they were therefore to bee received and submitted unto as the Embassadours of Christ yet Ministers and Pastours now are not to be acknowledged as the Embassadours of Christ neither is there any such thing now to be acknowledged as a speciall distinct sacred calling or solemne setting apart of men to the ministerie of the VVord and Sacraments but any who is fit and gifted though not called or ordained may both preach and minister the Sacraments Baptisme and the Lords Supper The Sect of Seekers also hold that there are not at this time neither have been for many ages past any true Ministers or Embassadours of Christ. Now for confutation of these Errors and for the confirmation and setlement of such as are any way shaken or troubled therewith I have thought good here in the first place to make sure this principle that the Ministery as it is distinct both from Magistracy and from private Christians is a perpetuall standing Ordinance of Christ in his Church to the end of the world This I prove first from Mat. 28. 19 20. That Commission Goe ye and teach all nations baptising them c could not be meant of the Apostles onely or other Ministers of Christ at that time respectively and personally but must needs be extended to true Preachers and baptisers in all ages to the end of the world as is manifested by the promise added and loe I am with you alway even unto the end of the world 2. From Eph. 4. 11 12 13. Where the Ordinance of Pastors and Teachers for the work of the Ministery reacheth as farre as the perfecting of the whole body of Christ and the gathering in of all the Elect and consequently as far as the end of the world 3. From those evangelicall prophesies and promises of Pastors and Teachers Ier. 3. 15. and 23. 4. Isa. 30. 20. and 62. 6. 7. and 66. 21. Ezekiell 44. 23. which are not restricted to the Churches of the primitive times but the true Churches of Christ in all ages interested therein 4. Christ hath appointed his Gospell to bee preached to all nations Mat. 24. 14. Luke 24. 47. and all the world over Mat. 26. 13. and to every creature under heaven Mark 16. 15. The preaching of the Gospell is the meane and way ordained of God to save them that beleeve Rom. 10 14. 1 Cor. 1. 23. Now although there was a large spread of the Gospell in the Apostles times through so much of the world as was then knowne yet that universall commission was not then so perfectly performed and fulfilled as it shall bee before the end be And however all the Elect were not gathered in at that time but many of them to be yet gathered in which must bee done by preaching And who can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall do the office of a Herauld but he that is an Herauld The holy Ghosts word used for preaching is borrowed from Herauldry 5. Christ hath appointed faithfull and wise stewards to bee rulers over his houshold to give them their portion of meat in due season Luke 12. 42. which was not appointed for the primitive times onely but till he come again as appeareth by verse 43. Blessed is that servaut whom his Lord when he commeth shall finde so doing and verse 45. But and if that servant say in his heart my Lord delayeth his comming c. More of this Scripture afterwards 6. From 1 Tim. 6. 14. The Apostles having in that Epistle given direction concerning Church officers Bishops Elders Deacons with many other particulars belonging to the Ministery when he comes to the close of the Epistle hee gives a strict and solemne charge to Timothie to keep this commandement without spot unrebukable untill the appearing of our Lord Iesus Christ which cannot be understood of Timothy personally but 't is a charge given in his person to all the Ministers of the Gospell who shall live till the appearing of Christ. 7. From Revel 2. 24 25. There is a charge that which ye have alreadie hold fast till I come and this charge is given to two sorts of persons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vobis to you Bishops or Pastors for there were more of them then one in Thyatira as likewise in Philippie Phil. 1. 1. Antioch Act. 13. 2. and 15. 35. Ephesus Act. 20. 17. 28. 36. 37. The like may be observed of other primitive Churches Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rest of you viz. of the flock and body of the Church As the charge cannot be restricted to the Church of Thyatira no more can it bee restricted to the Ministery in Thyatira But in them Christ chargeth all both Ministers and Church Members to hold fast the Jewell of the Gospell till he come again 8. It is the Priviledge of the new Jerusalem which is above that there is no temple therein Revel 21. 22. no Ministery no Preaching no Sacraments in heaven but God shall be all in all An Immediate enjoyment of God in this world without ordinances is but a delusion In the Church triumphant prophecies shall faile 1 Cor. 13. 8. but in the Church militant despyse not prophesyings 1 Thes. 5. 20. If any object as some fanatick persons have done Ier. 31. 34. and they shall teach no more every man his neighbour c. 1 Ioh. 2. 27. and ye need not that any man teach you I answer first These Scriptures are to be understood comparatively in the same sence as God said he would have mercy and not sacrifice Hos. 6. 6. The Spirit of illumination and knowledge shall be so aboundantly powred forth under the Gospell and God shall so writ his lawes in the hearts of his people that there shall be almost as much difference between those under the old Covenant and those under the new Covenant as there is between those that need a Teacher and those that need not a Teacher 2. As the Law is not made for a righteous man 1 Tim. 1. 9. viz. to compell him as with a bitte and bridle for hee needeth no such compulsion but obeyeth filially and willingly yet the Law is made for a righteous man to bee a rule of obedience to him So beleevers under the Gospell need not to bee taught by men as Ignorants are taught they are not without understanding as the horse or the mule for they shall all know me saith the Lord Ier. 31. 32. and ye know all things 1 Ioh. 2. 20. yet they need a teaching Ministery for growing in knowledge for their edification building up for strengthning and confirming them and for putting them in remembrance and stirring them up Ephes. 4. 12. 2 Pet. 1. 12. and 3. 18. Phil. 1. 9. There shall ever bee need of the Ministery both to convert such as are not yet converted and to confirme such as are converted The Apostle 1 Thes. 3. 2. thought it necessary to send Timothy to the Church of the Thessalonians to establish them and
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
perpetuall and standing ordinance But a preaching Ministery is a perpetuall and standing ordinance therefore so is Mission The preposition is manifest both from the kniting together of the parts of this Text in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery Christ saith Goe teach and baptize and loe I am with you alway even unto the end of the world So that who ever doeth lawfully exercise the office of teaching and baptising is certainly sent he cannot be immediatly and extraordinarly in the reformed Churches therâ—…fore it must be in a mediat and ordinary way The Assumption is before proved 2. As the preaching so the sending is common to ordinary Ministers with the Apostles If ordinary Ministers be Preachers ex officio as well as the Apostles which haâ—…h been before proved then ordinary Ministers are sent as well as the Apostles for how shall they preach except they be sent and how shall they be sent in our dayes except in a mediat and ordinary way by those unto whom the power of Ordination belongeth Except 5 But if this Text Rom. 10. 15. be expounded of Ordination then expectants or probationaries may not preach because not yet ordained Answ. 1. They neither preach ordinarly nor ex officio They Preach occasionally and without a Pastorall or Ministeriall office 2. Neither may these sonnes of the Prophets runne to such occasionall work without approbation and licence for which cause the Directory of worship established in both Kingdoms puts in this caution that such as intend the Ministery may occasionally both read the Scriptures and exercise gifts in Preaching in the Congregations being allowed thereunto by the Presbyterie And so the Text will hold true in all cases extraordinary Preachers Apostles Evangelists Prophets must have an extraordinary Mission Ordinary Pastors and Teachers must have a Mission with power and authority to that effect Probationers and occasionall Preachers must have a proportionable kinde of Mission that is not to the Pastorall office but to preach upon occasion The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting appointing or making of Church officers which is plainly held forth in Scripture The seven Deacons being elected by the multitude of the Disciples were appointed set and constituted over that businesse by the Apostles Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office and for them let us note two Scriptures one is Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler over his houshold to give them their portion of meat in dew season Grotius upon the place noteth that the former parable concerning watching is intended for all Christians so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches for ' its upon occasion of Peters question concerning the former parable Lord speakest thou this parable unto us or even unto all Christ answeres by this parable of stewards appointed or ordained over the houshold whom he distinguisheth from other servants by their ruleing power verse 42. by their greater knowledge and consequently greater guiltinesse if wicked vers 47. and by the greater trust committed to them vers 48. Now least it should bee thought that this making or appointing of stewards over the houshold of Christ is onely meant of the Apostles as it were of purpose to discover the vanity of that Socinian error 't is said vers 43. Blessed is that servant whom his Lord when he commeth shall finde so doing Till Christ come again and at his comming there shall be stewards appointed and set over his house Which cannot be without the mediate and ordinary way of making appointing and ordaining The Bishops or Elders as well as Apostles are the stewards of God Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers The Apostle left Titus at Crete that he might ordain Elders in every city vers 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning replyeth to this Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h to fixe settle establish one who was in office before as appears by Psal 2. 6. See now with how little reason this man oppugneth the receaved principles The Septuagint sayeth he readeth Psal 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but David was a King many years before he took in the hill and fort of Zion I shall not stand here upon this erroneous transcribing of the words of the Septuagints I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anâ—…inted my King having respect to the very first making him King and this is the neâ—…rest rendering of the Originall But I will stand to that of the Septuagints even their reading without the least violence to their words may be understood not of the setling of David after he took in the fort of Zion but of Gods appointing and ordaining him to rule in upon or over Zion which I doe not doubt was their meaning neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder but help this Interpretation of the Septuagint See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not the fixing and setling of that good servant in that ruleing power but 't is the first giving of it to him the first making him ruler over many things having before had but a few things Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may confuâ—…e him from the Septuagint themselves Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel If they meane in those places constituting and appoynting as it is most manifest they doe why not also Psal. 2. 6 God appointed David to be a King upon the holy hill of Zion which is all that can be made out of the Septuagint Well but I will goe yet further with him to discover the futility of his exception 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course but how did he imagine that this sence of the word could agree to Tit. 1. 5 Thought hee that Titus was left in Crete for restoring setling and fixing those Elders who had left their station or had been cast out or persecuted or the like Doeth not the Apostle
yet here was a seed for more Churches and more Ministers At the first plantation of Churches Ordination may bee wanting without making void the Ministery because Ordination cannot be had but in constituted Churches the want of Ordination doth make a Minister no Minister 3. Touching the Church of Rome I answer as a learned country man of mine answered nere 70. yeares agoe Although it was a Church miserably corrupted and defaced yâ—…t it was even then a Church wherein he professeth to follow Luther Oec lampadius Zuinglius Bucerus Calvin Musculus Bullinger and the generall sence of the Protestant writers See the Smetonii respons ad Hamilton Apostat pag. 6. If there was not a true Church when Popery and Antichristianisme had most universally spred it self why is it said that Antichrist sitteth in the Temple of God 2. Thes 2. 4 And if God had not a people in Babylon why is it said Come out of her my people Rev. 18. 4 And if there were not all that time even before the Reformation true Ministers of Christ why are the two witnesses said to Prophesie 1260. dayes compting dayes for years in sackcloath Rev 11. 3. 5. Sure the time of the witnesses their Prophesying in sackcloath where ever we fix the beginning and ending of it which is contraverted it doth certainly comprehend those ages before the Reformation as a part of this time Therefore Christ had his Witnesses and Ministers all that while Protestants as well as Papists hold the perpetuity of the true Church and Ministery though not ever visible or alike pure And otherwise how shall we understand Christs owne word Mat 28. 20. Loe I am with you alway even unto the end of the world 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation in so far as they were ordained in the name of Christ by these who had been themselves ordained Presbyters as well as Bishops and authorized to preach the Gospel and administer the Sacraments this far they were true and lawfull Ministers truely and lawfully ordained But in so farre as they were ordained according to the Popish statutes and Canons for teaching and maintaining the traditions of the Church of Rome and for offering up the body of Christ in the Masse in this consideration their calling and Ordination was impure and unlawfull like pure water flowing out of a clean fountain which contracts impurity from a filthie channel it runs through See Synops Pur Theol Disp. 42. Thes 48. and diverse others who might be cited to this purpose CHAP. V. Whether these Prophets and Prophesyings in the primitive Church 1 Cor. 14. and 1 Cor. 12. 28. Ephes 4. 11. were extraordinarie and so not to continue Or whether they are presidents for the Preaching or Prophesying of such as are neither ordained Ministers nor probationers for the Ministery THere are three opinions concerning these Prophets mentioned by the Apostle 1. That they had neither extraordinary and immediate inspirations of the Spirit nor yet were ordinary Ministers called to the office of Teaching but Church-members out of office having good gifts of opening and interpreting the Scriptures for the edification instructioun and comfort of the Church and hence is the warrant taken for the preaching or prophesying of such Church-members as are well gifted being neither Ministers nor intending the Ministery Neither doe the Independents onely but Socintans and Arminians also cry up that libertas prophetandi 2. That these Prophets were Church officers and no more but ordinary Teachers or Interpreters of Scripture in the Church without excluding the sons of the Prophets or Probationers from their Assembly and from exercising their gifts in preaching upon occasion and fortryall of their gifts or of the grouth and encreas thereof yet I remember no place in the new Testament where ordinary Pastors are said to prophesie except Revel 11. 3. where notwithstanding prophesie is ascribed unto them in no other sence than the working of miracles vers 6. Those have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turne them into blood and to smite the earth with all plagues as often as they will All which prophesying and miracles is spoken by way of allusion to Moses and Elias 3. That they were extraordinary Prophets immediatly and extraordinarly inspyred by the holy Ghost and that they are to be reckoned among these other administrations which were notto continue or be ordinary in the Church Synop pur theol disp 42. thes 22. Martyr loc com class 4. cap. 1. Aretius probl theol loc 62. Calvin Instit. lib 4. cap. 3 § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes 4. 11. together with two learned country men of mine Mr. David Dikson on 1 Cor 14. 31. and Mr Rutherfurd on his peaceable plea câ—…p 16. Apostles Evange ists Workers of miracles I know many Protestant writers of very good note are of the second opinion But with all due respect unto them I hold the third opinion with Gerhard loc com Tom 6. pag 72. and diverse others the reasons which move me are these 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers 1 Cor 12. 28 29. Ephes 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church Yet distinct from the ordinary Pastors and Teachers 2. They are not onely distinguished from Pastors and Teachers but seem also to be set before them yea before the Evangelists Ephes 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers or as the Syriak readeth and some Pastors and some Teachers so distinguisheth Pastors from Teachers as Mr. Bayne also doth understanding here five degrees of those who labour in the Word and Doctrine the first three extraordinary the last two ordinary I know 't is not alwayes preferred in honour and dignity which is first mentioned Yet I think our dissenting Brethren would not think it fit nor suteable to enumerate their gifted and pro. phesying members next to the Apostles and before Pastors much lesse Evangelists neither do I ground my argument simply and meerly upon the enumeration but upon such an enumeration as is noted with first second third 1 Cor 12. 28. And God hath set some in the Church first Apostles secondly Prophets thirdlie Teachers where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles which I thinke the prophesyiâ—…g Bâ—…ethren of this age doe not look for Chrysostome de divers nov Test locis serm 50. proves the chief dignity of Apostleship from these words First Apostles Is it not as good an argument to prove the next dignitie to belong to prophesie from these words Secondarilie Prophets 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left oâ—… his numericall order before
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
and by all means avoide fellowship familiaritie Marriages and military confederacies with known wicked persons and such as are of a false or hereticall Religion I shall branch forth this matter in five particulars which God forbade to his people in reference to the Canaanites and other heathens which also partly by parity of reason partly by concluding more strongly will militate against confederacies and conjunctions with such as under the profession of the Christian Religion do either maintain Heresies and dangerous Errors or live a prophane and wicked life First God forbade all Religious Covenants with such and would not have his people to tolerate the gods images altars or groves of idolaters Exod. 23. 32. and 34. 13. Deut. 7. 5. Iudg. 2 2. And although the letter of the Law mention this in reference to the Canaanites yet the best reforming Kings of Iudah applyed and executed this Law in taking away the groves and high places abused by the Iewes in their superstition And what marvell If such things were not to be tollerated in the Canaanites much lesse in the Iewes Theodosius is commâ—…nded for his suppressing and punishing Hereticks 2. God forbade familiar conversation with these heathens that they should not dwell together with his people nay not in the land with them Exod 23. 33. lest one of them being familiar with an Israelite might call him to a feast and make him eat of things sacrificed to idols Exod. 3. 15 Compare this with Iud. 1. 21. Psal 106. 35. Now the Apostle layeth much more restraint upon us from conversing eating and drinking with a scandalous Christian 1 Cor. 5. 11. then with a Pagan or unbeleever 1 Cor. 1. 27. There is a conversing and companying with wicked persons which is our affliction not our fault that is when we cannot be rid of them do what we can 1 Cor. 5. 10. which is an argument against separating and departing from a true Church because of sâ—…andalous persons in it The Apostle gives this check to such go where they will they shall finde scandalous persons all the world over There is again a conversing and companying with wicked persons which naturall and civill bonds or near relations or our calling tyeth us unto as between husband and wife Parent and Child Pastor and People Magistrate and those of his charge But wittingly willingly to converse have fellowship either with hereticall or prophane persons whether it be out of love to them and delight in them or for our owne interest or some worldly benefite this is certainly sinfull and inexcusable If we take care of our bodily safety by flying the company of such as have the plague yea if we take care of the safety of our beasts and would not to our knowledge suffer a scabbed or rotten sheep to infect the rest shall we not much more take care of our own and neighbours souls by avoiding and warning others to avoide the fellowship of the ungodly whereby spiritual infection comes Remember it was but a kinde visite of Iehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man 2 Chron. 18. 2 3. 3 God forbade conjugall Covenants or Marrying with them Exod 34 16. Deut 7 3. The rule is the same against matching with other wicked persons whether Idolaters or professing the same Religion with us We read not of Idolatry or any professed doctrinall differences in Religion between the Posterity of Seth and the posterity of Cain yet this was the great thing that corrupted the old world and brought on the flood that the children of God joyned themselves in Marriage with the prophane Gen 6 1 2 3. Iehoram married not an heathen but the daughter of Ahab but 't is marked he did evill as did the house of Ahab And what is the reason given for this For the daughter of Ahab was his wife 2 Kings 8 18 and by and by vers 27. the like is marked of Ahaziah the son of Iehoram who did evill in the sight of the Lord as did the house of Ahab for he was the son in law of the house of Ahab The Apostle Peter supposeth that Christians marrie such as are heirs together of the grace of life 1 Peter 3 7. see also Pro 31. 30. 4. God forbade his people to make with the Canaanites foedus deditionis or subactionis or as others speak pactum liberatorium he would have his people shew no mercy to those whom hee had destinate to destruction Deut. 7. 2. Herein Ahab sinned making a brotherly Covenant of friendship with Benhadad when God had delivered him into his hand 1 Kings 20. 32 33 34. So in all Christian common-wealths the Magistrate Gods vicegerent ought to cut off such evill doers as Gods Word appointeth to be cut off Davids sparing of Ioab and Shimei being partly necessitate thereto partly induced by politicall reasons whereof he repented when he was dying nor could his conscience beat-ease till he left a charge upon Solomon for executing justice upon both Ioab and Shimei 1 Kings 2. 5 6 7 8 9. are no good presidents or warrands to Christian Magistrates to neglect the executing of justice 'T is a better president which David resolveth upon more deliberatly Psal. 101. 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Marke this all of what degree or quality soever without respect of persons and that early and without delay Lastly and even Ioab himself was so far punished by David that hee was cast out of his place and command 2 Sam. 19. 3. 20. 4. 5. The Law is also to be applyed against civill Covenants not of peace or of commerce but of warre that is a League offensive and defensive wherein we associate our selves with idolaters infidels hereticks or any other knowne enemies of truth or godlines so as to have the same friends or enemies A covenant of Peace or commerce with such may happen to be unlawfull in respect of some circumstances as when Peace is given to those Rebells Murderers Incendiaries in the Kingdome who by the law of God ought to be destroyed by the hand of Justice or when commerce with idolaters is so abused as to furn sh them with the things that they are known to make use of in their idolatry But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confederacy ingageing us into a Warre with such associats t is absolutely and in its own nature unlawfull And I finde it condemned by good Writers of the Popish party of the Lutheran party and of the Orthodoxe party Some of all these are before cited What holynesse God required in the Armies of Israel see Deut 23. 9 11 12 13 14 we may well argue as Isidorus Pâ—…lusiota doth lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntarie how much lesse would God suffer such as did voluntarily and wickedly defile
a reluctation of conscience and a conflict of the spirit against the flesh which Pareus upon 1 Kings 22. doth well collect from his desire of enquiring at the word of the Lord that hee might have occasion to come off how much more will God bee angry with such as go on with an high hand in this trespasse casting his word behind them and hating to bee reformed If it be further objected that we are not able without such confederacies and help to prosecute a great war alone This also the holy Ghost hath before hand answered in the example of Ahaz his confederacy with the King of Assyria for he had a great warre to manage both against the Syrians and against the King of Israel 2 Kings 16. 7. also against the Edomites and Philistims 2 Chron 28. 16 17 18. yet although he had so much to do this could not excuse the confederacy with the Assyrian he should have trusted to God and not used unlawfull means God can save by few as well as by many yea sometimes God thinks not fit to save by many Iud. 7. It shall not be the strength of battell to have unlawfull confederats but rather to want them Exod. 23. 22. If it be said it is dangerous to provoke and incense many wicked men by casting them off This is plainly answered from the example of Amaziah and the 100000. men of Israel with him of which before If furthermore objection bee made that he must be gentle and patient towards all and in meeknesse instruct those that oppose themselves 2 Tim. 2. 24 25. Answ 1. Yet hee bids us turne away from the wicked ibid Chap 3. 5. Wee ought in meeknesse to instruct even him that is excommunicate 2 Thess 3. 15. yet wee are there warned vers 14. to have no company with him 2. The Angel of the Church at Ephesus is at on ecommended both for his patience and that he could not bear them which were evil I shall adde five distinctions which will take off all other objections that I have yet met with 1. Distinguish between a confederacy which is more discretive and discriminative and a confederacy which is more unitive And here is the Reason why Covenants of peace and commerce even with infidels and wicked persons are allowed yet military associations with such disallowed for the former keeps them and us still divided as two the latter unites us and them as one and imbodieth us together with them for Thucidides defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be such a Covenant as makes us and our confederates to have the same friends and enemies and 't is mentioned by writers as a further degree of Uniou then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Covenants of peace 2. Distinguish between endeavour of duty and the perfection of the things which answeres that exception O then we must have an army all of Saints it should be said without any known wicked person in it Now even as 't is our duty to endeavour a purging of the Church from wicked and scandalous persons yet when we have done all we can the Lords field shall not be perfectly purged from tares til the end of the world Matth. 13. So when wee have done all that ever we can to avoid wicked persons in an expedition yet we cannot be rid of them all but we must use our utmost endeavours that we may be able to say 't is our affliction not our fault 3. Distinguish between some particular wicked persons here and there mixing themselves with us and between a wicked faction and Malignant party The former should be avoided as much as is possible but much more a conjunction with a wicked faction David would by no means meet and consult with the Kahal meregnim the Assembly of Malignants neither did he onely shunne to meet and consult with vaine persons who openly shew and bewray themselves but even with dissemblers or as the Chaldee with those that hide themselves that they may do evill Psal. 26. 4 5. We can know better how to doe with a whole field of tares in which is no wheat then we can do with tares growing here and there among the wheat 4. Distinguish between such a fellowship with some wicked persons as is necessary which is the case of those that are married and of parents and children or unavoidable which is the case of those whose lot is to cohabite in one Town or in one Family in a case of necessity travelling or sailing together Distinguish I say between these and an elective or voluntary fellowship with wicked men when love to them or our owne benefite draweth us thereunto We neither loose naturall bonds nor require impossibilities but that we keep our selves pure by not choosing or consenting to such fellowship 5. Distinguish between Infidels Hereticks wicked persons repenting and those who go on in their trespasse what ever men have been yet as soone as the signes of repentance and new fruits appeare in them we are ready to receave them into favour and fellowship Then indeed the Wolfe shall dwell with the Lambe and the Cow and the Bear shall feed their young ones shall lye down together meaning such as were Wolves Leopards Bears and now begin to change their nature not so with the obstinate contumacious and impenitent who still remaine Wolves c. Let us now 1 Examine our selves whether there bee so much tendernesse of conscience in us as to close with those Scripture Truths or whether we are still in a way of consulting with flesh and blood 2. Be humbled for former miscarriages and failings in the particulars and for not walking accuratly according to these Scripture rules 3. Beward for the future remember and apply these rules when we have to do with the practise of them And that I may drive home this naile to the head I adde beside what was said before these Reasons and Motives First 't is a great judgement when God mingleth a perverse Spirit in the midst of a people Isay 19. 14. shall we then make that a voluntary act of our own which the Word mentioneth as a dreadfull judgement With this spirituall judgement is oftentimes joyned a temporall judgement as 2 Chren 16. 9 and 20. 37. and 28 22. so Hos 5. 13. 7 8. compared with Hos 8. 8 9. Where their judgement soundeth forth their sinne as by an Eccho The Chaldee paraphrase in the place last cited saith The house of Israel is delivered into the hands of the people whom they loved Secondly remember what followed upon Gods peoples mingling themselves with the heathen Psal. 106. 35. They were mingled among the heathen and learned their works Hos 7. 8. Ephraim he hath mixed himself among the people that is by making confe deracies with the heathen as Luther exponds the place and by seeking their help and assistance Hos 5. 13. But what followes Ephraim is a cake not turned hote and overbaken in the nether side but cold and raw
that they shall constantly really and sincerly during all the dayes of their lifetime with their lives and fortunes stand to the performance of it And both Kingdomes have suffered the losse of their goods chearfully laid out their means and laid downe their lives resolutly in pursuance thereof At the Treaty of Vxbridge the propositions for Religion of which the confirming of the Covenant is the first and chiefest were acknowledged to be of such excellency and absolute necessity as they were appointed to be treated of in the first place and that no peace nor agreement should be till they were first agreed unto The same Propositions for Religion are yet set down in the first place amongst the Propositions sent last to the King as being agreed unto by the Parliaments of both Kingdomes And that now the Kings answer to the Propositions is delayed the house of Commons have thought fit to turne the Propositions into Ordinances to shew their constant resolution of adhering thereto and that they may be of greater force and receave the better obedience from the Subjects have converted the Propositions for civill matters into Ordinances and that their zeal and constancy may appear for Religion which is of greatest moment and wherein the glory of God and the good of his Church is most concerned it is desired that the Propositions concerning the Covenant may be likewise turned into an ordinance with a considerable penalty that so we may give some reall evidence that we do not sâ—…ek the things of this world in the first place and the Kingdome of Heaven and the righteousnesse of it in the last Much lesse that Demas like we forsake it as lovers of this present world Now the grounds and reasons for such an Ordinance may be these 1. It were a great unthankfulnsse to God if after sacred and solemne vowes made in time of our greatest dangers and when after our vowes God hath begun to deliver us and hath dissipated our Enemies we should now grow wearie of paying and performing those vowes We may say of the Covenant as the Prophet said of the laying of the foundation of the second Temple Consider whether from that very day God did not sensibly blesse us and give a testimony from Heaven to his own Cause and Covenant And now shall the Covenant which was our glory and ornament before God and men be laid aside as a worne or moth-eaten garment God forbid 2. If the taking of the solemne League and Covenant bee not enjoyned by authority of Parliaments under a penalty but left arbitrary this were an opening in stead of shutting of the doore unto as many as are apt and inclinable â—…o refuse and oppose the Covenant yea to as many as write or speak against it and maintaine opinions or practises contrary to it The impiety and obstinacy of such persons if not punished but connived at or tacitely permitted by the Parliaments involveth them and the Nation as partakers of the sinne and so consequently of the judgement Although the oath which Ioshua and the Princes of Israel made to the Gibeonites was made unadvisedly and without asking counsell from the mouth of the Lord yet some hundred yeares after being broken that breach brought a nationall judgement till justice was done upon the offenders How much more may a Nationall judgement bee feared if even in our dayes the contempt and violation of a most lawfull and sacred oath bee winked at Surely God will not wink at their sinne who wink at his dishonour Better not to have vowed then not to pay and performe 3. When King Iosiah made a solemne Covenant the effect whereof was a through Reformation the taking away of the ancient and long continued high places the destroying of Baals Vessels Altars Priests c. 2 Kings 23. through out he did not leave this Covenant arbitrary But he caused all that were present in Ierusalem and Benjamine to stand to it 2 Chron. 34. 32. In all which he is set forth as a president to Christian Reformers that they may know their duety in like cases 4. All who did take the solemne League and Covenant are thereby obleiged in their severall places and callings and so the houses of Parliament in their place and calling to endeavour the extirpation of Popery Prelacy Heresie Schisme Superstition and Prophannesse How is this part of the oath of God fulfilled if the Covenant it selfe made for the extirpation of all these be left arbitrary 5. The Vow and Protestation was not left arbitrary For by the vote Iuly 30. 1641. it was resolved upon the question that whosoever would not take that Protestation are declared to be unfit to bear any office in the Church or State which was accordingly published But the solemne League and Covenant must be at least more effectuall then the Protestation for the narrative or preface of the Covenant holdeth forth the necessity of the same as a more effectuall means to be used after other means of Supplication Remonstrance and Protestation 6. This same solemne League and Covenant was not in the beginning left arbitrary for some members were suspended from the house for not taking it And in the Ordinance 2 Feb. 1643. it is ordained and enjoyned that it be solemnly taken in all places throughout the Kingdome of England and dominion of Wales And withall in the instructions and orders of Parliament then sent into the Committees it was appointed that the names of such as refuse it should be returned to the Parliament that they may take such further course with them as they shall thinke fit In the Ordinance of Parliament for Ordination of Ministers both the first and the last Ordinance the person to be ordained is appointed and obleiged to addresse himself to the Presbyterie and bring with him a testimony of his taking the Covenant of the three Kingdomes Again by the ordinance for election of Elders dated the 19. of Aug 1645. No member of any Congregation may concurre or have voice in the choosing of Elders but such as have taken the Nationall Covenant 7. In the first Article of the Treaty between the Kingdomes signed Novemb 29. 1643. 'T is agreed and concluded that the Covenant bee sworne and subscribed by both Kingdomes not that it shall bee taken by as many as will in both Kingdomes but that it shall bee taken by both Kingdomes How shall this be performed if it bee still left arbitrary 8. In the Propositions of peace 't is plainly supposed and intimated that the taking of the Covenant shall bee enjoyned under some penalty Otherwise we have not delt faithfully neither with God nor man in tendering that second Proposition to the King concerning his consent to an act of Parliament in both Kingdomes respectively for the enjoyning the taking of the Covenant by all the Subjects of the three Kingdomes with such penalties as by mutuall advice of both Kingdomes shall be agreed upon 9. If other Propositions of peace be turned into Ordinances
the Philistims rejoice least the daughters of the uncircumcised triumph CHAP. XVII Of Infant Baptisme MAster Tombes in his Apology for the two Treatises and appendix concerning Infant Baptisme inserts a letter to Mr. Selden pag. 90. in which he intimateth his opinion that Paedobaptisme did not succeed into the roome of circumcision wherein he saith hee was the more confirmed having read of Baptisme used among the Jews before the time of Iohn Baptist in their admitting of Proselytes and that therefore Iohn was not accused for Baptizing as if that had been a Novation or new rite introduced but for Baptizing without authority I do not marvell that Mr. Tombes is so cautious that Baptisme should not be thought to succeed into the roome of circumcision for so he should make baptisme more like to the circumcision of the Arabians who are not circumcised till they be 13. years old as Zonaras Annal. tom 1. de rebus Iudaicis pag 13. tels us because their forefather Ishmael was circumcised about that age then to the circumcision of the eight day ordinarly used among the people of God under the old Testament For my part I think the Apostle Col. 2. 11 12 doth plainly hold forth that baptisme hath succeeded into the roome of circumcision which is also the common and receaved opinion of Divines However because Mr. Tombes doth rather think that the Christian baptisme succeedeth to that baptisme used among the Jews in their admission of Proselytes this hath Ministred occasion to mee to apply my thoughts to search a little into the Originall of Baptisme by â—…ater and whether the Originall thereof or that which God had respect unto in the institution thereof maketh any thing against or for Infant-baptisme That Baptizing with water is a divine institution is plaine from Iohn 1. 33. Hee that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending c. As for that which this institution had reference unto in the old Testament or Jewish customs first of all consider Ezech. 16. 4. As for thy nativity in the day thou wast borne thy navell was not cut neither was thou washed in water to supple thee c. Where the Chaldee saith The Congregation of Israel was like unto a childe cast out into the open field whose navell is not cut and it is not washed in water that it might be cleansed The Septuagint whom Hierome followeth and thou art not washed in water unto salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutem Hierome applyeth it to Baptisme as being necessary even to Infants who are in their bloud and siufull pollution and have therefore need to bee washed in the Laver of regeneration and baptized Not onely the Hebrews but the Heathens had a custome of washing Infants soon after their birth in those hote countries Hence that of Virgil. lib. 9. Aeneid Durum à stirpe genus natos ad flumina primum Deferimus saevoque geluduramus aestu Pineda de rebus Solomonis lib 1. cap 13. noteth that from the Hebrews and Egyptians this custome of washing new born babes was derived almost to all nations for which purpose he citeth many Testimonies In the next place consider that as the institution of Baptisme by water related to that in Ezech 16. 4. So also to the Typicall Baptisme of all the Children of Israel men women and children in the red sea and in the cloud 1 Cor 10. 1. 2. Moreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea And were all baptized unto Moses in the cloud and the sea The Apostle speaking there of the Church which was brought out of Egypt whom he calls our fathers because they were the people and Church of God long before us and from them the law and service of God was transmitted and propagated to us sheweth that as their Sacraments could not profit them to salvation they living in sinne and provoking God after they had receaved those Sacraments no more can our Sacraments profit us if wee sinne as they did For their priviledges were the same with ours The Manna and Water out of the Rocke was the same for substance and signification to them which the Supper of the Lord is to us the same spirituall meat the same spirituall drinke was given both to them and us So likewise their passing through the Sea and under the cloud was the very same for substance and signification with our Baptisme and they were externally baptized with a true Sacrament of Baptisme as well as wee That Baptisme of theirs did fitly resemble this Baptisme of ours in diverse respects For instance 1. They were first brought out of Egypt before they were brought through the sea so we are first redeemed by Christ and finde grace and favour in his eyes before we receave the seals of the Covenant of grace Baptisme is intended onely for the redeemed of the Lord. 2. They were baptized unto Moses or as the Syriak and Arabik as likewise Augustine by Moses that is Moses was the leader and commander of the people so Theophylact and hee the Captaine of their salvation or rather Moses was a typicall Mediatour typifying Christ or they were baptized unto Moses that is they were by Baptisme dedicated and consecrated to that Doctrine Covenant promise of life faith and obedience which God revealed by the hand of Moses So are we baptized unto Christ or unto his death and the benefits and fruits thereof The same Covenant of grace for substance was sealed by their Baptisme and ours 3. That Baptisme of theirs did visibly separat between them and the Egyptians for the cloud divided them from the Egyptians and the Sea drowned the Egyptians So our Baptisme which is unto us a token of Salvation is unto aliens and those without a token of perdition and distinguisheth between the Church and the rest of the world 4. Their Baptisme was by water both in the sea and cloud it being also probably conceaved that they were sprinkled with drops both of the sea and cloud so is ours by water 5. The sea resembleth the water the cloud resembleth the Spirit in our Baptisme So Athanasius that is beside the water in Baptisme the Spirit is also powred out from on high and there is an influence of grace from above according to the good pleasure of Gods will upon so many as are ordained to eternall life That the cloud did typifie the Spirit was Damascens observation who is herein followed by some interpreters 6. They passed but once through the red sea but the cloud continued alwayes with them in the wildernesse So the externall Baptisme is a transient action and but once used to one person not reiterated but the Spirit and gracious presence of God continueth ever with them in this world 7. They passed through the sea and were under the cloud and so baptized before they did eat
to comfort them 3. As long as we are in this world that promise that wee shall not need any man to teach us is not perfectly fulfilled for we know but in part 1 Cor. 13. 9. 12. we shall ever need a Teacher til we be in heaven and see Christ face to face 4. And thus we must needs understand these Scriptures objected unlesse we will make them to contradict other Scriptures Ier. 3. 15. Rom. 10. 14. 1 Cor. 1. 23. and how can a man understand without a Teacher Acts 8. 31. Object 2. But if we beleeve the Ministery to bee a perpetuall ordinance and if there be a promise that Christ will bee with the Ministery to the end of the world then wee must also beleeve a succession of Ministers since the Apostles dayes and that in the midst of Popery it self Christ had a true Ministery Answer If our beleeving the holy Church universall and that in all ages Christ hath had and shall have a true Church doth not inferre that wee must beleeve the Church either alwayes visible or alwayes pure so our beleeving a perpetuall Ministery doeth not inferre that therefore wee must beleeve either a lineall or visible succession of Ministers or their purity and preservation from error There is nothing of this kinde can bee objected against our beleeving a perpetuall Ministery but it falleth as heavy upon our beleife of the perpetuity of the Church Object 3. The multitude of beleevers are under the new Testament made a royall Priest-hood 1 Pet. 2. 9. And Christ hath made us Kings and Priests unto God Revel 1. 6. Answer First Peter explaineth himself 1 Pet. 2. 5. ye are anholy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ. VVhat these spiritual sacrifices are we may finde in other Scriptures the mortification of the flesh and offering up of our selves to God Rom. 12. 1. Contrition Psal. 51. 17. Prayer and supplications Psal. 141. 2. Heb. 5. 7. Rev. 5. 8. thanksgivings Psal. 50. 14. 23. Heb. 13. 15 almes deeds Phil. 4. 18. Heb. 13. 16. As to these all beleevers are indeed an holy Preist-hood but not as to publick Ministeriall administrations 2. This objection drives at the taking away of Magistracy and civill government aswell as of the Ministery for Christ hath made beleevers Kings aswell as Priests and if Kings then not Subjects 3. The same thing was said to the people of Israel Exod. 19. 6. and ye shall be unto me a kingdome of Priests yet God appointed the sonnes of Aaron onely to be Priests as to the publick administration of holy things 4. The same God who hath made Christians an holy Priesthood hath promised to the Church of the new Testament that he will set a part and take from among them or of them by way of distinction and speciall calling Priests who shall Minister before him in the holy things Isa. 66. 21. Ezek. 44. 15. 16. c. Whom hee calleth Priests not in the Jewish nor Popish sence but for their offering up of the Gentiles to God by the preaching of the Gospel and sanctified by the holy Ghost Rom 15. 16. Or wee may conceave they are called Priests by the Prophets that they might be the better understood speaking in the language of those times even as for the same reason when the Prophets spake of the Church of the new Testament They mention mount Zion Jerusalem sacrifices incense the feast of Tabernacles c. But I must not forget what the Erastian Grallator with so much spite and derision rejecteth viz. that there is not onely a perpetuall Ministery in the Church but that Ministers lawfully called are to be receaved as the Embassadours of Christ and as sent of God If there must be a perpetuall Ministery yet That child of the devill and Enemy of Christ for hee can be no other who is an Enemy to the Ministery of the word and Sacraments ceaseth not to pervert the right wayes of the Lord. He will by no meanes acknowledge any Ministers in the Reformed Churches to be the Embassadours of Christ though the Apostles were It seemes he hates this name the more because Embassadours by the law of Nations are inviolable persons how much more the Embassadours of Christ But let us now see whether the word of God gives not as high a rise and Authority even to the ordinary Ministery of the Gospell as an Embassadour from Christ. When Paul saith Wee are Embassadours from Christ 2 Cor 5. 20. he speaks it not in reference to any thing peculiarly apostolicall or any thing incompetent to ordinary Ministers the contrary is most plain from the Text it self He hath committed unto us the word of Reconciliation Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God Now if Paul was the Embassadour of Christ because he had committed unto him the word of reconciliation then all true Ministers of the Gospell are also the Embassadours of Christ for the same reason See the like Eph 6. 20. For which I am an Embassadour for what Not for working miracles casting out Devills planting Churches in severall Kingdoms or the like but for opening my mouth boldly to make knowne the mistery of the Gospell vers 19. wherein he desires to be helped by the prayers of the Saints By the same reason all faithfull and lawfully called Ministers are the Embassadours of Christ as well as the Apostles Even as under the old Testament the Priests who were ordinary Teachers and called in an ordinary mediat way were the Angels or Messengers of the Lord of Hosts Mal 2. 7. as well as the Prophets 2. Chron 36. 16 So wise men and Scribes are said to be sent of God as well as prophets Math. 23. 34. And the Ministers of the seven Churches in Asia are called Angels Revel 2. 3. and an Interpreter of the word of God is a Messenger Iob 33. 23. Now Christ hath given to the Church Pastors and Teachers as well as Apostles Prophets and Evangelists all these are from Heaven not from men Ephes 4. 11. CHAP. II. Of the Election of Pastours with the Congregations consent THe Question is not whether the power of Ecclesiasticall government or jurisdiction belong to the people or body of the Church for the Tenents of Brownists and Anabaptists concerning popular government we utterly abhorre nor whether the whole collective body of the Church ought to be assembled and their voi es severally asked in Elections for all may consent when none vote in Elections but the representative body of the Church nor whether the consent of the people to the admission of a Pastor is to be sought and wished for it being generally acknowledged by all and denyed by none that it is better to enter with the peoples consent then against it Nor whether liberty ought to be granted to the whole congregation or any member thereof to object against