he brings out a testimony that speaks of the ceremonial Law especially which no man could bear or fulfill of himselfe though it was far lighter then the moral Law Act. 15.10 Now therefore why tempt ye God to put a yoke upon the neck of the disciples which neither we nor our fathers were able to beare It is not saith he the priviledge of the Church militant to have no defect or imperfection remaining It is true of the Church collectively taken but we have proved before that some have ended their warfare here before they goe hence Isai 40.1 2. 2 Tim. 4.7 Ephe. 6.13 Here saith he we pray enter not into judgement with thy servants O Lord. O that my ways were so directed that I might learn thy statutes Make me a clean heart O God But doe the Saints pray so always to the end of their life They that are Christs have crucified the flesh with the affections and lusts thereof Gal. 5.24 and Christ only lives in them Gal. 2.20 Here saith he we still find need of Christ who is our advocate with God the Father 1 Ioh. 2.12 But who are they that need him still as a propitiator or purger out of sin for Ioh. speaks there to the babes My little children and yet he speaks to them not to sin that is not to continue in sin and for that end he sets forth a helper of them there against sin as for the young men he saith that they had overcome the wicked one Ioh. 2.13 14. how much more had the old men so done Pag. 34. He tels us that what he hath before written may suffice to satisfie them whose eyes the God of this world hath not blinded That sin will have a being in the best of men so long as our souls have a being in these houses of clay But we dare conclude that if any man rest satisfied therewith in that point that his eyes were never yet truly opened to behold the light of the Gospel of the glory of Christ who is the image of God 2 Cor. 4.4 But he prays all the faithful to joyn with him in supplications to God for his adversaries that they may see their own sins And so doe we also for our selves and reciprocally for him and them yet will not that follow that we shall be ashamed of our doctrine as he hopes we shall For we have not drawn the same from any such puddles as he is pleased to call them to wit Pelagius Bellarmine Baily Becanns the Jesuits or from the Adamites who conceived that they were renewed to Adams first purity unlesse he will have the second Adam as he cals Christ the Prophets and Apostles to be such Adamites Nor have we learned them from Romes fraternity now crept in amongst us who are as he saith well versed in the old trade of Arch-hereticks what is that even his own handicraft in falsifying of truth or Text rather for the truth may be denyed or abused but not falsified whatsoever he saith to the contrary to maintain lyes But he doth hope and so doe we also that God will discover such in due time by us or some other of his servants and in the interim keep his who are no patrons for sin nor latrons from the due observance of Gods Law by the help of Christ from being subverted by them But he goes on what men without sin saith he Yes the Angel shewed John many thousands that had been such upon the earth as we proved before out of Rev. 7.14 and 14.4 5 6. Yea John did demonstrate some such unto us before of his own society 1 Joh. 4.17 18. and 5.18 But he scoffingly saith it was happy for the woman that was taken in adultery that her accusers were not such as these preachers Why doe we professe our selves to be without sin But it will be found our fault and his also if we live and dye in our sins now that there is such a fountain opened to the house of David and to the inhabitants of Ierusalem for sin and for uncleannesse Zach. 13.1 And yet it will not follow that if there had been one yea many such impeccant persons there of which none are to be found among the proud and censorious Pharisees that the said delinquent should have had a volly of stones about her ears for who are more sensible of humane frailty then such as have passed through the same or who are more merciful then such as have obtained mercy to put away all cruelty pride and wickednesse through the help of Christ yet must Christs expresse commandements be observed But he comes upon us with the Apostles Creed saying What need is there to believe the Article of the forgivenesse of sin if men may live without sin True if they could come into this world live here many years and goe out again without commiting of sin But if sin that is once in cannot be purged out again nor the image of God renewed nor the Law fulfilled what need is there to beleeve in God the Father Almighty maker of Heaven and earth and in Iesus Christ his only son our Lord who is called Jesus because he came to save his people from their sins Mat. 1.21 and called Christ because he is anointed for that very work Isai 61.1 2 3 4. yea why doe we believe that he is risen again for our justification or regeneration Rom. 4.25 or in the Holy Ghost that there is an Holy catholick Church whom Christ came to sanctifie by the washing of water through the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing Epes 5.25 26 27. Pag. 34 35. he gives us this advice as a point of good religion To turn the Lords precepts into prayers and to say with holy David who a little before had his secret sins and his foul sins but now is called holy David Psalm 43.3 Send out O Lord thy light and thy truth and let them lead me into the holy mountain and unto thy Tabernacle and as is Psalm 143.10 Let thy good Spirit lead me into the land of righteousnesse To which we say it is a point of good religion indeed for as the whole duty of man by the testimony of Solomon consists herein to wit in fearing God and keeping his commandements Eccles 12.13 So his father David made the 119 Psalm which is the longest meditation extant in the whole book of Psalms a devout prayer for grace to understand and fulfill Gods Commandements and left it to the Church as an holy Alphabet to know their duty both of prayer and obedience thereby But would the Vindicator have men pray in faith or unbeliefe for if the thing be not possible to be had in this life they cannot pray for it in faith and if it is attainable his second position fals to the ground And if Gods light and truth must lead us into the mountain or tabernacle of his righteousnesse then all
5.17 18. Think not that I am come to destroy the law and the Prophets I came not to destroy but to fulfill to wit in us as for us for verily I say unto you that till heaven and earth pass away not one jot or one tittle shall pass from the law till all be fulfilled and that in us as the next words there prove Whosoever therefore shall break one of these commandements and teach men so he shall be counted least in the kingdome of heaven c. Rom. 8.3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 10.4 For Christ is the end of the law for righteousness to every one that believeth 1 Cor. â— 30 Who is made of God unto us wisdome in the understanding righteousness in the will and not onely sanctification in both but redemption in fulness also Ephes 5.25 26 27. As 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 to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Titus 2.14 Who loved us and gave himself for us that he might redeem us from all iniquity and purifie us unto himself a peculiar people zealous of good works The sixth Topick shall be from the end of the law and the written word of God Psalm 111.4 5 6. Thou hast commanded to keep thy precepts diligently O that my wayes were directed to keep thy statutes Then shall I not be ashamed when I have respect unto all thy commandements vers 89. For ever O Lord thy word is setled in heaven And vers 105 106. Thy word is a lamp unto my feet and a light unto my path I have sworn and I will perform it that I will keep thy righteous judgments Rom. 15.4 For whatsoever things were written aforetimes were written for our learning that through patience and the comfort of the Scriptures we should have hope 1 Tim. 1.5 Now the end of the commandement is charity out of a pure heart and of a good conscience and of faith unfeigned 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction and for instruction in righteousnesse that the man of God may be perfect throughly furnished to every good work See 2 Pet. 1.19 ' We have also a sure word of prophesie unto which ye do well to give heed as unto a light shining until the day dawn and the day-star arise in your hearts The seventh Topick shall be from the end of the ministry of the word set up in the Church by the Lord himself Ephes 4.11 12 13. And he gave some Apostles some Prophets and some Evangelists and some Pastors and teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the body of Christ till we all come in the unity of the faith and the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ For which end see the Apostles suitable practise Coloss 1.28 Whom we preach warning every man and teaching every man that we may present every man perfect in Jesus Christ As for the Topick of the end of the two Sacraments we have spoken before The eighth Topick then shall be the prayer which Christ hath taught us to pray and which his Apostles yea Christ himself hath prayed for this perfection Matth. 6.10 Thy kingdom come thy will be done in earth as it is in heaven 2 Cor. 13.9 And this also we wish even your perfection Ephes 3 19. That ye might be filled with all the fulnesse of God Phil. 1.10 11. That ye might be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse c. Coloss 1.9 10. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisedom and spiritual understanding that ye might walk worthy of the Lord to all well pleasing being fruitful in every good work chap. 4.10 labouring fervently for you in prayer that ye may stand perfect and complete in all the will of God 1 Thess 3.12 And the Lord make you to increase and abound in love towards each other and towards all men as we do towards you to the end that he may establish your hearts unblameable in holinesse chap. 5.23 Now the God of peace sanctifie you wholly c. Did those Ministers of God pray against perfection in this life as the Vindicator and a certain Minister in Salisbury who came out of New-England rather then out of new Jerusalem are said to to have done Heb. 13.20 21. Now the God of peace which brought againe from the dead our Lord Jesus Christ that great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will 1 Pet. 5.10 Now the God of all grace who hath called us unto his eternall glory by Jesus Christ after ye have suffered a while make you perfect c. Joh. 17.23 I in them and they in me that ye may be made perfect in one saith Christ The ninth Topick shall be the admission of this work as possible every where in Scripture Psal 112. Blessed is the man that feareth the Lord that delighteth greatly in his commandements and 119 1â—2 Blessed are the undefiled in the way who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with the whole heart they also do no iniquitie they walk in his ways Ezek. 18.21 But if the wicked will turn away from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not die Luk. 17.10 So likewise ye when ye shall have done all these things which are commanded you say ye are unprofitable servants we have done that which was our duty to do Rom. 2.13 For not the hearers of the Law are just before God but the doers of the Law are justified Jam. 2.8 If ye fulfill the royall Law according to the Scripture Thou shalt love thy neighbour as thy selfe ye do dwell chap. 3.2 If any man offend not in word the same is a perfect man 1 Joh. 5.3 4. For this is the love of God that we keep his commandements and his commandements are not grievous for whatsoever is born of God overcommeth the world and this is the victory that overcometh the world even our faith 1
said verb in the said place in the Hebrew text is in the future tense but who is there that knows any thing of that language who knows not that the Hebrews have no potential mood of a verb and that when they have occasion to make use of the same mood to declare the sense of Scripture according as it is intended they then render the future tense of the Indicative mood in the Potential mood as aforesaid which the English Translators should have done to have made the hypothetical axiom good sense in reference to the reason given immediately in the Parenthesis to illustrate the hypothetical axiom by Again its requisite to find out the sense and scope of a Scripture-axiom to observe whether the said axiom be laid down absolutely without any dependence on the context or whether it be laid down with some relative particle to be taken notice of evidencing its dependence upon the context antecedent or consequent As for instance it is thus translated Eccles 7.20 for there is no man which sinneth not hence it is more confidently affirmed then truly by most that Solomon doth acknowledge that there is no man upon earth which doth good and sinneth not But the mistake of these men who affirm as aforesaid is from the mistranslating of the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed is a relative particle and doth intimate that this verse doth relate unto the 19 verse which is the antecedent context thereunto where it is said that wisdome doth strengthen the wise more then ten mighty men which are in the city The meaning is that wisdome will fence and secure a wise man more from dangerous assaults and violence then ten mighty men which are in the city For the illustration of which and to shew the excellency of wisdome and the use thereof in a superlative degree Solomon doth subjoyn the 20 verse so as to make it with the 19 verse a discrete axiom by putting a discrete particle if rightly translated to the 20 verse but our Translators expresse that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a a causal particle for which indeed being so expressed maketh those said 19 20 verses relating together to contain in their relative respect little or no sense at all as will appear to every truth-searching man thus Wisedom doth strengthen the wise man more then ton mighty men which are in the City for or because there is not a just man upon earth which doth good and sinneth not Now is that a good reason or cause why wisedom doth strengthen a wise man more then ten mighty men even because there is not a just man upon earth who doth good and sinneth not surely it s not a better reason then his was who gave out of his shallow judgement that Tenderden steeple was the cause of Goodwin-Sandes because Goodwin Sandes was after Tenderden steeple That story Bishop Latimer made use of upon an occasion in a Sermon before King Edward concerning such who ignorantly put non causam pro causa that which is no cause for the cause So do the Translators by their translation put non causam pro causa for sinne is no cause why wisedome hath any excellent effect but the contrary rather if we believe what Solomon saith Eccles 10.1 Dead flies make the ointment of the Apothecarie to smel so doth a little folly him that is in reputation for wisedom But if the Translators had translated the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretely though although notwithstanding and rendred the verb which is in the future tense of the Indicative mood in the present tense of the Potential mood then had they given a good and profitable sense of the words thus Wisedom strengtheneth a wise man more then ten mighty men which are in a City although there be no man upon earth which doth good and sinneth not as it did strengthen Christ Luk. 20.20 21. and Stephen also Act. 6.10 By translating the said words in the manner aforesaid as they should have done they had not been guilty of seducing the people to believe by their translation that Solomon doth affirm contrary to Scriptures that there is no man upon earth which doth good and sinneth not If those who are Judges and assume power to scan and judge mens words do conclude the axiom or axioms to be positively and absolutely affirmed or denyed which are only intended relatively to the antecedent or consequent axioms we say if they do so quis pene innocens sit who can free himself from treason or blasphemy as often as their tryers and Judges please to declare their words absolutely and abstractly spoken when the author of them intended them as Solomon did in the place aforesaid onely to be relatively spoken By which kind of dividing axioms he did more wickedly then wittily who said Hang all the Law and the Prophets concealing and not mentioning Christs antecedent words Math. 22.40 On these commandements hang all the Law and the Prophets 10. Que. Whether if we doubt of the meaning of an axiom which is a divine testimony we are not to consider to the end we may see the meaning of it the artificial arguments contained in the said axiom for though testimonium be argumentum inartificiale yet the axiom consists of artificial arguments and these testata must be proved by artificial arguments or something equivalent or tantamount unto them which are qualifications requisite to be in every witnesse as scientia virtus prudentia First Knowledge in the testis else he will speak he knoweth not what like them 1 Tim. 1.7 Secondly Vertue or else talke they care not what as they did Math. 28.15 upon a sad account Thirdly Constancy else the testes will seem to contradict themselves as they did that cryed before Christ Hosanna to the highest and the next day cried Crucifie him crucifie him Therefore to find out the true meaning of the res testata the thing affirmed or denied we must see what arguments relating one to another are contained in the axiom which is a Scripture-testimony As for instance Christ saith to Nicodemus Joh. 3.5 Except a man be born again of water and of the Spirit c. Now what water Christ meaneth is the thing to be inquired into We instance in the said place because there was a learned respondent who did of late in a publique disputation affirm and the opponent did not deny it though he might that elementary baptismal water was meant by Christ in the said place His only reason was without any further demonstration because so many Fathers had for so many ages downward attested it without any artificial arguments but onely their bare words to be so which is the reason we professe to all men why we doubt that sense to be the meaning of water in that place unlesse the said respondent can assure us that those Fathers or some of them were by inspirement infallible in giving of the said sense if he can then
Israel of the God of this world spoken of 2 Cor. 4.4 to be prevailers in maintaining that sin and disobedience to the law of the righteous and just God will remain in the best Saints if they be no better then our selves are yet by confession and practise as long as they live That being the end for which we are what we are in all reviling and slandering the said Doctor Drayton and Parker under the horrid names of Jesults and Factors for Rome even for such Saints at Rome who were most eminent above others in Neroe's house when Paul was there Phil. 4.22 I say even for to make them more odious to our sin-maintaining party I am not unwilling to spend my lungs to reproch Jesuits and Factors for Rome as all can witness that heard my scurrulous invective at Wisfoord near Wilton against the said Parker for preaching such poysonful doctrine at Wilton of a possibility of a total mortification of sin in this life of which doctrine I wished the people of Wilton who flocked to heare me to take heed of and not endure to heare the said Parker preach any such doctrine for I told them spreading my paper on the Pulpit-cushion like Rabsicaes letter that the said doctrine will sink himselfe and his hearers to hed if our doctrine for sinne remaining in us as long as we live do at any time advance and lift us up to heaven Your selves my fellow Levites like Simeon and Levi brethren to maintain iniquity are now upon the stage as I tell you in my next paragraph to act your parts Therefore it doth concern you to joyn hand in hand with me in maintaining our positions for they are begun as I told you to be spoken against in publ que by our enemies whom I could not disswade nor terrifie from so doing though I told them openly before a cloud of witnesses that if they did publish such doctrines to the people against the necessity of sin remaining in the best Saints as long as they live they would pull all the Ministers of my mind which are too too many in the countrey about their ears His words spoken in Wilton Church because if it should be so as our enemies affirm the people would soon charge their Ministers with preaching a long time many lies to them for telling them so frequently that sinne will remain in the best Saints as long as they live as an Alderman of Milton told my selfe presently after Doctor Drayton had preached the Sermon now in Print on 2 Cor. 7.1 for cleansing away all fil hinesse of the flesh and spirit that if the said doctrine were true which Doctor Drayton had delivered I my self had taught at Milton many lies which wounded me to the heart though it were so to be told it to my face and the people in short time will say my fellow Levites as much to your faces as I was told if the doctrines of our enemies to sins continuance in best Saints come to be received more generally among all sorts of people Therefore arm up you courage my indeared fellow-brethren for sâ—â—â— cause and muster up the forsee you seem to have and fight as I bid you in the said paragraph being likewise upon the stage while our enemies yet stand below this boon sight of our traditional faith That sin will remain in us as long as we live by reason of the want of faith to beleeve the contrary for it is said Mat. 13.58 where it is said Christ could do no great works there because of their unbelief Now if thus you do my united brethren I assure my self and you as I tell you in my last paragraph that our victory if we can overcome our enemies though it be but by Club-law as they did Rev. 11.17 will be glorious among all lovers of sinful pleasures and profits more then lovers of God and his holinesse for then we may as they did Rev. 11.10 rejoyce and be merry if we can still perswade weak capacities to be confident that sin will remain in the best Saints as long as they live because then we our selves shall still be accounted for such Saints among the people and also every man whose teeth continuall water after the apples of Sodom will then think his own beloved sin how worthy soever it be to be hated is the only innate corruption and infirmity that will and must remain in him as long as he liveth Thus you see friends how glorious our victory is like to be if we can prevaile in the eyes of all Epicures and lovers of sinfull profits and pleasures But indeed we do but dissemble and lye when we say it will be glorious through Jesus Christ for Christ is not saith the Apostle Gal. 2.17 the Minister of sin for he came to redeem all his Saints from all iniquity Tit 2.14 and purifie to himself a peculiar people zealous of good works therefore to him belongeth better glory for ever and ever to be given to him from such as those Ephes 5.27 28. who are sanctified and washed in water by the word then can accrue to him by our best Saints who plead to have sin remain in them as long as they live to which all truly enlightened Saints say Amen namely that Christ may have more glory from his eminent Saints by their being purged from all sin then can redound to him from the constant cleaving of sin to them as long as they live which is contrary to God and Christ and the holy Spirit yea so contrary to the Saints pure happiness as nothing can be more opposite thereunto This is the Paraphrase that Mr. John Tendering must have made himself of his preface if required to explain it as consonant and in reference to his positions that sin and disobedience to Gods law will remain in the best of Saints as long as they live therefore we could give no other paraphrase upon his preface consideratis considerandis then what we have for substance delivered to Mr. John's friends whereby they may see his naked mind under the covert of Scripture-phrases by which he would deceive the hearts of simple and well-meaning people and therefore we hope his friends will not say that we have abused him and wrested his words in his preface from his own design Because we are perswaded his friends will not have him speak in his preface heterogeneals to the positions in his Vindication for then he doth abuse them and make them believe that in his book to be one of his beloved truths which he doth contradict in his preface if he mean not according to our paraphrâ—se and so with coloured words deceiveth the hearts of his many allies which relie upon his lying oracles Again if men do not mean their prefaces to be respectively in reference to their subsequent designs then their preface and their book will not be consentanies but disparates and the author of them a dissentany altornis vicibus to them both therefore Mr.
John Tendrings friends must acknowledge if he be not alwayes a jugler that he meant this preface though varnished with Scripture-phrases should relate as consentanies together and also he would be found a consentany to them both in reference to his ultimate end namely to maintain though he cannot do it that sin will remain in the best Saints as long as they live Hence when he saith in the front of his salutes To all lovers of Gods truth we ask all unbiassed and understanding men whether he can mean if he intend the maintaining his positions any others but such that love his sinful positions and love that sin will remain in them as Gods truth as long as they live When he wisheth grace to them what grace doth he wish them but grace to keep themselves in a sinful life for he saith it is the Orthodox Protestant doctrine that sin will remain in the best Saints at long as they live When he wisheth them peace what can he wish but that they may be quiet not disturbed by endeavouring to mortifie all their sinnes in this mortal life because he affirms to his friends that sin will remain in them as long as they live When he saith grace and peace through Jesus Christ what can those words through Jesus Christ intend if considered in reference to his positions but that he would fain have Christ and sin dwell and be yoked together in him and his friends though it be contrary to the Apostles dehortation 2 Cor. 6.14 15. and so to have peace in a way quite contrary to that Ephes 2.14 15. where is hinted that the partition-wall of sin is to be broken down what is it but a plain mocking of Christ absit blasphemia dicto to call him the faithful redeemer of all his Saints and yet he doth not by the Vindicators doctrine redeem them from all sin in this life as if Christ either cannot or will not redeem them from all sins that they may serve the Lord without blame in righteousness and holiness all the dayes of their lives Luk. 1.74 75. Ephes 1.4 And whom can he call in his first paragraph his beloved friends if he mind his positions but such as stick to him in maintaining that sin will remain in the best Saints as long as they live and also will be ready to do us all the envious mischief they can for opposing them in teaching the contrary truths for none that read his book and have heard his scandalizing of us can believe that he accounteth us and them of our mind beloved friends What times can he mean when he saith these are the times foretold c. must not he mean if he will have his sinful positions still maintained the times wherein there is a falling away from this positions a defectioÌ„ from believing them Must not he mean when he saith as a forerunner of the great and terrible day even the forerunner of the great and terrible day to the man of sin 2 Thes 2.8 by the the downfall of his positions when Jannes which signifieth as an Onomastick saith one to be brought under and Jambres one who hath a sea in his head according to that Isa 57.20 shall proceed and prevail no further 2 Tim. 3.8 9. so that our Vindicator is more then bodily afraid he and his party shall be put out of credit if our doctrines of a possibility of a total mortification of sin in this life be once resenned and received Must not he mean when he saith there are many false Prophets among us such as prophesie and evidence the Scripture against his tenents aforesaid wherefore they are to him and his friends like Michajah to Abah who said that Michaâ—ah never in his sense of goodness spake good to him who sold himsellf to do wickedness Must not he mean by such false Prophets whose study is to deceive poor souls even the very elect those whose study and labour is if he mind his positions to undeceive poor souls by perswading them that sin shall pot if they will be baptized into Christs death Rom. 6.2.4 5. remain in them as long as they live and must not he mean by his elect if he mind what he saith of his positions such as are ordained and chosen let himself name by whom to remain in sin for his posâ—â—ion is that sinne will remain in the best Saints as long as they live When he calleth them men confident in an arme of flesh can any wise man who mindeth and understandeth his position think that those words can reach us who perswade all men to believe a possibility of mortifying all sin in them through the grace and help of Christ but that they reach only such men who like himself teach and maintain with bold confidence that sin will remain in the best Saints as long as they live because that sin is called flesh as aforesaid And therefore to maintain sin as the Vindicator and his friends do is to be confident in an arm of flesh And can a wise man believe his words do reach us where he saith Goliah -like the great Giant against little David when as the Veterator doth boast they are a hundred to one or two of us who said with him in his opinion and also such as were ready to joyn with him in petition to the higher powers against us with confidence they shall prevail though we know it will not be with dint of arguments but by dint of sword if they do prevaile against us and if so surely the Veterator and his complices are Goliah-like men confident in an arme of flesh when they would be willing to take such conâ—ses against us But let us have but our liberty to preach in their Pulpits our doctrines of a possibility of a total mortifica tion of sin in this life through the grace and help of Christ then as the Prophet said 1 King 18.24 Let the God which answereth by fire to purge away the filthinesse of Jerusalem by the spirit of judgment and burning Isai 4.4 be God and therefore if the doctrine of a possibility of a total mortification in this life be of God it will stand Act. 15.38 39. if not let Baal plead for himself Judg. 6.31 32 33. But to proceed what can the Vindicator mean in the next words of his preface of which number we have to deal with but with them as our selves do who plead against Baal and against the necessity of sins remaining in the best Saints as long as they live for that is his assertion in his Vindication that sinne will remain as aforesaid and therefore they are such as contradict his positions that he will deal with for he professeth that he will maintain them to the utmost of his little wit What can he mean where he saith in his next pargraph he regardeth not how he is esteemed of in this world for ingaging in this quarrel but that he regardeth not what contrary-minded men to himself
produceth to confirm his position with that sin will remain as aforesaid and because they cannot be had therefore he offers them his pamplet of non-sense to delude them with who are hasty to believe him And whom can he mean by weak capacities but such as he is afraid are not stoutly resolved to stand to his positions but that he doubts they will be drawn off if they search the Scriptures from believing such pernicious doctrine to their souls as that sin will remain in the best Saints so long as they live What can he mean by those words in his next paragraph where he saith that he doth endeavour their satisfaction and confirmation but that he desireth to confirm sinne to remain in them as long as they live that so they may be satisfied with it And therefore he saith he present them with some few collections if he had presented none it would have been more for his credit and comfort in the end to perswade them that sin will remain in the best Saints as long as they live and that without dispute if they will take his word for it who is most frequent in lying What can he mean by those words his collections seriously to be weighed and digested by them but that he would have them so setled rivetted in weak capacities as that they may never forget his tenents that they and the best Saints must live in sin while they live among men and that upon all occasions when the enemies to his doctrine talke of mortifying all sin in this life they may reply and say as the Lady Abbesse did to her wanton daughter both justified by the Vindicators positions By Saint Peter and Saint Paul Daughter sinners are we all for so this Veterator doth impudently maintain that sin will remain in the best Saints as long as they lâ—ve and therefore needs must it remain in the Lady Abbesse and her daughter even to live a wanton life as their excusable infirmities because the best Saints must have their failings What can he mean when he saith in the same paragraph these collections may by the blessing of God enable the meanest capacities c. but that he desireth God may bless them so as to remain where they are and to live in sinne if he mind his position while they live a mortal life What can he mean in his next paragraph where he saith I desire to blesse God for what others have done but that it is his prayer and thanksgiving to God for such men who preach up sinne if he mind his position and maintain that it will remain in the best Saints as long as they live else he resolveth to be none of the best if any Saint at all What can he mean by his next words in the same paragraph if that which I have now done be any thing serviceable it hath obtained its end but that he had no other end in his eye and thoughts in writing this pernicious Vindication and destructive to a good life but to petswade men to live quietly in sinne and not to trouble themselves and grieve for that they cannot help because as he saith sinne will remain in the best Saints as long as they live What can he mean when he further saith I am willing to spend and to be spent for the Israel of God but that they are the Israel of his God who prevail if he mind his position against the grace of Christ for to remain in sinne as long as they live for Christ came to redeem his Saints from all iniquity Ti. 2.14 and to purifie to himself a peculiar people zealous of good works and for whom will he spend and be spent but for such prevailers who can prevail if he mind his tenents against all gain-sayers that sin will remain in the best Saints as long they live For these and with these he will spend his patrimony and all he can get besides by his practise as an Emperick at large What can he mean when he addeth further that he will be spent but that he expecteth at last to be spent in a sinful life himself for he saith in his Vindication that death onely putteth an end to a sinful life And what can be the sense of those words in the same paragraph that being the end for which we are what we are but that he looketh on himself and those of his mind and way to be appointed by some let him name by whom if he mind his positions to maintain that sin will remain in all Saints so long as they live and that is the end for which he is become what he is in shamlesness to maintain that sin will remain in the best Saints as long as they live What can he mean by those words in his next paragraph where he saith to his allies and Levites you are now upon the stage fight the good fight of faith but that if he mind his position to remain in sin and disobedience is the object of his faith and that he doth understand Saint Jude when he biddeth them to contend for the faith once delivered to the Saints v. 3. of that Epistle that he biddeth them contend for so this Veterator doth that sin will remain in the best Saints as long as thy live as the faith which was once delivered to the Saints if any do deny it and contradict the same What can he mean by his words be couragious fight c. but he would have them to fight for it if he do mind his position that sinne wil remain in the best Saints as long as they live that so he and his friends may go for eminent Saints as long as they are in this world whatever they are accounted to be in the world to come When he telleth them they are upon the stage what can he mean in reference to his position but to put them in mind that they are above and Doctor Drayton must stand below to hear thiâ— forsworn Veterator make oath to a senselesse article namely that Doctor Drayton should say that when we have fulfilled the Law then Christ would be as a bridg to carry us over to Heaven which is too senselesse to come from Doctor Drayton who knew I say once again more divine truth then all the contrary-minded Divines in Wiltshire besides I do attest it to to be falsely laid to Doctor Draytons charge for I was present at the same time when and where it is said the same or like words were spoken by him What can he mean also by those words sight the good fight of faith but that it is good for them if he mind his position to fight against us who plead for a possibility of a total mortification of sin in this life and do deny their rash assertion of sinns necessary remaining in the best Saints as long as they live Was there ever Veterator that abused Scripture-phrase more then this one doth in a Preface that must relate to his
positions or else he himself overthroweth his own positions by his Preface I say was there ever varlet abused Scripture-phrase as this Veterator doth when he biddeth his Lovites fight the good fight of faith in reference to his position that sin will remain in the best Saints as long as they live for they are the words of St. Paul to Timothy 1 Tim. 6.12 and do you think that Paul bid Timothy to fight as a good fight of faith against those who deny that sinne will remain in the best Saints as long as they live What did Paul intend by his words when he said I have fought the good fight of faith I have finished my course I have kept the faith from honceforth is laid up for me the crown of righteousnesse 2 Tim. 4.7 8. I say did Paul mean any of these words in reference to the Vindicators position who biddeth his Levites fight the good fight of faith which must be in reference to and for his sinful position else he saith nothing to them that is to his purpose Now if St. Paul had been which God forbid of the Vindicators and his Levites mind then if any should have contradicted him as we do the Veterator what stuff had Paul absit blasphemia dicto couched under the said words if thus or in a like manner they had been explained in reference to the Vindicators position O you who deny that sin will remain in the best Saints as long as they live I have fought the good fight of faith as the Veterator exhorteth his Levites to do against such as deny that sin will remain in me as long as I live I have finished my course in sin to be in me as long as I live I have kept the faith or belief of the doctrine that sin will remain in me and in all Saints as long as I live from hence for so beleeving my continuing in sin and contending for it as truth like as this Vindicator doth is laid up for me the crown of righteousnesse for contending for an unrighteous life As if it were a righteous work to contend for sinne if any deny it to remain in the best Saints as long as they live which is the thing this Veterator aimeth at What can the Vindicat or mean by these words in his last paragraph where he saith I assure my self and you that our victory shall be glorious but that he doth count it a glory if he mind his position that sin will remain in him and his friends as long as they live though the Apostle saith Phil. 3.18 19. of such their glory is their shame that mind earthly things and what more earthly then sin according to that Coloss 3.4 What can he mean when he saith it shall be glorious through Christ but that he would perswade them that Christ will if he mind his position countenance and honour them for contending that sinne will remain in the best Saints as long as they live Yea when he saith glorious through Christ what can he mean but that he would perswade them that Christ will plead also for sin to remain in his best Saints as long as they live by reason that to say their victory shall be glorious through Jesus Christ is to make them believe that Christ will own sinne to be there according to his positions by his concurrence and assistance befides allowance for then it s through Jesus Christ when he is a partial chief procreant and conservant cause of it whereas indeed the Apostle saith the contrary 2 Cor. 6.14 15. What fellowship is there betwixt Christ and Belial betwixt righteousnesse and unrightcousnesse wherefore God saith to his Saints come out from among them and touch no unclean thing and then I will be your God and you shall be my people What can he mean by those words in his last paragraph to whom be glory but that he and his friends if his positions be minded think they ought to give glory to Christ for such doctrines that sinne will remain in the best Saints as long as they live And his adding of Amen as in reference to Christ in the close of all he saith can argue no other thing but that he hopeth wisheth and prayeth if he remember his position that it may be so granted from Christ that sin may remain in himself and his friends and in as many as he can perswade to believe him as long as they live for the word Amen signifies as much and more of that kind then we have attested it to compreheud We say again let the impartial Reader but mind his positions aforesaid which he contendeth for usque ad vires and he will not deny but we have hinted the true though not the full meaning of his preface in reference to his positions which are the terminus ad quem where all the expresses in the said preface must centre Besides the substance of his preface is a condolement of sad times coming on and of false prophets risen up and must not that relate to his positions so that he must count them the false prophets which he crieth out against for teaching a possibility of a total mortification of sin through the help of Christ in this life otherwise himself and his specified Levites must be the false prophets for maintaining that sin will remain in the best Saints as long as they live And the sad times must be the times wherein there is a falling away from his positions and from them who stand and plead as he and his fellow-Levites do that sin will remain c. maugre the grace of Christ inclining to the contrary Secondly his arguments laid down in his preface to his friends and Levites also his exhortations to them and prayers for them do all shew that the expresses in his preface must be so explained as we have done in reference to his positions And therefore if he or his friends do understand that all things in a preface and a book ought to look towards one another as face answers to face for to justifie and maintain each other then they will acknowledge that his preface and book must in like manner reflect upon each other and so be forced to yield upon this account that our paraphrase hath expressed though not fully the genuine though mischievous intent of his preface respectively considered The Vindicator doth subscribe himself an obedient Son of the Church but he doth not tell us of what Charch yet let any disingaged person to his principles confider his positions fronted in his Vindication and he must of necessity bear testimony if he be desired that he is an obedient Son onely of the malignant Church of Satan for he that committeth sinne is of the Devil John 3.8 and therefore he who pleads for the remaining of sin to be of necessity while Saints live notwithstanding the promised help and grace of Christ doth offer his devotions in Satans congregation for he is a disobedient Son of
justification whereby sin is purged out upon which the pardon and removing of the guilt follows through the mercy of God and the merits of Christs death we say that these are diverse and dissentaneous things But otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the new Testament frequently to be understood of the dimission and purging out of sin by the Spirit so both in the old and new Testament by prayer remission and forgivenesse of sins both these are connectively and collectively to be understood because where the Lord is pleased to purge out sin and heal men of it he always pardons it or takes away the guilt and never takes away the guilt but where the corruption and fault are first put away Hence it is that not to impute sin as we said before is first to purge it by sanctification and then to pardon i◠as Psal 32.1 2 3. and Rom. 4.6 7. and where sin is so purged and not imputed there the righteousness of grace for the renewing of the same is freely imputed or given to the believing and obedient soul But this premised we return now to consider what he saith who first brings that place Rom. 5.18 As by one offence or of one the sin guilt or judgment came upon all men to condemnation to wit all that offended or sinned in that one personal Adam of theirs as he said before so by one righteousness or the justification of one the free gift came upon all unto the justification of life that is of glory for there is a two-fold justification the one of grace or the foregoing righteousness and the other of glory or the evelasting righteousness But wherein doth this Text speak for him or against us and our doctrine The second Scripture which he brings is 2 Cor. 5.21 For he hath made him to be sin for us to wit a sacrifice for sin and a patern and motive unto us teaching us how we should in him root it out that we might be made the righteousnesse of God in him first in grace and then in glory as we said before Where the Apostles words make farre more for us and our sense and doctrine then they do for him for there is not the least mention made in all the Context or any where else in all the Scriptures that Christs personal obedience unto the law without us and for us should become or be made our righteousness The third Text of Scripture produced by him is that Acts 13.38 39. Be it therefore known unto you men and brethren that through this man or Messiah is published unto you dimission or remission of sins and in him he that believeth that he is or may be justified that is purged from all things from which ye could not be justified or purged by the law of Moses Which Text makes so clearly for us that by way of warning we will adde Pauls next words Look to it or take heed lest that come upon you which is spoken in the Prophets Behold ye despisers and wonder and vanish or come to nothing for behold I work a work in the days of perfect sanctification a work to which ye will in no wise give credit though one tell or shew it unto you Acts 13.40 41. The words are cited out of Hab. 1.5 6. and imply also an heavy judgment to come by the Chaldeans or the enemies figured thereby which are the Devils His fourth Scripture by him quoted is 1 Cor. 6.11 And such were some of you but ye are washed but now ye are sanctified but now ye are justified in the name of the Lord Jesus and by the Spirit of our God And as other Scriptures made not at all for him but much more for us so this is clearly also against him shewing that washing from the act and habit of former sins sanctification by Gods Spirit and justification in in the name of Christ are one and the self-same thing as we further proved out of Titus 3.4 5 6 7. Rev. 22.11 and other clear places But here he saith that some may object and say this righteousness is Christs and how can a man be justified by the justice of another Unto the which he answers with some truth and some falshood that as sin is ours by propagation which we have often shewed to be false so righteousness is ours if we attain unto it truly by Christ by imputation But his righteousness which he here intends is onely such by putation and imagination And as Adam saith he derived sin to our condemnation which is one of his old Chimaera's so Christ brought life by his obedience to our justification Thus if many be made sinners by the disobedience of one man which if rightly understood is undoubtedly true then how much more shall many be made righteous by the obedience of man Jesus Christ Rom. 5.19 especially since the nature of Christ as he saith page 66. is far more divine then the nature of Adam and therefore is more powerfull in ability to work this effect to justifie us then Adams sin was to condemn us But as Adams sin without us and our conformity thereunto condemns us not so neither doth Christs obedience which is ab extra justifie us we speak of his active obedience and by his passive we have another benefit the pardon of sins upon our leaving of them and 1 John 5.11 12. saith he this is the record that God hath given us to wit eternall life to whom was it given to John and those in whom Christ was risen in the power of the eternal life and this life is in his Son so that he which hath the Son in that manner hath life and he that hath not the Son of God hath not life as yet that is saith the Vindicator he hath the righteousness whereby he bringeth us to eternal life But this is his gloss upon the Text and a meer dream and delusion and this saith he doth the Apostle most excellently shew unto us when he saith that God made Christ to be sin for us 2 Cor. 5.20 which we even now cited But he speaks no such thing as he aims at or dreams of for saith he as our sins were made the sins of Christ not by altering or transplanting them inhesively into his own person but by assumption of them imputatively to make satisfaction for them as fully and truly as if they had been his own inherent sins even so the righteousness of Christ but not his externall obedience is as truly made ours by imputation his inherent righteousness whereby he and we obey God is so as if we had perfectly fulfilled the law by our own personal and actual operation Prove this by Scripture Vindicator and you shall be made a Doctor in Divinity which you never was nor will be And therefore saith he justification is a gracious and judiciall act whereby he judgeth he should have said a judicious and moral a physical or metaphysical act of God whereby he judgeth first maketh
they wise men or fools that believe every vain word and doctrine of men which hath no ground in the Scripture Prov. 14.15 The simple believeth every word but the prudent take heed to their going for so saith Augustine saith he and Peter Lumbard lib. 3. Senten distnct 23. That there is a great difference between him that doth believe Christ and him that doth believe in Christ for the Devils believe Jesus to be Christ but they believe not in Christ And may not some believe amils in Christ as he doth Because saith he it is one thing to believe God another thing to believe there is a God and another thing to believe in God yea and another thing to believe lies To believe God as he saith is to believe that he speaks the truth in the Scriptures and to believe God is to believe a God is But to believe in God is to believe with love and loving him to go unto him and to cleave unto him to be made one with him to dwel in him and have him dwel in us Whence it will follow that the Vindicator never yet believed rightly in God And this is that faith by which a sinful man is instrumentally justified in Gods way and not his and is both found and accounted righteous in Gods sight And hath not the faith of the Devil the father of lies the contrary effect hereunto For the second saith he we must understand that this applicaof faith or of Christ through faith must be particularly applied what must the application be applied by every man unto himself if he desires to be led hood-winked by the nose and that in a most special manner even he Because a general faith no nor a phanatick faith such as his is is not thought justifying faith for Paul testifieth that Agrippa did believe the Prophets Acts 26.17 18. and yet Agrippa confesseth he was no Christian And herein he was the honester man then in words to confess him and inworks to deny him as some Vindicators do And a natural man saith he by the force of Reason may be reduced to believe and acknowledge a God and that this God is powerful just and true and therefore brought to a general perswasion of the truth of things to be believed and yet all this faith no nor his own to boot is not sufficient to justifie us because true justifying faith is no natural quality nor phanatical notion but a supernatural gift of God as the Apostle teacheth Ephes 2.8 Phil. 1.29 howbeit it were no hard thing to prove that some of the heathen understood Gods work of justification better then the Vindicator witness that of Catullus the poet Omnia fanda nefanda malo permista furore Justificam nobis mentem avertêre Deorum Things good and bad mixt with a fury blind Have turn'd away Gods just just making-mind or justifying mind And therefore the general faith of the Scriptures saith the Vindicator is not sufficient to make us Christians but as we read the Saints of God do apply the promises of salvation unto themselves or rather themselves unto the promises to seek them in a right way as David saith to wit among experimental deliverances God is my rock and my redeemer and Job 19.25 I know that my redeemer liveth and Mary after that Christ was formed in her my soul rejoyceth in God my Saviour Luk. 1.47 and Thomas saith my Lord and my God Joh. 21. and Paul Gal. 2.20 who loved me and gave himself for me But what promises be or are contained in these Texts so must saith he every Christian that looks for salvation apply we say lay hold of in particular the grace and favour of God unto himself and his faith instrumentally justifies or may be a help unto him the sinner what without seeking of justifying and cleansing grace Lastly the final cause of our justification passively considered or the effect of it rather is peace of conscience in this life and the atonement a new expression but let it pass of eternal happiness in the life to come the first whereof saith he is attained by two special things first by an assured perswasion that all our sins are forgiven But may not some have a false perswasion in this kind so being justified by faith that is in a sanctifying and a purgative way from all our sins which we have committed we have peace towards God through Jesus Christ for ootherwise namely in his Son our justification is but a dream Secondly saith he by an unwearied study to strive against the stream which in his sense of impossibility is truly and properly spoken of our own natural corruption and why not against all temptations also and to keep a constant course which he denyed heretofore to be possible in the ways of godlinesse for Christ saith he gave himself for us to die for us and not by his Spirit to redeeme us from all iniquity and did bear our sins on his body upon the tree But for what end that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 or as Zachary saith Luk. 1.74 75. And so St. Augustine saith that Christ died for the wicked not that they should remain wicked but that they being justified through faith should be converted from their wickednesse and bring forth the fruits of holinesse because as St. Augustine saith also grace justifieth that we should live justly But here the Vindicator is so blind that he brings Augustine against himselfe for he takes the word justification as we do for purging away of sin and making of man just holy and good by way of sanctification which is an usual acception of the word among the Fathers The second end of our justification saith he is the eternal blessednesse which shall be attained hereafter when Christ shall say unto all his justified Saints made just and merciful by his sanctifying spirit Come ye blessed of my Father c. Mat. 25.34 And so much saith he for all the causes of our justification actively and passively considered Wherein he hath given us non causas mutilas pro veris false causes for true especially instead of the formall and material causes not much unsuitable to his deceitful justification but the efficient and final causes are for the most part applicable to the true work of justication And this saith he I hope may suffice but it must be among such as are blind or are willing to be deluded for the proof of the truth of this last branch of the second position that we are only justified by the righteousnesse of Jesus Christ Which point being rightly understood hath been and shall be better confirmed by us I shall end saith he with that of our Saviour Joh. 12.48 The word which I have spoken shall judge you in the last day Yea and judgeth and convinceth the Vindicator already to be a blind guide a stranger to the faith of Gods elect and no other Apostle then a veterator or impostor
come salvation and strength the kingdom of our God and the power of his Christ for the accuser of our brethren is cast out who accused them before God day and night In hope of this kingdom and in order thereunto the Saints to whom it was published purified their hearts by faith in Gods sanctifying grace to be had in Jesus Christ 1 Joh. 3.2 3 Beloved now are we the sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him or we shall see him as he is and every man that hath this hope in him purifieth himself even as he is pure Act. 15 7 8 9. Men and brethren ye know that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and beleive and God which knoweth the hearts bare them witnesse giving the Holy Ghost unto them even as he did unto us and put no difference between them and us purifying their hearts by faith Out of this faith and hope the souls of Gods elect do cry unto God night and day for vengeance against Gods spiritual enemies and theirs who first had crucified Christ in them and by them and afterwards did cruciate and vex them with continual temptations and assaults Luk. 18.1 And he spake a parable unto them to this end that men always ought to pray and not to faint saying There was in a City a Judge that feared not God neither regarded man and there was a widow in that City and she came unto him saying avenge me of mine adversary and he would not for a while but afterwards he said within himself though I fear not God nor regard man yet because this widow troubleth me I will avenge her lest by her continuall coming she weary me And the Lord said hear what the unjust Judg saith and hall not God avenge his own elect which cry day and hight though he bear long with them I tell you that he will avenge them speedily Neverthelesse when the Son of man cometh shall he find faith upon earth Where now is this faith of Gods elect to be found yea where is the faith of the Apostles and their Churches to be heard or read of who looked for no life and glory by Christ unlesse they died with Christ unto all known sin Rom. 6.8 For if we be dead with him then we believe that we shall live with him and the doctrine which held forth that and no other way for the fallen man to enter into life the Apostle commends as a faithful and undeceivable word implying that the contrary doctrine and perswasions deceive mens souls in the end 2 Tim. 11.12 This is a faithful saying if we be dead with Christ we shall live with him if we suffer with him dying to sin we shall also reign with him If we deny him in this way he will also deny us The seventh Topick is the inequality between sin and Gods grace now to be had of Christ Jesus thereagainst Is 5.4.11 No weapon that is formed against the Lord shall prosper and every tongue that raiseth up against thee in judgment thou shalt condemne This is the heritage and so forth Rom. 5.17 For if by one or one mans offence death reigned by one how much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ vers 20 21. Moreover the law entred that the offence might abound but where sin abounded grace did superabound that as sin had reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ The eighth Topick is the professed resolution of the Christians in the Apostles time to die unto all sin Rom. 6.1 What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead to sin namely by Christian profession and resolution live any longer therein Colos 3.3 For ye are dead and your life is hid with Christ in God The ninth Topick is from the true end and use of baptism to teach us this death and burial of sin in conformity to Christs death and resurrection Rom. 6.3 4. Know ye not that so many of us as are baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk after we are dead and risen again with him in newness of life for if we have been planted into the likeness of his death we shall also be planted into the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 1 Cor. 15.29 Else what shall they do who are baptized for the dead if the dead rise not at all why are they then baptized for the dead Colos 2.12 Buried with him in baptism wherein ye are also risen through the faith of the operation of God who hath raised him from the dead The tenth Topick is from the admission and assertion of this mortified and purged estate every where Rom. 8.2 For the law of the spirit of life which is in Christ Jesus hath freed me from the law of sin and death Rom. 6.7 For he that is dead is justified or freed from sin 2 Cor. 5.17 If any man be in Christ according to the Spirit he is a new creature old things are past away and all things are become new Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Chap. 5.24 And they that are Christs have crucified the flesh with the affections and lusts The eleventh Topick is from the omnipotency of true faith in Christ Marth 15.18 Then said Jesus unto her O woman great is thy faith be it unto thee even as thou wilt Chap. 21.21 Jesus answered and said unto them Verily I say unto you if ye have faith and doubt not ye shall not onely do this which is done to the fig-tree but also if you shall say unto this mountain of sin be thou removed and be thou cast into the sea it shall be done Mark 9.23 Jesus said unto him if thou canst believe all things are possible unto him that believeth John 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works then these shall he do because I go to the Father Unto which joyn that of our Saviour John 16.33 In the world ye shall have tribulation but be of good cheer I have overcome the world even Satans world which ye through faith shall be by me enabled to overcome 1 John 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even
claiming their ministration as aforesaid will prove themselves their successors whether included or not included in the words Math. 28.20 who are mentioned Ephes 4.11 and so the Ministers of Jesus Christ then they must demonstrate themselves to be men of honest report amongst Apostolick-men if there be any and full of the Holy Ghost and wisdome even that wisdome specified Jan. 3.17 and not be pufed up with pride and shewing bitternesse and wrath and carry themselves Diotrephes-like loving so far to have the preeminence as to have power to receive whom they think fit into the Ministerial office and to reject whom they affect not because they are not of their mind though peradventure better qualified with saving truths then themselves yea do not only so but forbid or hinder them that would receive them or cast them out of their livelyhood Hence we sayagain that if they derive their claim as aforesaid to be their successors they must be qualified like those Pastors which we have proved to be qualified as aforesaid by reason it is said Ephos 4.11 they were of Christs own making and gifted with his immediate gifts v. 8. which cannot be lesse or fewer then fit for the ends they were appointed unto v. 12 13. the ultimate whereof is to become a perfect man which most of our Ministers deny to be in this life unto the measure of the stature or age of the fulnesse of Christ Therefore the Ministers of England if they lay claim to be the successors of the foresaid Pastors and Teachers and so the Ministers of Jesus Christ they must be such Pastors so made by Jesus Christ inwardly for their outward ordination is but a ceremony which they most frequently apply where there is not the thing signified namely such gifts in those ordained men which if there be then they must first understand those gifts to be and own them yea imploy them for those ends expressed Ephes 4.12.13 which ultimate end is denied by many to be attained in this life and their great contest and zeal is to lay claim to the said succession for to justifie their office and not to have the office of Presbyter Ministers and Bishops to be extinct out of their Church but we heare no disputes nor can we see such zeal and animosities put forth to defend their claim to their predecessors gifts but they can be content to say yea to excuse themselves to be like other men save only in the Grecians wisdome and literature 1. Cor. 1.22 in passions and conversations if not below other men as too often it s to be feared but their office forsooth they would have looked upon as to be the Ministers and Bishops of Jesus Christ when the gifs aforesaid of such Pastors Ehes 4.11 and of such Bishops Deacons which are specified 1 Tim. 3.2 3 4 5. c. are not to be found yea not be believed can they be in these days so that if the Son of man come again as he will come will he find faith as it s said Luk. 18.8 on the earth amongst these sorts of men to believe that there is any who can come while he liveth to a perfect state in holinesse though it s declared to be the end that all these officers are appointed Ephes 4.12 13. The foresaid men are so sollicitous and careful to prove their office of ministration to be from the Apostles downward that when they are reproched as to have their office from the Pope and Popish Bishops because those did once rule in England that they presently deny it and say having brushed their vesti tures and pickt out the Crosse that they have cast off the reliques of Rome and only retain they said the office which indeed the Popes had from their immediate predecessors and so they run to the top of the scale or ladder to see the Apostles descending like the Angel on Jacobs ladder Gen. 28.12 to justifie them to be their successors for matter of office without their gifts as aforesaid But we believe that Christ meant by that place of Scripture otherwise then such a continued future succession to follow to the end of the world for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am with you all the days to the end of that age Hence why may not we think Christ meant the like dayes of which he biddeth them rell Herod that fox Luk. 13.23 24. Behold I do cures to day and to morrow and the third day I shall be perfected so all the days of their age or dispensation he would be with them to assist them in the accomplishment of their cures or work which like dayes are intimated Hosea 6.2 After two days he will revive us and in the third we shall live in his sight which Christ we believe calleth the last day and not the end of the world when he saith and I will raise him up at the last day Joh. 6.39 40 41. in a parallel respect to the Lord Jesus day who was raised up at the last day for it is said he was dead and buried and the third day he rose again so it is said Rom. 6.4 5 6. c. We are buried with Christ by baptisme into death c. for if we have been planted together into the similitude of his death even so shall we be into the similitude of his resurrection which work of mortification to a new life the Apostles were appointed to preach v. 19 20. until the accomplishment ' of the age of the fulnesse of Christ Ephes 4.13 In this foresaid sense the words may be justified to be truly spoken to the Apostles in their own persons but not in the sense the words are translated into Lo I am with you to the end of the world for so they cannot be literally true therefore such as desired to hear of such a succession aforesaid and finding no fitter place in their apprehensions they presently fancied Christs meaning to be in their successors by saying ' Lo I am with you to the end of the world that is with you in your successors and then the next inserence is themselves are the Presbyters and Ministers of Jesus Christ because Christ meant as aforesaid I will be ' with you in your successors to the end of the world which yet he may be with the Apostles successors and yet none of the publique ministration of England may be the said Ministers of Jesus Christ that is according to his constitution and order though many of them we deny not but acknowledge them to be God-fearing men and wel meaning servants for Jesus Christ but yet we cannot believe them to be Ministers of Jesus Christ that is by his order and appointment by reason that we are more then confident that Christ would not have the office of the Apostles in their ministration separated from the gifts concomitant and needfull thereunto which we cannot yet find to be in them yea they disown them to be unattainable and therefore
they prove it for none can argue themselves successors but secundumid generis that of the general requisite to be in them that was in their predecessors Now the Apostles to whom Christ spake the words had with their office suitable gifts thereunto conferred upon them to teach the people infâ—libly to observe whatever Christ commanded them Hence we aske the foresaid claim-layers to be the Apostles successors how they can lay claim on their glosse aforesaid upon the words of Christ whether they lay claim to the office of the Apostles for teaching and other services of their ministration without the like gifts or with the like gifts Now if to the office without the like gifts then they do not lay their claim with their favours rationally from our reason given before how we must argue from the general to the special but according to that of the general which is in the special therefore if they have not the like gifts in teaching which is to teach infallibly by inspiration from Jesus Christ even as witnesses are taught when called to make oath in point of testimony to speak the truth and the whole truth and nothing but the truth so help us God We say if they have not the like gifts aforesaid in teaching which they deny they have saying revelations and infallibility are ceased now and Synods may err as they confesse in their late Confession of faith which they there make good then they are not the Apostles successors notwithstanding their claim because we cannot believe that Christ meant a successor of an identicall office of teaching without the gifts that then were concomitant to the office and were inherent to the officers the said Apostles We wish them to consult again and lay down the claim of their office from the Apostles unlesse they will also lay claim to the like gifts in teaching with the Apostles because they were so neerly and necesarily joyned toget her in there Ephes 4.9 10 ends 11 12. to enable them to perform their office to the ends and purposes expressed Ephes 4.13 Therefore what Jesus Christ hath joyned together let none dare to put asunder as to pretend to their predecessors office and not to their gifts Again they call themselves Pastors and Teachers now their ministration is not the same in office with the Apostles to whom Christ spake the foresaid words If they say all of them are included in these words Lo I am with you because it is said ' Ephes 4.11 that he gave some Apostles some Prophets and some Evangelists and some Pastors some Teachers we answer that it is true that Ephes 4.11 there is an enumeration of several persons concrete with their several offices yet it will not follow on that account though they be like Pastors or Teachers that therefore those officers are so included in the words Math. 28.20 Lo I am with you to the end of the world and that they are the Apostles successors and that they justly can derive their claim from the said place Math. 28.20 for though omne majus ejusdem generis continet minus in some respect yet it s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every minus continâ—t majus that the less containeth the greater that is because the Apostles had vertually what the Pastors and Teachers had and that they could upon any occasion perform their office yet is not the Apostles office their office nor yet could the Pastors and Teachers perform the Apostles office because it is a lowre office and if so they cannot call themselves the Apostles successors by vertue of these words Mat. 28.20 by reason of what Christ did Ephes 4.11 Hence it is we say these words Math. 28.20 will not afford them warrant to call themselves what they do but it had been much better for them to have laid hold on Ephes 4.11 and argued thus for their claim of Pastors c. There are Pastors and Teachers mentioned in the said place and though they themselves are not Apostles or Prophets or Evangelists yet they are Pastors and Teachers and in these imployments Ministers of Jesus Christ we say it had been much better for them to have laid hold on that place for the end aforesaid because they had held forth some more colour to justifie their office they pretend unto but yet little more of rational evidence for what they say save only still an argumentation like that of the man for his Son to be the Bishop aforesaid For though there be mention made of Pastors and Teachers and they are to be continued to the worlds end will it follow therefore upon any other certainty then the argumentation aforesaid that they are their successors as Pastors and Teachers in their generation unlesse they can prove that id generis that of the general requisite of gifts to be in them with their office which were in the appointed Pastors and Teachers mentioned Ephes 4â— 11 for the gifts as aforesaid are still to be concomitant with their office therefore it is said Ephes 4.8 Christ gave gifts and so among the rest made some Pastors and Teachers and it is undoubtedly intended to be conveyed by the imposition of hands 2 Tim. 1 6. where Paul saith to Timothy I put thee in remembrance to stir up the gift of God which is in thee by the putting on of my hands Therefore that ceremony was a document to figure out the manner or reality of conveying the gift with the office by the Donor himself but there is no mention made of it Ephes 4.11 because Christ made Pastors and Teachers as he himself was made a High-Priest Heb. 7.6 ' after the power of endlesse life so they were made Pastors by the power of endlesse life And therefore it is is said v. 8. When he ascended he gave gifts unto men and so made some Apostles some Prophets some Evangelists some Pastors and Teachers Hence therefore not one but all were endued with gifts immediately by him who did appoint them their office Now whether they had lesse gifts then to be infallible in their teaching and instruction is the businesse to be inquired into which we say they had not from that which is expressed Act. 6.3 where when there was a want found of supplying a defect v. 1. then the twelve Disciples commonly called the Apostles and were those sent out Math. 28.18 19 20. wished them to look out among themselves it seems it was not so rare nor were they ignorant in those times of such endowed men nor did they deny such men extant who were full of eminent gifts men of honest report and full of the Holy Ghost and wisdome which they found out and the Apostles authorised and confirmed them v. 5.6 in their office and left not that unto the people to do henc therefore these Pastors Teachers Christ intended Ephes 4.11 were such and so qualified we believe for the office of Pastors c. Hence also we say if the several and respective Ministers