalt not uncover For theirs is thine own nakednesse Hence the consequence is drawn a pari Therefore a man may not uncover the nakednesse of his great grand-child or of her who is the daughter of his Sonnes daughter For that also is his own nakednesse being a discent in linea recta from himself From the same Text 't is collected à fortiori that much lesse a man may uncover the nakednesse of his own daughter which yet is not expressely forbiden in the Law but left to be thus collected by necessary consequence from the very same Text 't is likewise a necessary consequence that a man may not uncover the nakednesse of her who is daughter to his wives sonne or to his wives daughter For here the reason holds 't is his owne nakednesse his wife and he being one flesh which gives ground to that generall receaved rule that a man may not marry any of his wives blood nearer than he may of his own neither may a wife marry any of her husbands blood nearer then she may of her owne Again Levit 18. 14. Thou shalt not uncover the nakednesse of thy fathers brother c. Hence it followeth à pari that a man may not uncover the nakednesse of his mothers brother and by parity of reason ever since that law was made 't is also unlawfull for a woman to marry him who hath been husband to her father sister or to her mothers sister the nearnesse of blood being alike between Uncle and Neece as between Ant and Nephew Other instances may be given but these may suffice to prove that what doeth by necessary consequence follow from the law must be understood to be commanded or forbidden by God as well as that which is expressely commanded or forbidden in the Text of Scripture 3. Argument If we say that necessary consequences from Scripture prove not a jus divinum we say that which is inconsistent with the infinite wisdome of God for although necessary consequences may bee drawen from a mans word which do not agree with his minde and intention and so men are oftentimes insnared by their words yet as Camero well noteth God being infinitly wise it were a blasphemous opinion to hold that any thing can bee drawne by a certaine and necessary consequence from his holy word which is not his will This were to make the onely wise God as foolish man that cannot foresee all things which will follow from his words Therefore wee must needs hold 't is the minde of God which necessary followeth from the word of God 4. Argument diverse other great absurdities must follow if this truth be not admitted How can it be proved that women may partake of the Sacrament of the Lords supper unlesse wee prove it by necessary consequence from Scripture How can it bee proved that this or that Church is a true Church and the Ministery thereof a true Ministery and the Baptisme Ministered therein true Baptisme Sure no expresse Scripture will prove it but necessary consequence will How shall this or that individuall beleever collect from Scripture that to him even to him the Covenant of grace and the promises thereof belong Will Scripture prove this otherwise than by necessary consequence How will it be proved from Scripture that the late warre against the Popish and Prelaticall party in desence of our Religion and Liberties was lawfull that the solemne League and Covenant was an acceptable service to God Necessary consequence from Scripture will prove all this but expresse Scriptures will not The like I say of fastings and thansgiving now and then upon this or that occasion God calls us to these dueties and it is his will that we performe them yet this cannot bee proved from Scripture but by necessary consequences This fourth Argument will serve for the extension of the present assertion which I now prove to ' its just latitude that is that Arguments from Scripture by necessary consequence will not onely help to prove and strengthen such things which may bee otherwise proved from expresse and plain Scriptures but will be good and sufficient to prove such things to be by the will and appointment of God or as we commonly say Iure divino which cannot be proved to be such from any expresse Text of Scripture 5. Argument I shall here take notice of the concession of Theophilus Nicolaides the Socinian in his Tractat de Ecclesia missione ministrorum cap. 10. pag 121. Although hee professeth his dissent both from the Reformed and Romane Churches thus far that he doeth not beleeve things drawen by consequence from Scripture to be equally necessary to salvation as those things contained expressely in Scripture yet he yeelddeth the things drawne by consequence to be as certaine as the the other quantumuis saith he aeque certa sint quae ex sacris literis de ducuntur atque ea quae in illis expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentur And generally it may be observed that even they who most cry downe consequences from Scripture and call for expresse Scriptures do notwithstanding when themselves come to prove from Scripture their particular Tenents bring no other but consequentiall prooffs So farre is wisdome justified not onely of her Children but even of her Enemies Neither is it possible that any Socinian Erastian c. can
disput from Scripture against a Christian who receaveth and beleeveth the Scripture to be the word of God but hee must needs take himself to consequentiall prooffs for no Christian will deny what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and syllabically in Scripture but all the controversies of Faith or Religion in the Christian world were and are concerning the sense of Scripture and consequences drawne from Scripture 6. Argument If wee do not admit necessary consequences from Sripture to prove a jus divinum wee shall deny to the great God that which is a priviledge of the little Gods or Magistrates Take but one instance in our own age When the Earle of Strafford was impeached for high treason one of his defences was that no Law of the Land had determined any of those particulars which were proved against him to be high treason Which defence of his was not confuted by any Law which literally and syllabically made many of those particulars to be high treason but by comparing together of severall Lawes and severall matters of fact and by drawing of necessary consequences from one thing to another which made up against him a constructive treason If there be a constructive or consequentiall jus humanum there must be much more for the considerations before mentioned a constructive or consequentiall jus divinum CHAP. XXI Of an assurance of an interest in Christ by the marks and fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the Spirit and whether there can bee any well grounded assurance without marks of grace T Is a right a safe a sure way to seek after and to enjoy assurance of our interest in Christ and in the Covenant of grace by the marks and fruits of Sanctification Which before I come to the proof of it that it may not be mistaken but understood aright take these three cautions first our best marks can contribute nothing to our justification but onely to our consolation cannot availe to peace with God but to peace with our selves gracious marks can prove our justification and peace with God but cannot be instrumentall towards it that is proper to faith Faith cannot lodge in the soule alone and without other graces yet faith alone justifies before God Secondly beware that marks of grace doe not lead us from Christ or make us looke upon our selves as any thing at all out of Christ. Thou bearest not the root but the root beares thee Christ is made unto us of God sanctification as well as righteousnesse Thy very inherent grace and sanctification is in Christ as light in the sunne as water in the fountaine as sap in the roote as money in the treasure 'T is thine onely by irradiation effluence diffusion and debursement from Jesus Christ. 'T is Christs by propriety thine onely by participation 'T is thy Union with Christ which conveighs the habits of grace to thy soule 'T is thy communion with Christ which stirs up actuateth and putteth forth those habits into holy dueties and operations 'T is no acceptable duetie no good fruit which flowes not from the inward acting and exerciseing of grace in the soule 'T is no right acting of grace in the soule which floweth not from habituall grace and a new nature 'T is no new nature which floweth not from Christ. Thirdly all thy markes will leave thee in the darke if the spirit of grace do not open thine eyes that thou mayest know the things which are freely given thee of God Hagar could not see the well though she was beside it till her eyes were opened Markes of grace are uselesse undiscernable and unsatisfactory to the deserted and overclouded soule These cautions being in our eye that we may not separat our markes either from the free grace of God or from Christ or from the spirit I proceed to the proof of that point which I propounded in the beginning First It may bee aboundantly proved from these Texts Psal 17. 3. and 119. 6. 2 Cor 1. 12. 1 John 1. 6 7. and 2. 3. and 3. 9 10 14. Secondly our passing from the state of nature and wrath into the state of grace and to bee in Christ is compared in Scripture to such things as are most decernable and perceptible by their proper markes 'T is called a passing from death to life from darknesse to light from being farre off to be near c. all which things are known by manifest and certaine evidences The spirit of grace is compared to fire water winde which are known by sensible signes Conversion is a returning of one who had turned away and is not returning discernable by certaine tokens The new creature is a good tree and is not a good tree known by good fruits Matth. 7. 17 18. Thirdly both in Philosophy and Divinity yea in common sense 't is allowed to reason from the effects to the causes here is burning therefore here is fire here is the blossoming of trees and flowers therefore it is spring and the Sunne is turning again in his course here is perfect day light therefore the Sunne is risen here is good fruit growing therefore here is a good tree 'T is a consequence no lesse sure and infallible here is unfeigned love to the brethen therefore here is regeneration here are spirituall motions affections desires acts and operations therefore here is spirituall life Fourthly the markes of grace have so much evidence in them as formeth in others of the Saints and servants of God a well grounded judgement yea perswasion of charity that those in whom they behold these markes are in the state of grace and regeneration If they could see into the hearts of others to bee sure of the sincerity and soundnesse of their graces they could have a judgement of certainty concerning them But this they cannot for who knowes the things of a man save the spirit of a man which is in him Sure a Saint may know more of himselfe then another Saint can know of him for hee is conscious to the sincerity of his owne heart in in those things whereof another Saint sees but the outside And unlesse one will say that a Saint can know no more of himself by marks then another Saint can know of him by the same markes it must needs be yeelded that a Saint may certainly and assuredly know himselfe by the marks of grace which are in him Fifthly without a tryall by markes wee cannot distinguish between a well grounded and an ill grounded assurance between a true and a false peace between the consolation of the Spirit of God and a delusion How many times doth a soule take Sathan for Samuell and how shall the soul in such a case be undeceived without a tryall by markes But it may bee objected that this remedy may prove and doth often prove no remedy for may not Sathan deceive the soule in the way of markes as well as without
changeth the heart it maketh not a new man but leaveth him in the vanity of his former opinion and conversation Whence I infâ—…r that he who wil throughly rightly examine himself in this particular have I true faith yea or no Must needs before he have a solid resolution be put upon this further inquiry is there any heart-renewing or heart-changing work in me or am I still in the vanity of my former opinion and conversation yea or no I shall now after all this appeall to any tender conscience which is sadly and seriously searching it self whether it be in the faith whether Christ be in the soul and the soul in Christ let any poor wearied soul which is longing and seeking after rest refreshment ease peace comfort and assurance judge and say whether it can possibly or dare sit down satisfied with the Antinomian way of assurance before largely declared which yet hath been held foorth by those of that stamp as the only way to satisfie and assure the conscience and to put an end to all objections I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort and assurance and hath followed it to the utmost as far as it will go Oh saith the soul I have applyed my self to search and find out and to be clearly resolved in this great and tender point whether I bee in Christ or not whether I have passed from death to life from the state of nature into the state of grace or not whether I be acquit from the curse and condemnation of the Law and my sins pardoned or not when O when shall I be truly clearly and certainly resolved in this thing T is as darknesse and death to me to be unresolved and unsatisfied in it I refused to be comforted without this comfort Is id go to now and prove see this Antinomian way and when I had proved it I communed with mine own heart and my spirit made diligent search Then said I of it thou art madnesse and folly Their doctrine pretendeth to drop as the honey comb yet at the last it byteth like a serpent and stingeth like an Adder I find their words at first to be soft as oyle and butter yet I find them at last as swords and spears to my perplexed heart I am forbidden to try my spirituall condition or to seek after assurance of my interest in Christ by any mark or fruit of sanctification be it sincerity of heart hatred of sin love to the Brethren or be what it will be I am told it is unsafe and dangerous for me to adventure upon any such marks I do not mean as causes conditions or any way instrumentall in my justification for in that consideration I have ever disclaimed my graces nay I do not mean of any comfort or assurance by my sanctification otherwise then as it flowes from Christ who is made unto me of God sanctification al 's well as righteousnes But I am told by these Antinomians that even in the point of consolation and assurance t is not safe for me to reason and conclud from the fruit to the tree from the light to the sun from the heat to the fire from the effect to the cause I love the brethren with true and unfeigned love therefore I have passed from death to life They say I dare not I cannot have any true comfort or assurance grounded upon this or any such mark They promised me a shorter an easier a surer a sweeter way to come by the assurance which I so much long after They put me upon the revealing evidence or Testimony of the holy Ghost which I know indeed to be so necessary that without it all my marks will leave me in the dark But as they open and explain it unto me I must not try by the written word whether the voice or Testimony that speaks in my heart be indeed the voice of the Spirit of the Lord yet they themselves tell me that every voice in man which speaketh peace to him and speaketh not according to the word of grace is a spirit of delusion Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections and is that beyond which there must be no inquiry yet by and by they tell mee there must there must be more then this there must be a receiving evidence of faith and till I believe I do not possesse Christ or his benefits neither can sit down satisfied and assured Oh then said I how shall I know that I have true faith Shall I try faith by the fruits of faith No say they by no means but try it by the eccho in the heart which answers the voice of the spirit as face answers to face in water But what if there be no such Eccho in my heart What if I cannot say with assurance my sins are forgiven me must I then conclude I have no faith And what if there be such an Eccho in mine heart how shall I know whether it be the voice of a true faith or whether it be a delusion Hath every one a true faith whose heart suggesteth and singeth my sins are forgiven me But where there is a receiving and believing said they there cannot be a dead faith Alas said I they leave me where I was How shall I know whether there be a believing or receiving Doe not themselves tell me there is a great difference between a true faith and a counterfeit faith are not these miserable comforteâ—…s who tell mee that true faith hath fruits and yet will not give me leave to try it by its fruits They teach me that Iustification is like the fire so that he that is not Zealous in holynes and righteousnes by Sanctification t is to be feared that he never had the fire of Iustification Another of them sâ—…ith doth not love manifested as truly and infallibly kindle love again a fire kindleth fire Sure then if I doe not love God and his children the Eccho in my heart which saith my sinnes are forgiven me is but a delusion Oh how have these men been charming and cheating me out of the right way They have unsetled mee and frighted me out of all my marks of grace or fruits of faith and when they have promised me a clear resolution behold they leave me much more unsatisfied They have deceived me and I was deceived When all comes to all in their way I must either conclude which I dare not that I have true faith because my heart suggesteth and saith my sins are forgiven mee without any tryall of faith by the fruits thereof or otherwise I am left in a labyrinth believe I must and they will allow me no markes to know whether I believe or not Wherefore I will not come into their secret I will come out of their paths which lead downe to the Chambers of death I
will return to the good old way the Scripture way Christs way the Apostles way in which I shall finde rest to my soule The third point now remains viz. that there is no such inextricable difficulty darknesse or mist in this mark the love of the brethren but that the children of God may and sometimes do clearly and safely assure their hearts by this mark that they have passed from death to life Which that it may appeare I shall speak first to the Object the Brethren then to the Act which is love Touching the Object let foure things be observed First this we certainly know that there are Saints on earth we believe the holy universall Church Now all who have passed from death to life those and none but those have a true and sincere love to the saints in generall praying heartily for them sympathizing with their suffering and rejoycing at their felicity None but a Saint can say in truth and with a sincere selfe-denying affection If I forget thee O Ierusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to theroof of my mouth If I preferre not Ierusalem above my chief joy Ps. 137. 5. 6. The Apostle commends praying for all Saints Eph 6. 18. and love to all the Saints Col 1. 4. I conceive he means not only all the Saints known to us but the whole invisible Church of Saints on earth That prayer and protestation Psal. 122. 7 8. when uttered in Spirit and Truth can proceed from no other but a gracious renewed heart peace be within thy walls and prosperity within thy Palaces For my brethren and companions sake I will now say peace be within thee This very love to the Saints in generall as to the excellent and precious ones of the earth is a fruit of Sanctification and a mark of a renewed and gracious estate even as contrary wise they that have no love to the Saints in their species or kind that love and esteem men only for some earthly respect and consideration the Rich the Honourable the Mighty c. or for some particular humane relation Parents Wives Children Kindred Friends Benefactors c. much more they that delight in the company and fellowship of the prophane and ungodly prove themselves to be such as have not yet passed from death to life Secondly t is neither necessary nor possible that we have a a certain and infallible knowledge of the true Saintship and regeneration of these particular persons whom we love under the notion of Brethren and Saints The Apostles themselves did once look upon and love some as Saints who were no Saints Iudas Simon Magus Ananias and Saphyra and others of that kind It is Gods own prerogative to know certainly the hearts of men To require a certain knowledge of the Saintship of others before we can say we love the Brethren doth not only strike at the mark of love but at the duty of love and makes the yoke of Christ heavy yea unsupportable and the very Evangelicall commandment of love to be most grievous yea impossible And if the Antinomian objection hold good no man on earth can performe acceptably this duety of Love except he know the hearts of those whom he loves under the notion of Saints If it be replyed that the commandement of Christ is acceptably performed when to my best knowledge and observation and according to the best tryall which one Christian is allowed by Christ to take of another they are Saints whom I love under that notion and that tiâ—… not necessary to the acceptable pâ—…rformance of the duty of love that I know infallibly such a one to be a true Saint Then it will follow by the like rule and by parity of reason that comfort and assurance may be had from this mark I love the Brethren although I cannot certainly and infallibly say these whom I love are true Saints For if I can be cleare in point of the duety and that my obedience to the new commandement of Christ love one another is acceptable to God then may I also be clear in point of the mark or signe this proposition I love the Brethren being a necessary consequent from that proposition I have through the grace of Christ so far performed the duty of Love as that it is acceptable to God in point of new obedience and this leads me to a third answer 3. Particular or individuall Saints may be so farre known by their fruits and are so farre discernable and visible as that our love to them under that notion may be known to be an acceptable service to God and so a comfortable mark or evidence to our selves Which plainly appears from what Christ saith Math 10. 41. 42. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward And he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward And whoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his reward Before verse 11. Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide till ye goe thence Heb 6. 20. For God is not unrighteous to forget your work and labour of Love which ye have shewed towards his name in that ye have ministred to the Saints and do minister These believing Hebrews did not infallibly know that they were Saints to whom they ministred yet the Apostle tels them their worke was acceptable to God and made himself to be perswaded of them things that accompany Salvation They to whom he writes being conscious to themselves of the truth and sincerity of their love might much more be perswaded of themselves things that accompany Salvation from this mark of Love although they could not know infallibly the hearts of those whom they loved as Saints We may without either revelation or infallibility of judgement by the marks which the word gives us for judging and discerning of others so farre be perswaded in a judgement of Charity that this or that person is a Saint a Brother a Sister one in Christ as that our love to the person under that notion is according to the rules of Christ flowes from faith which worketh by love and is acceptable to God as a part of our new obedience If it were not so this absurdity would also follow there could be no communion of Saints one with another at least no such thing done in faith Do not Believers act in Faith and not doubtingly when they have communion one with another when they exhort and comfort one another when they pray one with another when they sympathize one with another If they do not act these things in Faith they sinne for whatsoever is not of Faith is sin 4. It is to be observed that he who objects to others