A TREATISE OF Miscellany Questions: WHEREIN Many useful Questions and Cases of Conscience are discussed and resolved: For the satisfaction of those, who desire nothing more, then to search for and find out precious Truths, in the Controversies of these Times.  
By Mr. GEORGE GILLESPIE, late Minister at EDINBURGH.  
Published by Mr. PATRICK GILLESPIE, Minister at GLASGOW.  
EDINBURGH, Printed by GEDEON LITHGOW, Printer to the University of EDINBURGH, For GEORGE SWINTOUN, and are to be sold at his Shop at the Kirk style, at the sign of the Angel. 1649.   

The Publisher to the Reader.  
IT hath been a grand design of the Devil and Instruments acted by him, with much controversy to darken the light in the very breaking up of this present Reformation, and to hide the precious Truth that the simple should not find it, such pure malice doth he carry against the high way of the Lord, and so afraid he 
Isa. 35. ●….  is, that the Way-faring men shall not err therein: but they know not the Counsel of the Lord, nor 
Mich. 4. 1●…  the thoughts of his heart, who is about to clear the Truth, by the manifold Errors which have risen in these late Times, to work His people's hearts to a deep detestation of Error, as well as ungodliness, and to declare his Truth, to be proof of all the controversy that can be moved against it, when every Work shall be tried by the fire. There must be Heresies, for making manifest who 
1 Cor. 18 19  are approved, and what is precious and praiseworthy 
Zech. 14. 7.  Truth, but at the Evening time it shall be light, and the Lord shall make Truth shine the more brightly, that it hath been for a time darkened and born down, this cloudy Morning shall end in a clear day. This little treatise doth help to blow away and dispel the mists▪ of Error, and clear many questioned Truths, beside some points which are practically handled therein. If God had been pleased to lengthen the Author his life for longer serving his Generation, I am confident it would have come abroad better polished, if he had completed it and there survayed the whole Work, when set together. But although this piece be unperfect, yet having the Author's leave, I have adventured to make it Public, without any addition or alteration, the christian Reader will correct the Errata, and look upon it as it is his opus posthumum, whom God made very serviceable in his work, in a very short time: I shall only wish that it may prove as useful and acceptable to the judicious and godly, as other pieces which came from his Pen.  
I am Thy Servant, PAT▪ GILLESPIE.   

The Contents.  

CAP. I.  
THat the Ministry is a perpetual Ordinance in the Church, and that Ministers are to be received as the Ambassadors of Christ, now as well as in the Primitive times. pag. 1.  
An Erastian lately published the Negative, which also the Sect of the Seekers hold. pag. 1.  
The Affirmative is proven from Scripture by eight Arguments. pag. 2. 3.  
Three Objections answered. pag. 4, 5, 6.  
How Believers are an holy Priesthood. Ibid  
It's proved against that Erastian, that the ordinary Ministry have an Embassy▪ from Christ, as well as the Apostles had. pag. 7.   

CAP. II.  
Of the Election of Pastors with the Congregations consent. pag. 8..  
The question is stated. ibid.  
The Affirmative is proven from Scripture by three Arguments pag. 9, 10, 11, 12. 13. 14, 15.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14▪ 23. is exponed. ibid.  
It's proven also from Antiquity. pag. 16, 17.  
It's also the judgement of sound Protestant Churches and writters. pag. 18, 19, 20, 21.  
It's confirmed by five reasons, pag. 21. 22.  
The confession of Adversaries proves it. pag. 23.  
Seven Objections answered, pag. 24. 25. 26. 27. 28. 29. 30. 31.  
How we differ from the Independents in this point. pag. 24. 25.  
What is due to the People, and what to the Magistrate, and what to the Eldership in this point. ibid.  
The Elderships' votes, and the People's consent or dissent are free, and there needs not be given a reason for them. pag, 26. 27  
A Schismatical Church hath not just right to the Liberty of a sound Church. pag. 28.  
How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29.  
Incommodities may be on both hands, but fewer on this. pag. 28. 30.   

CAP. III.  
Whether Ordination be Essential to the Calling of a Minister. pag. 32.  
Four Distinctions are premised for the right stating of the Question. pag. 33. 34. 35.  
The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end.  
There should be as much order in the Church, as in any politic Republic. pag 35. 36.  
That place Rome 10. 15. exponed and the Socinian exceptions discussed. pag. 37, 38. 39 40: 41. 42. 43.  
How the Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belongs to ordinary Pastors. pag. 38: 39  
How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an office and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ. pag. 40.  
What a Mission Expectants, and Probationers have. pag. 43.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Church officers cleared. pag. 43 44. 45.  
Ordination of Ministers was a catechetical head in the Primitive times. pag. 47.  
The divers names the Ministers of the Gospel gets in Scripture. pag. 51.  
The place 2 Tim: 2. 2. opened up. pag. 52. 53.  
What lawful ordination contributes for the People's good. pag. 54.   

CAP. IU.  
Objections against the necessity of Ordination answered. pag. 55.  
How the People's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is consistent with the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both necessary. pag. 57  
How Election and Ordination differ. pag. 58.  
The Prophets mentioned 1 Cor: 14. 26. were extraordinarly inspired, and so no ordinary rule. pag. 59  
How the Ordination of our Reformers by the Church of Rome is lawful, and how not. pag 61, 62. 63  
These who reject their Ordination, must all unchurch themselves and turn Seekers. pag. 62.  
What may be done in extraordinary cases, and what must be done in ordinary in a constitured Church pag. 63.  
When the Church of Rome was most corrupt, there was always a true Church in it.   

CAP. V.  
Whether these Prophets and prophesyings in the Primitive Church 1 Cor: 14. and 1 Cor. 12. 18. Eph: 4. 11. were extraordinary, and so not to continue: Or whether they are Precedents for the preaching and prophesying of such as are neither ordained Ministers, nor Probationers for the Ministry. pag: 64.  
There are three opinions concerning these Prophets, the last whereof is that they were extraordinary Prophets, which is holden for true, and proven by 13. Reasons. pag. 65. ad 75.  
Prophets in the Apostles enumeration, are preferred to Pastors and Teachers, yea to evangelists pag. 66.  
The difference between Prophets and Pastors and Teachers is set down. pag. 68 69.  
Three senses only of the word Propbesying in the new Testament. pag: 70. 71  
Prophecy is distinct both from the word of knowledge and the word of wisdom. pag. 71.  
In the Prophet there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72.  
How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is often used for the new Testament. pag. 72.  
Prophecy is a special gift of an Apostle. pag. 73.  
Prophecy and the gift of tongues of the same kind. ibid.  
Even Prophetesses were not allowed to speak in the Church pag. 75, 76.  
That place 1 Cor. 14. 26. exponed and vindicated. pag. 77, 78, 79.  
How Prophecy might be desired. pag 81.  
How Prophets were subject to trial. pag 82.  
How the word Bretbren is sometimes taken. pag. 84.   

CAP. VI  
Whether any but a Minister, lawfully called and ordained, may administer the Sacraments, Baptism, and the Lords Supper. p. 86.  
The Negative is justly held by reformed Churches against Erastians' and Socinians, and is proven by eight arguments. Much of the feeding of the flock confists in the dispensation of the Sacraments. pag. 87  
What Ezekiels vision concerning the new Temple means. pag. 88  
None without a calling should make bold with Christ's broad Seals. pag 89.  
Whom the commission to Teach and Baptise is given to. ibid.  
Christ hath distinguished between Magistracy and Ministry, between Sacred and civil vocations. ibid.  
What comfort it is for Minister and People if the Minister be lawfully ordained. pag. 90.  
That one Text Eph. 4. 11, 12, 13. is enough to put to silence these gainsayers. pag. 90. 91.   

CAP. VII.  
Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary. and in what sense ordinary. p. 91  
Their work and Vocation is mixed. pag 92  
The higher degrees Eph: 4. 11. are comprehensive of the lower, not contrariwise. ibid.  
What is the proper work of a Prophet, ibid.  
What is the proper and distinguishing work of an Evangelist. pag. 93.  
How the word Evangelist is taken, ibid.  
Their works how, and in what sense extraordinary, pag. 94.  
What kind of Vocation and Mission they had, pag. 95. 96.  
Timothy had a vocation partly Ordinary, partly extraordinary. ibid.   

CAP. VIII.  
That the Primitive Apostolical Pattern holds forth unto us for our imitation, a Presbytery, i. e. an Assembly of Elders having power of Ordination, with laying on of hands. pag 97.  
How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 1 Tim: 4. 14. is to be taken, and that place vindicated from false glosses. pag. 97, 98, 99, 100  
The change of the Phrase in that place is observable: pag. 101.  
Imposition of hands is in Scripture an authoritative act: pag. 102.  
How Timothy might be ordained both Presbyter and Evangelist at one time, in one action. pag. 103.  
How Timothy might be ordained Evangelist by the Presbytery. ibid.  
In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet: 5. 1, 2. pag. 104, 105, 106, 107.  
How imposition of hands is necessary for Ordination, and what kind of rite it is. pag. 108. 109.   

CAP. IX.  
What is meant in Scripture by the word Heresies, and how we are to understand, that there must be Heresies for making manifest the Godly party, or those that are approved, 1 Cor. 11. 19 p. 110  
Heresy is more nor Divisions and Schisms pag. 111.  
What Heresy is not, answered in two things pag. 111, 112, 113  
Six things do concur to make a Heresy, pag. 113, 114, 115.  
A description of Heresy. pag. 115.  
Why Heresy must be, and how. ibid.  
Who are the approved, 1 Cor, 11. 19 and who not. pag. 117. 118.  
How we should look upon Gods suffering Heresies in the Church. p. 119  
How a Child of God may be drawn over to Heresy. pag: 120. 121.  
How Heresies makes manifest them, who are approved, pag. 122.   

CHAP. X.  
Of New Lights, and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousness, or upon the Scylla of Levity, Wavering, and Scepticism. pag. 123.  
Five Concessions for clearing the Question. pag. 124. 125.  
The greatest deceits of Satan have come under the name of new Light. pag. 125  
Many things cried up as new Lights, which are neither Lights nor New. pag, 126.  
It's a false new Light that expelleth much good old Light. pag. 127, 128.  
Balaam seeks a new Light and gets it in wrath. pag. 128.  
Many of our New lights bring in Egyptian darkness. pag. 129.  
It's not good Light that makes certain truths uncertain. ibid.  
Scepticism is no good New light. pag. 130.  
Beware of New Lights which come not from the Sun of righteousness pag. 131.  
The Weigelians wild fancy. ibid.  
Take heed of proud and self-conceited New lights. ibid.  
Beware of separating new Lights pag. 132.  
Beware of New lights that dare not be seen. ibid.  
Refuse such Lights as have fellowship with the works of darkness. p▪ 133.  
They are no new Lights which bring no edification. pag. 134.  
Take good heed of New Lights which follow new interests ibid.   

CAP. XI.  
Of Stability and firmness in the Truth. pag. 134  
Scepticism is a sin, and stability in the truth a duty proved from Nature's light and Scripture. pag. 134. 135  
Seven reasons confirmed with Scripture proved. pag. 136. 137.  
Some Errors in their own nature damnable. pag. 138.  
Nine Preservatives against wavering, and Helps to stability in the truth. pag: 138. 139. 140.  
Pertinacy and levity both to be shunned. pag. 141.  
The Sectaries word is yea and nay, ibid.  
Seekers' should be called Atheists, because Nullifidians' ibid.   

CAP. XII.  
Whether a sound heart and an unsound head can consist together, & vice versa? or whether Truth and Holiness be not inseparable Companions. pag. 142.  
Every Error is not inconsistent with holiness, yet pro tanto it retards and hinders it. ibid.  
Dangerous errors can no other ways consist with true Grace, no●… dangerous sins. ibid.  
What are the roots of Heresies and Errors in the hearts of corrupt men. pag. 143. 144.  
All opinions and practices in the world are reduced to three heads, 1 John 2. 16. ibid.  
There is a Reciprocal influence of the will and understanding, and how it is. pag. 145  
As the Infection of sin is universal, so is the work of God's spirit in the soul. pag. 146.  
Soul and Spirit, Reasons and affections compared together, ibid.  
Both Doctrinals and practicals make up a perfect Christian, pag. 147▪  
To be led in all Truth, is a work of the Spirit of Truth. ibid.  
Truth and Grace compared. ibid.  
How Erroneous men are distinguished from the Elect, pag: 148.  
A holy Heretic is a Chimaera, and a profane believer is another. pag. 149.  
An ungodly man's knowledge, is but a form of knowledge. ibid.  
No sin in the will without some Error in the understanding. pag 150.  
All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men. pag. 150, 151.  
Many hold fast the Truth, because not yet tempted, ibid.  
Eleven practical conclusions drawn from the former Principles, pag. 152, 153, 154, 155, 156, 157. 158.  
Every Religion and Faith will not save men. pag. 152.  
How Heresies are damnable. pag. 153. 154.  
Church censures should strike both against Heretics and profane men. pag. 155.  
There is cause to fast and pray when Heresies abound, ibid.  
We must not converse with false Teachers. pag. 156.  
Opinions are not free more than practices. pag. 157.  
He who would keep his head, let him keep his heart. ibid.  
The approved in trial are these only who have both true piety and a sound judgement. pag. 158.   

CAP. XIII.  
Whether Conscionable Christians and such as love the power and practice of piety, can without defileing their own conscience, or without a destructive wounding of the power of godliness, embrace and hold the principles of these who call themselves the godly party? Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriate to themselves the name of the Godly party, as being indeed such, who under the pretence of zeal for the power of godliness, hold divers ungodly principles. pag. 159.  
Divers who now pretend to be the godly party hold many ungodly principles.  
1 That none ought to be punished for preaching or publishing an error in faith, except it be contrary to the light of nature. ibid.  
There is need of some Oedipus to lose this, how these who decline natures light in lesser things, should appeal to it in sublimer things. pag. 160.  
2 That in questions of Religion we must only argue from the new testament. ibid.  
This is shortly refuted. pag, 161. 162.  
3 That Sectaries and Heretics peaceable in the state ought to be tolerated and foreborn. pag. 162.  
Toleration is the Sectaries holy of holies. ibid.  
It's shortly refuted. pag. 163.  
4 That none should believe more nor by reason he can comprehend, this is not good Divinity. pag. 164. 165.  
5 The only Gospel's Reformation, is the destroying of sin out of the  
Elect, and that this work belongs to Christ alone. ibid.  
This is a destructive and injurious Doctrine. pag. 165. 166.  
6 Divers Arminian and Antinomian Tenants are maintained by them, which strengthen the hands of the wicked. pag. 167  
7 Other Tenants are current among them which are apt to weaken the hearts and hands of the Godly. pag. 168.   

CAP. XIV.  
Another most useful Case of Conscience discussed and resolved, concerning associations and confederacies with Idolaters, Infidels, Heretics, or any other known enemies of truth and godliness. pag. 169  
Three kind of Covenants distinguished, Civil, sacred, and mixed, the last two are unlawful to be made with wicked men, and these who differ in Religion. ibid.  
Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for peace or commerce are lawful. ibid.  
Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to join in Military expeditions together, is unlawful ibid.  
This is proved from Scripture. pag. 170. 171  
Three objections from Abraams, and the Maccabees Covenants, and David's associating with broken men, answered. pag 171, 172, 173.  
Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons. pag. 174. 175. 176.  
Religious Covenants and familiar conversation is forbidden pag. 174.  
Conjugal Covenants is forbidden, pag. 175  
Faedus deditionis, or, pactum Liberatorium forbidden, 176.  
David did not right in sparing joab and Shimei, ibid.  
Civil Covenants of War was forbidden, ibid.  
This is confirmed more. pag. 177, 178.  
The Objection taken from Jehosaphats joining with Ahab, proves nothing. pag. 179,  
Two other Objections answered by Scripture. pag. 181.  
Five Distinctions to take off all other Objections, pag. 182.  
Three uses of this point pag. 183.  
Six Motives and reasons to drive home this naill to the head. pag. 184. 185  
Another objection from David's confederacy with Abner and Amasa answered fully. pag. 186, 187. 188.  
What can be drawn from the example of Christian States and Commonwealths. pag. 189.  
An Objection of Malignants answered. pag: 190.  
How men may be forced into the Covenant. pag. 191.  
How Neglect and contempt of a Duty may be censured, and wihall wickedness in the person who hath taken up the practice of the duty. pag. 192  
Another Objection removed. ibid.  
We may no more associate with the wicked of the same Kingdom, then of another Kingdom. pag. 193.   

CAP. XV.  
Of Uniformity in Religion, Worship of God, and Church Government. 194  
Why Luther declined a general Synod for unity in ceremonies, ibid.  
There is great difference between the Prelatical conformity and the Presbyterial uniformity ibid.  
This is branched out in seven particulars. pag. 195. 196. 197  
Both nature and Scriptures gives precedents for uniformity p. 198. 199.  
The Church in the old testament was very uniform both in the substantials and rituals of their worship. ibid.  
It was also prophesied to be under the New testament, and commended and commanded in it. pag. ibid. 200  
The Church in the ancient times had a great uniformity pag. 200.   

CAP. XVI.  
Whether it be lawful, just and expedient that the taking of the Solemn League and Covenant be enjoined by the Parliament upon all Persons in the Kingdom under a considerable penalty. pag. 201  
Nine particulars to be remembered for the right deducing and stating the matter of fact. pag. 201. 202.  
The grounds and reasons of such an ordinance and appointment may be eleven. pag. 203. 204. 205. 206.  
Four Objections answered. pag. 207.  
How this ordinance would not be tyranny over men's consciences. ibid.  
The covenant is no temporary obligation. pag. 208.  
If such an ordinance to the Army be scandalum acceptum, than the not making of it is scandalum datum. pag. 209.   

CAP. XVII.  
Of Infant-baptisme. pag. 210  
Baptism hath succeeded in the room of Circumcision against Mr. Tombs opinion ibid.  
Baptising with water is a divine institution proved from Scripture. p. 211  
Both Hebrews and Heathens, had a custom of washing infants soon after their birth ibid.  
Unto what the institution of Baptism by water related. pag. 212.  
The Manna and water out of the Rock, was the same in substance with the Lords supper; and the cloud in the red sea, was the same with our baptism in eight respects p. ibid. & 213.  
This infant-baptisme of theirs is a good warrant for us. p. 214, 215.  
The original of Baptism is not derived from the baptism used in the admission of Proselyts. p. 216.  
Another text, Ephes: 5. 26. proves that baptism belongs to infants. p. 217   

CAP. XVIII.  
Of the use of a Table in the Lord's supper, and of the communicants there coming to, and receiving at the Table. pag. 218.  
The first guests our Saviour entertained, received at the Table. ibid.  
This sitting was not occasional only, but had a standing reason for it▪ p. 219.  
Successive tables and repeating the words is no deviation from the rule: p. 221. 222.  
Another argument taken from the general notion and nature of the  
Lords Supper, as it is a banquet and feast p. ibid. 223. 224.  
A third reason taken from the name Table which the Apostle uses, p. 225. 226. 227.  
The sitting at table together, sets forth the communion of saints with  
Christ and among themselves. p. 228 229.  
The words of distribution proves there must be a table, all must sit at. p. ibid. &▪ 230.  
Antiquity proves it. ibid.   

CAP. XIX.  
That there was among the jews a jurisdiction and government Ecclesiastical distinct from the civil pag. 231.  
The Jews had Ecclesiastical Elders or Church governor's which proves the point. ibid.  
Even under the Roman Emperor they had their Presbyteri and Arcbisynagogi.  
It's proved out of Mr. Selden, that their Elders received a judicial degree, and were not civil Magistrates. ibid. 232.  
The Jewish ordination of Elders with imposition of hands proves it also. pag. 233. 234.  
A third argument is taken f●…om the Synag●…ga Magna, pag. 235.  
The Hebrews triple Crown proves it. ibid.  
The Jews exercised Ecclesiastical discipline, since their dispersion which is a fifth reason. pag. 236. 237.   

CAP. XX.  
That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion, if Heretical, to be a certain divine Truth which ought to be believed; and if practical, to be a necessary duty which we are obliged unto jure divino. pag▪ 238  
The assertion is cleared by some premises. ibid.  
Humane reason drawing the consequence, is not the ground of our belief▪ pa. 239.  
There is a difference between corrupt and renewed Reason, ibid.  
Two sorts of consequences distinguished. pag. 240  
The Assertion is proved, First by the example of Christ and his Apostles. ibid.  
In the old Testament as well as in the new, some necessary things were left to be drawn by necessary consequence from the Law of Moses. pag. 241.  
Two sorts of necessary consequences from the Law, a sortiori and a pari pag. ibid. & 242:  
A third reason from the infinite wisdom of God, who must foresee all things that follows upon his words pag. 243.  
Divers absurdities will follow, if this truth be not admitted. pag. 244.  
These who most cry down this assertion, yet themselves can bring no other, but consequential proofs to prove their tenants pag. 245.  
If this be denied, we deny to the great God what is granted to the little Gods or Magistrates. ibid.   

CAP. XXI.  
Of an assurance of an interest in Christ by the marks or fruits of sanctification, and namely by love to the Brethren. Also how this agreeth with, or differeth from assurance by the Testimony of the spirit? and whether there can be any well grounded assurance without marks of grace. pag. 246.  
Three Cautions for right understanding the question, that is, Marks are not to be separated, either from the free grace, or from Christ, or from the spirit. ibid.  
It's a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons. p. 247. 248  
A twofold certainty of the mind distinguished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 249. 250  
The evidence of marks gives the first kind of certainty, the testimony of the spirit, gives the second. ibid.  
This is illustrat by a simile of believing the Scriptures. p. ibid. & 251.  
And by another of the disciples going to Emma●…s. ibid.  
The assurance of Justification is virtually done in a Syllogistical way. 252  
The spirit works the firm belief of the proposition, a twofold testimony concur to the assumption. pag. 252.  
None should divide these testimonies, they are joined in three Texts of scripture pag. 253.  
D. Crisps objection against assurance from the love of the Brethren, propounded. pag. 254  
For answer three things are demonstrat. ibid.  
This objection militateth as much against their own interpretation. p. 255.  
The Antinomian way of settling assurance, is an inextricable labyrinth. pag. 256.  
The testimony of the spirit must be an evidence according to the word of God. pag. 257. 258.  
We say the evidence of marks is privative, they say, it is at most cumulative. pag; 259.  
The spirit of God is a spirit of Revelation, but not beside or contrary to the Word. ibid.  
Another objection of crisp removed. pag. 260. 261.  
How the spirit and word concur to this assurance. ibid.  
The word is more sure nor any voice within or without. pag. 262.  
Crispe his way of assurance by the testimony of the spirit received by faith resuted. pag. 263: 264.  
He grossly mistakes faith. ibid.  
Mr. Eton brought against him. pag. 265.  
A sad lamentation of a poor soul holding forth what miserable comforters these antinomians are. pag. 266, 267, 268.  
The love of the Brethren is a sure and clear mark of one being passed from death to life. ibid.,  
Four things observed touching the Brethren pag. 269.  
It's not necessary to have a infallible knowledge of their regeneration 270  
How far particular saints may be known by their fruits. pag. 271.  
Antinomians expone 1 Cor: 13. legally, pag. 272  
5. Marks and tokens of true and sincere love of the brethren. p. 273, 274  
No marks h●…eraway without some mixture of contrary corruption: p. 275  
There is always bellum, though not always proelium, between the flesh and the spirit. pag. 276.   

CAP. XXII.  
Of the true real and safe grounds of encouragement to believe in jesus Christ Or, Upon what warrants a sinner may adventure to rest, and rely upon Christ for Salvation▪ pag 277.  
To say Christ died for all men conditionally, is not the way to ease troubled consciences. pag. ibid.▪ & 278  
The true and sa●…e grounds of encouragement to believe in Christ, are,  
First Christ his alsufficiency, pag. 279.  
It's a great part of true faith▪ to believe Christ is able to save to the uttermost. ibid.  
2. Christ's intention to die for all men, 1. all sorts of sins or sinners of any kind. pag. 280.  
All men exponed ibid.  
To pray for all men, and to pray in every place exponed. pag. 281. 282.  
Every man, Heb. 9 ●… hath the same sense. pag: 283.  
All men can only be all men who are in Christ. ibid. & 284  
The whole world 2 joh. 2, 2. exponed. ibid. 285.  
The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid.  
3 jesus Christ hath died for expiation of all forts, and all manner of sins, pag. 286.  
The sin against the holy Ghost only excepted, what it is. ibid.  
How a blasphemer against the holy Ghost may repent. pag▪ 287.  
4 Christ receives all who come unto him and excluds none, but such as by their unbelief excludes themselves pag. 288.    

CHAP. I.  
That the Ministry is a perpetual Ordinance of Christ in the Church, and that Ministers are to be received as the Ambassadors of▪ Christ, now aswell as in the Primitive times.  
THat which hath long lurked in the hearts of many Atheists, is now professed and argued for, by that sierce furious Erastiane, whose book was published the last year at Franeker. He cries out that the world is abused with that notion of a pretended sacred ministerial calling, that though the Apostles and others who first preached the Gospel, were indeed sent and set apart for that holy calling, which was also confirmed by signs and miracles, and they were therefore to be received and submitted unto, as the Ambassadors of Christ, yet Ministers and Pastors now are not to be acknowledged, as the Ambassadors of Christ, neither is there any such thing now to be acknowledged, as a special distinct sacred calling, or solemn setting apart of men to the ministry of the Word and Sacraments, but any who is fit and gifted, though not called or ordained, may both preach and minister the Sacraments, Baptism 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 Ambassadors 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 Ministry as it is distinct both from Magistracy, and from private Christians, is a perpetual standing Ordinance of Christ in his Church to the end of the world. This I prove first from, Mat. 28. 19, 20. That Commission, Go ye and teach all nations, baptising them, &c: could not be meant of the Apostles only 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 lo I am with you always 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 Ministry reacheth as far 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 evangelical prophecies and promises of Pastors and Teachers, jer. 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 Gospel to be 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 Gospel is the mean and way ordained of God to save them that believe, Rom. 10▪ 14. 1 Cor. 1. 23. Now although there was a large spread of the Gospel in the Apostles times through so much of the world as was then known, yet that universal commission was not then so perfectly performed and fulfilled as it shall be 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 be done by preaching. And who can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall do the office of a Herald, but he that is an Herald? The holy Ghosts word used for preaching, is borrowed from Heraldry.  
5. Christ hath appointed faithful and wise stewards to be rulers over his household, to give them their portion of meat in due season, Luke 12. 42. which was not appointed for the primitive times only, but till he come again, as appeareth by verse. 43. Blessed is that servaut whom his Lord when he cometh shall find so doing, and verse. 45. But and if that servant say in his heart, my Lord delayeth his coming, etc. 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 Ministry, when he comes to the close of the Epistle, he gives a strict and solemn charge to Timothy to keep this commandment, without spot, unrebukable, until the appearing of our Lord jesus Christ, which cannot be understood of Timothy personally, but 'tis a charge given in his person to all the Ministers of the Gospel, who shall live till the appearing of Christ.  
7. From Revel. 2. 24, 25. There is a charge, that which ye have already 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 be restricted to the Ministry in Thyatira. But in them Christ chargeth all both Ministers and Church Members to hold fast the Jewel of the Gospel till he come again.  
8. It is the Privilege of the new Jerusalem which is above, that there is no temple therein, Revel. 21. 22. no Ministry, 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 fail, 1 Cor. 13. 8. but in the Church militant, despise not prophesyings, 1 Thes. 5. 20.  
If any object (as some fanatic persons have done) jer. 31. 34. and they shall teach no more every man his neighbour, etc. 1 joh. 2. 27. and ye need not that any man teach you. I answer first, These Scriptures are to be understood comparatively, in the same sense as God said, he would have mercy and not sacrifice, Host 6. 6. The Spirit of illumination and knowledge shall be so abundantly poured forth under the Gospel, and God shall so writ his laws 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 compel him as with a bit and bridle, for he needeth no such compulsion, but obeyeth filially and willingly, yet the Law is made for a righteous man to be a rule of obedience to him. So believers under the Gospel need not to be 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, jer. 31. 32. and ye know all things. 1 joh. 2. 20. yet they need a teaching Ministry for growing in knowledge; for their edification building up, for strengthening 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 be need of the Ministry, both to convert such as are not yet converted, and to confirm 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 to comfort them. 3. As long as we are in this world, that promise that we 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 till we be in heaven and see Christ face to face. 4. And thus we must needs understand these Scriptures objected, unless we will make them to contradict other Scriptures, jer. 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 believe the Ministry to be a perpetual ordinance, and if there be a promise that Christ will be with the Ministry to the end of the world, than we must also believe a succession of Ministers since the Apostles days, and that in the midst of Popery itself, Christ had a true Ministry. Answer, If our believing the holy Church universal, and that in all ages Christ hath had and shall have a true Church, doth not infer that we must believe the Church either always visible, or always pure, so our believing a perpetual Ministry, doth not infer that therefore we must believe either a lineal or visible succession of Ministers, or their purity and preservation from error. There is nothing of this kind can be objected against our believing a perpetual Ministry, but it falleth as heavy upon our belief of the perpetuity of the Church.  
Object. 3. The multitude of believers are under the new Testament made a royal Priesthood, 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 spiritual sacrifices acceptable to God by jesus Christ. What these spiritual sacrifices are we may find in other Scriptures, the mortification of the flesh and offering up of ourselves 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▪ alms deeds, Phil. 4. 18. Heb. 13. 16. As to these all believers are indeed an holy Preist-hood, but not as to public Ministerial administrations. 2. This objection drives at the taking away of Magistracy and civil government, aswell as of the Ministry, for Christ hath made believers Kings aswell as Priests, and if Kings than not Subjects. 3. The same thing was said to the people of Israel, Exod. 19 6. and ye shall be unto me a kingdom of Priests, yet God appointed the sons of Aaron only to be Priests, as to the public 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 special calling) Priests who shall Minister before him in the holy things, Isa. 66. 21. Ezek. 44. 15. 16. etc. Whom he calleth Priests not in the Jewish nor Popish sense, but for their offering up of the Gentiles to God by the preaching of the Gospel, and sanctified by the holy Ghost, Rome▪ 15. 16. Or we may conceive 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 spoke of the Church of the new Testament, They mention mount Zion, Jerusalem, sacrifices, incense, the feast of Tabernacles, etc. But I must not forget what the Erastian Grallator with so much spite and derision rejecteth, viz. that there is not only a perpetual Ministry in the Church, but that Ministers lawfully called, are to be received as the Ambassadors of Christ, and as sent of God. If there must be a perpetual Ministry yet. That child of the devil and Enemy of Christ (for he can be no other who is an Enemy to the Ministry of the word and Sacraments) ceaseth not to pervert the right ways of the Lord.  
He will by no means acknowledge any Ministers in the Reformed Churches to be the Ambassadors of Christ, though the Apostles were. It seems he hates this name the more, because Ambassadors by the law of Nations are inviolable persons, how much more the Ambassadors of Christ? But let us now see whether the word of God gives not as high a rise and Authority even to the ordinary Ministry of the Gospel, as an Ambassador from Christ. When Paul saith, We are Ambassadors from Christ, 2 Cor: 5. 20. he speaks it not in reference to any thing peculiarly apostolical, or any thing incompetent to ordinary Ministers, the contrary is most plain from the Text itself, He hath committed unto us the word of Reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. Now if Paul was the Ambassador of Christ, because he had committed unto him the word of reconciliation, than all true Ministers of the Gospel are also the Ambassadors of Christ for the same reason. See the like Eph: 6. 20. For which I am an Ambassador. for what? Not for working miracles, casting out Devils, planting Churches in several Kingdoms, or the like, but for opening my mouth boldly, to make known the mystery of the Gospel, vers. 19 wherein he desires to be helped by the prayers of the Saints. By the same reason all faithful and lawfully called Ministers are the Ambassadors of Christ, as well as the Apostles: Even as under the old Testament, the Priests who were ordinary Teachers, and called in an ordinary mediate 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, job 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 Pastors with the Congregations consent.  
THe Question is not, whether the power of Ecclesiastical government, or jurisdiction belong to the people, or body of the Church▪ (for the Tenants of Brownists and Anabaptists, concerning popular government, we utterly abhor) 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 denied by none, that it is better to enter with the people's consent then against it: Nor whether liberty ought to be granted to the whole congregation, or any member thereof to object against the man's life or doctrine, or against his qualification for such a particular charge, for it is certain that not only the congregation, but others who know any just impediment against his admission, have place to object the same, nor whether the church's liberty of consent be inconsistent with, or destructive unto the Presbyteries power of examination and ordination, for these may stand together: but the question is whether it be necessarily required to the right vocation of a Pastor, that he be freely elected by the votes of the Eldership, and with the consent (tacit or expressed) of the major or better part of the Congregation, so that he be not obtruded, renitente, & contradicente Ecclesia.  
The affirmative part of this question is proved from Scripture, from antiquity, from Protestant writters, yea Churches and from sound reason, and from the confessions of opposites. To begin with Scripture, and with the primitive pattern, the Apostles themselves would not so much as make Deacons till all the seven were chosen, and presented unto them by the Church, Ast, 6. 2, 3, 5, 6: The Author of the History of Episcopacy, part, 2. pag. 359. To cut off our Argument from Acts 6. saith. That the seven were to be the stewards of the people in disposing of their goods, good reason that the election should be made by them, whose goods and fortunes were to be disposed of, this answer was made by Bellarmine before him: But Walaeus tom. 2. pag. 52. reasoneth other ways: the feeders of the people's souls, must be no less (if not more) beloved and acceptable than the feeders of their bodies; therefore these must be chosen with their own consent, as well as these. Secondly, Elders (both ruling and preaching) were chosen by most voices of the Church: the suffrages being signified, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by lifting up, or stretching out of the hand, Act. 14. 23. Where the Syriak version doth insinuate, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not to be understood of the Apostles ordination of Elders, but of the Church's Election of Elders, thus, Moreover they made to themselves, that is, the Disciples mentioned in the former verse, made to themselves, for they who were made, were not Elders or Ministers to Paul and Barnabas, (but to the multitude of the Disciples) in every Church Elders while they were fasting with them and praying, and commending them, etc. Now how could this Election be, but after the Grecian form by the Churches lifting up, or stretching out of hands. But because some do still stick at this place, it may be further cleared, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It may be understood three ways, and all these ways it saveth the people's right. It may be either the action of the Church only, as the Syriak maketh it, or a joint action both of the Churches, and of Paul and Barnabas, as junius maketh it; or an action of Paul and Barnabas, in this sense that they did constitute Elders to the Churches, by the Churches own voices. However, the word relateth to Election by stretching out, or lifting up of hands, not to ordination by laying on of hands, which is the sense followed by the Italian version, and Diodati authorising and ordaining such a one only to be an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I prove, 1. From the native signification of the word, where julius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manibus refragari, Budaeus interpreteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum, suffragium, H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo; & attollo manum porrigo: and because, saith he, in giving votes, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thence came the word to be used, for scisco, decerno, creo, but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is (saith he) as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justin Martyr, Quaest & Resp. add orthod. Resp. ad quaest. 14. doth expressly distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As words of a most different signification▪ where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pilander, the interpreter rendereth, Episcopatui, communibus suffragiis deligitur. Scapula, and Arias Montanus also in his Lexicon tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere, or elevare, eligere, or creare magistratum per fuffragia, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands, which is not a stretching out or lifting up, but a leaning or laying down of the hands on some thing. Wherefore the Hebrews note laying on of hands by Samak, inniti chrysostom saith the Roman Senate, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D: Potter himself turneth, did make gods by most voices; Charity mistaken, pag 145. 2. The use of the word in this sense, and in no other sense, either in Scripture, 2 Cor. 8. 19 or Greek authors that wrote before the new Testament. So that Luke could not be understood, if he had used it in another sense, but he wrote so that he might be understood: If he had meant ordination, he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Acts 6. 6. 2. The manner of the Elections among the Grecians testified by Demosthenes, Cicero, and others, cleareth the meaning of the word. So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnium suffragiis obtinet, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no man giveth a contrary vote. When the Grecians choised their Magistrates at their Comitia held solemnly for that end: he that was nominated, was brought into the threater before the people, so many as approved of him, held forth, or stretched forth, or lifted up their hands: If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he partly was then said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Magistrate created by suffrages. So Elias Cretensis in Greg. Nazianz. orat. 3. I find also in Aeschines orat▪ contra Cetesipont, some decrees cited which mention three sorts of Magistrates, and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those that were made by the people's suffrage. In the argument of Demosthenes his oration, advers. Androtion, these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magistrates made by the people's suffrage, Fronto Ducaeus in his notes upon the fifth tom. of chrysostom pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is per suffragia creare, and therefore the word is rendered in the Tigurine version, and by Calvin, Bullinger, Beza, and so doth Erasmus, upon the place understand the word: ut intelligamus, saith he, suffragiis delectos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not at all make against that which I say, as some have conceived it doth, but rather for it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be rendered, ipsis not illis, and so Pasor▪ in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth, Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other. So H: Stephanus, Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he referreth us to Budaeus, for examples to prove it, see the like, Matth. 12. 57: john 4. 2. Thus therefore the text may be conceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, and when they (the Disciples of Lystra, Iconium and Antioch) had by votes made to themselves Elders in every Church, and had prayed with fasting, they commended them (to wit, Paul and Barnabas) to the Lord in whom they believed. It needeth not seem strange, that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos, and meant of different persons, for the like will frequently occur in Scripture, Mark 2. 15. as jesus sat at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is Levies) house, etc.  
2. And they watched him, and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is jesus, Mark 3. whether he would heal him, here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for jesus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man, which had the withered hand, Gal. 1. 16. to reveal his Son in me, that I might preach him, here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius, for God the father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra, Iconium, and Antioch, after choosing of Elders, who were also solemnly set a part with prayer and fasting, were willing to let Paul, and Barnabas go from them to the planting and watering of other Churches, and commended them unto God, that would open unto them a wide and effectual door, and prosper the work of Christ in their hands, Ephes. 6. 18. 19 Or they commended them unto God for their safety and preservation, as men are said to commend their own spirits to God, Luke 23. 46. 1 Pet. 4. 19 This sense and interpretation which I have only offered to be considered, doth not bring any harshness, and much less, offer any violence, either to the text or context in the Greek. But if another sense be liked better, whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas, or to understand all the particulars mentioned in that 23. verse to be common and joint acts done by Paul, Barnabas and the Churches, that is, that they all concurred in making them Elders by suffrage, in prayer and fasting, and in commending themselves to the Lord; I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained, yea; although we should understand by this word, an act of Paul, and Barnabas alone, distinct from the Church's suffrage and consent even in that sense, we lose not the argument; For first it cannot be supposed that the business was put to the lifting, or strething out hands in signum suffragii, between Paul and Barnabas, as if it had been put to the question between them two alone; whether such a man should be Elder in such a Church. But how then can it be an act of Paul and Barnabas? Thus if you will, Their two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis, vel per suffragia, id est; They ordained such men to be Elders as were chosen by the Church. They two made or created the Elders, but the people declared by lifted up hands whom they would have to be Elders. So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he, the Roman historians often tells us, that the consul who held the court, did create new Magistrates, id est, did receive the vo●…es and preside in the Elections.  
5. Luke doth usually mention the Church's suffrage in making Church Officers, or in designing men to sacred employments, as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul, 1 Cor. 16. 3. 2. Cor. 8. 19 1 Tim. 3. 7. So that it is not likely there should be no mention of the Church's election here, where pro●…essedly and intentionally mention is made of planting Elders, the prayer and fasting, as Acts 13. 2, 3. so likewise, Acts 14. 23. was common to the Church; they prayed and fasted cum discipulis, jej●…nantibus saith the Gloss) all being one work, why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also. 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church's suffrage; Magdebur: cent. 1. lib. 2. cap: 6. Zanchius in 4. Prae. Beza, Cartwright and others, on the place, Bullinger Decad: 5. Ser. 4. junius contro: 5 lib. 1 cap. 7. And others against Bellarmine, de Cler cap. 7. Gerhard, tom. 6. pag. 95. Brochmand: Systhem: tom: 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise, quibusnam competat vocatio Pastorum, and loce: pag. 474. Of Papists, also Salmeron expondeth this place by, Acts. 6. And saith the Apostles gave the Election to the Churches, here of Elders, as there of Deacons, Bel: de cler:: cap. 7. and Esthius in 2. Cor. 8. 19 confess that if we look either to the Etymology of the word, or the use of Greek authors, it is to choose by votes. If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people, will invest them with a judicial power; and a forensical, or juridical suffrage; and where is then the authority of the Eldership. Ans. 'Tis like enough (though I confess not certain) that no Elderships were yet erected in those Churches, Acts. 14. 23. But put case they had Elderships, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people, to signify their good liking and consent, for in Athens itself the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they did but like well the persons nominated, as when a thesaurer offered some to be surety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom the people shall approve. Demosthenes advers. Timocr. In which oration 'tis also to be noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assembly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judicial court or Assembly of judges are plainly distinguished, so far that they might not be both upon one day; and that, though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet not they, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or judges, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordain, or appoint a Magistrate, See ibid. jusjurandum Heliastarum. As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation. 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in the council of God the Apostles were in a manner Elected by voices of the Trinity, as faciamus hominem, Gen. 1. and hindereth no more the proper signification of the word applied to men, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to God, can prove, that there is no change in men when they repent, because there is none in God. As for that objection made by a learned man, that even the Septuagints Isay 58. 9 have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for extensio or elevatio manuum, but for that which is in the Hebrew immissio or innixus digiti or manus. Answer, 1. It is not put for innixus digiti, but for extensio digiti, for so is the text. 2. Sanctius following Cyrill, tells us that the sense of the 70. turning the text so; was this, Nempe hic intelligi suffragia quibus magistratus creantur, a quibus raro solet abesse munerum largitio & corruptio juris. So that his argument may be retorted, I do not say that this is the Prophet's meaning, but that it is the 70. their sense of the text in using that word, for the most Interpreters understand by putting forth the finger there, derision, and disdain. 3. The 70. certainly did not intend the putting on, but the putting out of the finger, so the Chaldee hath annuere digito, Heirome, extendere digitum, which well agreeth with the Hebrew Shekach digitum extendere. i e. malum opus perlongare, saith Hugo Cardinalis. It is saith Emanuel Sa, minando, aut convitiando, (which seemeth the true sense) The Jesuits of Douai read, and cease to stretch out the finger. Gualther readeth emissionem digiti, and expondeth thus medij digiti, ostensio erat contemptus iudicium, digitis item minitamur, suppose none of all these signify the laying on of the hands, or finger, but suppose that it is not laid on, and so much shall suffice concerning these Scriptures, Acts 6. 2, 3, 5. 6. and Acts 14. 23:  
A third argument from Scripture shall be this. If the extraordinary office bearers in these Primitive times were not chosen, nor put into their functions without the Church's consent, far less aught there now to be any intrusion of ordinary Ministers without the consent of the Church; judas and Silas were chosen with consent of the whole Church unto an extraordinary embassage, Act. 15. 22. So were Paul's company chosen by the Church, 2 Cor. 8. 19 The Commissioners of the Church of Corinth, were approved by the Church, 1 Cor. 16. 3. Yea Mathias, though an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, was together chosen by suffrage, namely of the 120 Disciples, Simul suffragiis electus est, as Arias Montanus, rightly turneth the word▪ Act. 1. 23. 26. Bell. de Cler. cap. 7. acknowledgeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dare suffragium, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ipsum suffragium, Paul and Barnabas were extraordinarily, and immediately called of God, yet when they were to be sent to the Gentiles, God would have the consent and approbation of the Church declared, Act. 13. 3. I conclude this argument from Scripture, with the Magdeburgians cent. 1. Lib. 2. Cap. 6. Neque Apostolos, neque alios ecclesiae ministros sibi solis, sumpsisse protestatem eligendi & ordinandi Presbyteros & Diaconos, sed ecclesiae totius suffragia & consensum adhibuisse; tum ex, 1 Cor. 3 21. 22. Patet, tum exemplis probatur, Act. 1. 23. Act. 6. 6. Act. 14. 23.  
The next argument is taken from antiquity, Cyprian Lib. 1. Epist. 4. is very full and plain, for the Churches right and liberty in elections. D. Feild Lib. 5. Cap. 54. citeth and Englisheth the words at large, Leo. Epist. 87. Cap. 1. requireth in the Election of Bishops: vota civium, testimonia populorum, Epistola synodalis concilii. Car: bar. Sussitani apud Augustinum, Enar i●… Psal: 36. saith, Necesse nos fuerat Primiani causam, quem ple●…s sa●…cta ecclesiae Carthaginensis▪ Episcopum fuerat in ovile dei sortita, seniorum literis ejusdem ecclesiae postulantibus audire atque discutere. The fourth council of Carthage, Can. 22. requireth to the admission of every Clergyman, civium assensum, & testimonium & convenientiam. Socrates lib. 4. cap. 25. recordeth that Ambrose was chosen Bishop of Milan with the uniform voice of the Church; and lib. 6. cap. 2. he recordeth the like concerning the Election of chrysostom, to be Bishop of Constantinople. Moreover, I find in the pretended Apostolical, but really ancient constitutions, collected by one under the name of Clemens, lib. 8. cap. 4▪ 'tis appointed to ordain a Bishop, thus qualified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all things unblamable, one of the best and chosen by all the people, unto whom let the people, being assembled together on the Lord's day, with the Presbytery, and the Bishops than present give their consent. Then immediately one of the Bishops asks the Eldership and people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they desire that man to be set over them, which if they consent unto, he next asketh them (as a distinct question) whether they all give him a good testimony for his life, etc. Greg: Nazianz. orat. 31. commendeth Athanafius his calling, as being after the apostolical example, because he was chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the suffrage of all the people. The council of Nice in their epistle to them of Alexandria appoint some to succeed into the vacant places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they appear worthy, and the people chose them, Greg: Mag: Epist. lib. 9 cap. 74. clerum & populum singularum civitatum hortari festina, ut inter se dissentire non debeant, sed uno sibi consensu, una quaeque civitas consecrandum eligat sacerdotem, he that would have greater store of antiquity for this, may read Blondel. apol.. pag. 379. to. 473. Gerhard citeth for the people's right, Ambrose, chrysostom, Origen, Isidore, yea twelve Popes, and divers ancient examples, as the Election of Sabinianus of Athanasius, Peter the successor of Athanasius, of Eradius, the successor of Augustine, of Nectarius, of Ilavianus, and others chosen with the consent of the whole Church; Gerhard. loc: Com. tom: 6. sect. 95, 96, 97. what need we to say any more of this, Bilson himself confesseth it, the gubern: Eccles. cap. 15. pag. 417. he saith the ancient form was, totam ecclesiam nominationi & probationi Pastoris sui prius consensisse, quam pro electo haberetur: And he observeth (which another of his mind saith with him, Hist: of Epistopacy part. 2. pag 360) that the people did more willingly receive, more diligently hear, and more heartily love these in whose Election their desires were satisfied, Bell: de Cler: cap. 9 confesseth that in the time of chrysostom, Ambrose, Augustine, Leo, and Gregory, the received form of Elections was, that both the Clergy and the People should choose. Ancient testimonies for the People's Election, see also Smectimnus, pag 34.  
Thirdly, we argue from the judgement of sound Protestant Churches and writters; The Helvetik confession tells us that the right choising of Ministers, is by the consent of the Church: The Belgic confession saith, we believe that the Ministers, Seniors, and Deacons ought to be called to these their functions, and by the lawful Election of the Church to be advanced into these rooms: see both in the harmony of Confessions, Secl. 11. the French discipline we shall see afterwards: The tenant of Protestants, which Bell: de Cler: cap. 2. undertaketh to confute, is this; ut sine populi consensu, & suffragio nemo legittime electus, aut vocatus ad Episcopatum habeatur. And though our writers disclaim many things which he imputeth unto them, yet I find not this disclaimed by any of them, who write against him: It is plainly maintained by Luther, lib. de Potest: Papae▪ Calv▪ in Acts 6. 3. Beza confess. cap. 5. art. 35. Musculus in loc: come. Zanchius in 4. precept: junius animad: in Bell: Contro. 5 lib. 1. cap 7. Cartwright on Acts 14. 23. Osiander. hist: Eccles: cent. 4 lib. 3. cap. 38. Gualther on Acts 6, Stutonius Fazius in 1 Tim. 5. 22. Morney de Eccles: cap. 11. Balduin: de instit: Ministrorum cap. 6. Bruchmand: Systhem: tom▪ 2. pag 885. 886. Walaeus de vocatione pastorum, & in loc: come: pag 474. Bullinger decad. 5. Ser. 3. pag. 300. Smectymnus, pag. 33. 34. Whittaker in his manuscript: de Clericis, which was never printed; ascribeth election to the people. So Festus Homius Speginen controv: Belgic. Art. 31. And many others whose testimonies we can produce if need be, let five only speak for the rest; Calvin in one of his Epistles, though writing against the itching ears, and groundless conceits of some people, yet asserteth this for a certain truth.  
Sane oportet Ministrum a populo approbatum esse, antequam i●… Ministerii possessionem mittatur, quod si quis seipsum intrudit aliâ viâ, ubi in Ecclesia ordo jam constitutus est, legittima vocatione destituitur, see the book of Spiles, pag 482. Edit. Genev: 1617. Gerhard tom: 6. pag 95. Vt Ecclesiâ consentiente Pastores vocentur, neve quis invitae Ecclesiae obtrudatur; habet expressa in Scriptures testimonia, & perpetuâ Ecclesiae primitivae praxi, comprobatum est, Zanchius in 4. precept: col. 81. saith, est igitur manifestum nunquam Apostolos quempiam ad Ministerium e●…egisse & ordinasse suâ tantum authoritate, sed semper id solitos facere consentiente & approbante Ecclesiâ, and col: 782. servatur haec eadem consuetudo etiamnum in mult is Ecclesiis reformatis, and Col: 783. Eligere Pastores sine plebis consensu, primum non est Apostolicum, neque legittimum, eoque talis Minister, legittimus non fuerit Minister, deinde pugnat cum libertate Ecclesiae, eoque adimitur ei quod Christus donavit, quantum autem est hoc crimen? Tertio non conducit Pastori, quia nunquam bonâ conscientiâ poterit suo fungi officio, neque etiam conducit Ecclesiae, quia libenter non audiet, neque etiam amabit eum, qui sibi non consentienti obtrusus est, Danaeus in 1 Tim. 5. 22. quemadmodum totius Ecclesiae Pastor est futurus, ita ab omnibus debet approbari, nè quisquam gregi invito Pastor obtrudatur. And after he hath cleared the whole matter at length, he concludeth, Ex his autem omnibus apparet, quam nulla sit vel non legittima eorum dei Ministrorum vel Ecclesiae, Pastorum vocatio, qui solius regis vel reginae, vel patroni, vel Episcopi, Archi Episcopi authoritate, diplomate, bullis, jussu, & judicio fiunt vel eliguntur, id quod dolendum est adhuc fieri in iis Ecclesiis, quae tamen purum Dei verbum habent, & sequuntur, velut●… in mediâ angliâ. The professors of Leyden in Synops: pur. theol: disp: 42. Thes. 32. Ius pastors eligendi, est penes Ecclesiam, ac proinde plebi common, cum presbyteris: jus eos ordinandi soli Presbyterio est proprium. I must not forget to mention the order of the Church of Scotland, the first book of Discipline in the fourth head, saith, This liberty with all care must be reserved to every several Kirk, to have their votes and suffrages in election of their Ministers, The second book of Discipline, cap. 3. saith, In the order of Election it is to be eschewed that any person be intruded in any offices of the Kirk, contrary to the will of the Congregation to which they are appointed, or without the voice of the Eldership: The General Assembly at Edinburgh, in Decemb: 1562. Sess: 3. Made this Ast, that inhibition shall be made to all and sundry persons, now serving in the Ministry that have not been presented be the people, or a part thereof to the superintendent: The General Assembly at Edinburgh, May 1586. Sess. 5. requireth the consent of the whole Parish to a Ministers Election, the wordsare these; Anent the doubt moved if it be lawful to any town, or city, where there is an University, and a part of the parish of the same town lying to landward, without their consent and votes to Elect a Minister to the whole parish and University, pretending the privilege of an old use and custom. The Kirk hath voted thereto negative, that it is not lawful so to do: The General Assembly at Perth, in March 1596. Sess. 6. Doth forbid the choosing of Ministers without the consent of their own flocks: The General Assembly at Glasgow, Sess. 23. art. 2ᵒ. Doth revive the ancient order thus, anent the presenting either of Pastors, or Elders and Schoolmasters, to particular Congregations, that there be a respect had to the Congregation, and that no person be intruded in any office of the Kirk contrary to the will of the Congregation to which they are appointed In the Treatise called, The order and government of the Church of Scotland (published anno 1641. For information of the English, and for removing and preventing all prejudices which the best affected among them had, or might conceive against our Church government) we have these words, pag 8. So that no man is here intruded upon the people against their open or tacit consent and approbation, or without the voices of the particular Eldership, with whom he is to serve in the Ministry. And now if in any Congregation of Scotland, the practice should be contrary to the profession, and rule established (which God forbid, and I hope it never shall) it were a double fault and scandle. Finally, the order of the Church of Scotland is strengthened by the civil law of the Kingdom: For the second Parliament of King Charles, Act 7. did ordain Presbyteries to plant vacand Kirks with consent of the Parishes. And Act 8. anent the Presbyteries providing and admitting Ministers to the Kirks which belonged to Bishoprics; It is always provided, that this be without prejudice of the interest of the Parishes, according to the acts and practice of the Kirk since the Reformation: In the 9 Act of the last Session of the same Parliament, Presbyteries are appointed to plant vacand Churches upon the suit and calling of the Congregation.  
In the fourth place, the point is confirmed from sound reason. For, 1. It is very expedient for the credit and better success of the Ministry, that a Bishop have a good name and testimony even among them that are without, as the Apostle teacheth, 1 Tim. 3. 7. It is much more necessary, that he be well liked and approved of them that are within the Church. 2. It is a common maxim among the Fathers, Schoolmen, and Summists, Quod ad omnes pertinct ommium consensu siere debet. 3. As the free consent of people in the Election, is a great obligation and engagement, both to them, to Subject themselves in Christian and willing obedience to him, whom they have willingly chosen to be over them in the Lord, and to the person elected to love them, and to offer up himself gladly upon the service and sacrifice of their faith: So where this obligation or mutual union of the hearts of Pastor and People is wanting, mutual duties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as it were by constraint and necessity, they in the mean time drawing back from the yoke, and he, at the best watching over them, not with joy, but with grief and sorrow of heart. 4. In stead of peace and harmony, there shall be contention and contradiction, Gerhard. tom: 6. pag: 105. Ministros vocaricum consensu & suffragiis Ecclesiae cui praeficiuntur, alit mutuam concordiam inter auditores & pastors, sum necessariam, a movet etiam dissidia ex neglectu hujus ordinis metuenda. 5. It breadeth great peace and confidence when one is thus called. Whittaker de Ecclesiâ quaest: 5. cap: 6. defendeth the calling of Luther, Zuinglius, Oecolampadius, etc. Upon this ground, quia sunt a populis & gregibus vocati. 6. Experience hath made men to know the comfortable fruits of free Election, and the unhappy success of violent intrusion. Constantius the son of Constantine, did put Orthodox Bishops from their places, and substitute Arrians in their room, with the contradiction and reluctation of the Churches. The like did Papists in the Palatinat, and other places where their Dagon was set up again. So did the authors and urgers of the Interim in Germany. So did the Prelates in Scotland, England, Ireland. Upon all which intrusions many unspeakable evils did follow. If we after a second Reformation should now permit violent intrusions, this might well be a prologue to much co●…fusion and disorder.  
Lastly, I argue from the confessions of adversaries themselves, we have cited before the confession of Bilson, and of the author of the history of Episcopacy, and of Salméron, I will add Peresius de traditionibus, who undertaketh to confute the Protestant tenant, That it belongeth to the people to elect or reject their Ministers; He argueth from antiquity, and yet in that same argumentation, he is constrained to speak for us. For speaking of the three Bishops which by the ancient Canons might ordain a Bishop, he sayeth, Verum tamen est quod Episcopi isti qui ad electionem Congregabantur, consensum expectabant cleri & populiut in concilio carthaginensi quarto refertur, qui consensus magis erat testificatio vitae ejus qui erat ordinandus, & signum quoddam expressivum ejus desiderii, quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem. Et infra. Hoc enim modo magis pretiosus esset illis praelatus, magisque amabilis, ne cogerentur inviti inutiles homines, & inter dum perniciosos suis sudoribus alere. And Answering to the passage of Cyprian lib: 2. Epist▪ 5. he sayeth; That though he hath not read of it, yet fort erat mos tempore ejus in Ecclesiis Hispaniarum (for they were two Spanish Bishops of whom Cyprian writs in that Epistle) ut aliqui ex populo vocem haberent, electivam. Quod vero dicit populum posse recusare indignos, etiam fassi sumus, quantum ad Electionem si indignitas ordinandi sit not a & populo perniciosa. But what sayeth the Canon law itself, Decr: part: 1. dost: 62. Electio clericorum est petitio plebis. He was a Popish Archbishop who condescended that the city of Magdeburg, should have jus vocandi & c●…nstituendi Ecclesiae Ministros: Neither would the city admit of peace without this condition. Thuan hist: lib: 83. pag 85. I had almost forgot D: Field of the Church lib: 5. cap: 54. Confessing plainly that each People and Church stand free by God's law, to admit, maintain, and obey no man as their Pastor without their liking: and that the people's election by themselves, or their rulers dependeth on the first principles of humane fellowships and Assemblies: For which cause, though Bishops by God's law have power to examine and ordain before any man be placed to take charge of Souls, yet have they no power to impose a Pastor upon any Church against their wills. He citeth divers testimonies of antiquity to show that the ancient Elections were by the Church or the greater part thereof.  
It remaineth to answer some objections. And first it is objected, That this is a tenant of Anabaptists, Independents, and Separatists. Ans: 1. But shall we condemn these truths which either they, or Papists, or Arrians do hold? Quid est, saith Cyprian, quia hoc facit Novatianus ut nos non putemus esse faciendum? We may go one mile with the Scriptures, though we go not two miles with the Independents, or three miles with the Anabaptists, or Separatists. 2. Neither in this same point of Elections do we homologat with them, who give to the collective body of the Church (women and children under age only excepted) the power of decisive vote and suffrage in Elections, we give the vote only to the Eldership or Church representative, so that they carry along with them the consent of the Major or better part of the Congregation. Gamachaeus in primam secundae quaest: 15 tells us out of Thomas this difference betwixt consent and election: that though every choosing bea consenting, yetevery consenting is not a choosing: The liberty of consent is one thing; counsel or deliberation another thing: The power of a decisive voice in court or judicatory a third thing. I speak of a constituted Church (for where there is not yet an Eldership, there can be no such distinction: yet however be there an Eldership or be there none, the Church's consent must be had.) The first of these we ascribe to the whole Church, without whose knowledge and consent Ministers may not be intruded. The second to the ablest and wisest men of the Congregation, especially to Magistrates, with whose especial advice, privity, and deliberation the mater ought to be managed. The third which is the formal, and consistorial determination of the case of election, consisteth in the votes of the Eldership: Their way is much different from this, who would have the matter prepared by the conference, and deliberation of the Eldership, (as we use to do in Committees) but determined and decided by the votes of the whole Congregation. 3. Let them speak for us who have particularly written against the Separatists and Independents. Laget in his defence of Church-government, part. 1. cap: 1, In the stating of the question about popular government, declareth that the question is not, whether in matters of greater importance, and more public concernment, (as admissions, excommunications, and absolutions of members, elections, and depositions of officers) the case ought to be made known unto, and determined with the free consent of the people (for all this he willingly granteth.) But whether every cause to be determined, aught to be brought to the multitude, or body of the Congregation, and they to give their voices therein together with the officers of the Church.  
Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise, entitled, The independency on Scriptures, of the independency of the Churches, pag: 3. While he stateth the question, saith, We acknowledge that the Pastors and other officers were anciently, and it is to be wished they still were chosen (at least) consented to by the members of each respective Congregation: But that they are to be ordained, d●…posed, or excommunicated by the Presbytery, etc. Moreover they of the Separation, and if not all, yet (sure) some Independents place the whole essentiality of a calling in Election, accounting ordination to be no more but the solemnisation of the calling. We say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa, or the power and commission given to a man, by which he is made of no Minister to be a Minister, is not from the Churches electing him, but from the lawful ordaining him: And that Election doth but design such a person to the Ministry of such a Church. For as Gamachaeus sayeth in tertiam partem Thomae do Sacr: ordin: cap: 7. the people cannot give spiritual authority which themselves have not: Et quamvis fateamur, saith he, Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae, tamen longe est aliud loqui de ordinatione, quam de electione, etc.  
Object: 2: This liberty granted to Congregations prejudgeth the right of Patrons? Ans: 1: If it were so, yet the argument is not pungent in divinity, for why should not humane right give place to divine right? Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti, saith Gerhard Tom: 6. Sect: 114. The states of Zeeland did abolish patronages, and give to each Congregation the free Election of their own Minister, which I take to be one cause why Religion flourisheth better there then in any other of the united provinces.  
Object. 3. The Church's liberty of consenting or not consenting, asserted by the arguments above mentioned, must ever be understood to be rational, so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented. Answ: 1. The author of the history of Epistopacy part: 6. pag: 362. 364. tells us out of the book of Ordination, that the people are free to except against these that are to be ordained, and are required if they know any crime, for which they ought not to be received unto the Ministry, to declare the same. He saith further, that Presbyters are elected by the Patrons, for and in the name of the rest of the people. pag: 365. So Peresius de tradit: part: 3. pag: 200. confesseth that people should be required to object what they can against the fitness of the man to be ordained. Now than if this be all, that people may object, it is no more than Prelates, yea Papists have yielded. Answ. 2. This objection cannot strike against the election of a Pastor, by the judgement and votes of the particular Eldership of that Church where he is to serve: For it is evident by the Scriptures, testimonies, and reasons above specified, not only that the Church hath liberty of disassenting upon grounds and causes objected, but that the Eldership hath power and liberty positive to elect (by voices) their Ministers. Now men vote in Elderships, (as in all courts and consistories) freely according to the judgement of their conscience, and are not called to an account for a reason of their votes. 3. As the vote of the Eldership is a free vote, so is the Congregations consent, a free consent, and the objection holdeth no more against the latter then against the former, for they are both jointly required by the Church of Scotland as appeareth by the citations foresaid. 4. Any man (though not a member of the Congregation) hath place to object against the admission of him that is presented, if he know such an impediment as may make him uncapable, either at all of the Ministry, or the Ministry of that Church to which he is presented: So that unless the Congregation have somewhat more than liberty of objecting, they shall have no privilege or liberty, but that which is common to strangers as well as to them. In this fourth answer, I am confirmed by Blondellus a man entrusted, and set apart by the national Synod of the reformed Churches of France, for writing and handli●…g of controversies. In his Apologiâ prosententia Hieromini, pag: 383. Replying to Bellarmine who would enervate Cyprians testimonies (for the people's right to choose their Ministers) by this evasion which now I speak to, saith, Nec pu●…idum in gravi Scriptore commentum ferendum, populum habere potestatem eligendi & suffragium ferendi, quia potest dicere siquid noverit boni v●…l mali de ordinando, & sic testimonio suo efficere ut non eligatur: quasi vero is eligendi & suffragium ferendi potestate praeditus eaque usus dici debeat, qui id tantum prestat, quod omni electionis & suffragii jure absolute carens praestare (quandocunque libet) potest, autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere, & sic testimonio suo ut non eligatur efficere posse negare audeat, habe●…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi & suffragium ferendi potestatem. 5. Though nothing be objected against the man's doctrine or life, yet if the people desire another better or as well qualifyed, by whom they find themselves more edified then by the other, that is a reason sufficient (i●…a reason must be given at all) and it is allowed by Danaeus in 1. Tim: 5. 22. and by the first book of discipline in the fourth head, 6. It being condescended upon in the Parliament of Scotland that his Majesty with consent and advice of the Estates, should nominate the officers of Estate. The Estates of Parliament were pressed to give a reason of their disassenting from his Majesty's nomination, but they refused. And I am sure consenting or not consenting in a matter Ecclesiastical, aught to be as free, if not more free, then in a matter civil.  
Object. 4. This course may prove very dangerous for an apostatising Congregation, for a people inclining to Heresy or Schism, will not consent to the admission of an orthodox and sound Minister. Answ. 1. The intrusion of Ministers against the Congregations will, doth more generally and universally draw after it, great evils and inconveniences, 2. The corruptions of many Patrons, and peradventure also some Presbyteries may be more powerful to intrude insufficient or unsound Ministers, than the unsoundness or error of this or that particular Congregation, can be to hinder the admission of them that are sound. 3. We shall heartily accord that a heretical or a Schismatical Church, hath not just right to the liberty and privilege of a sound Church. 4. Zanchius in 4. praec: col: 784. Would have a Congregation infected with Heresy or Superstition, before there be a Ministry settled among them, to be first convinced of their error, by some other Pastor sent unto them by the Christian Magistrate for a time, and extraordinarly as a kind of Evangelist. At vero saith he, cum constitutae sunt & formatae verae Ecclesiae, cur tune saltem non relinquitur illis libertas eligendi suos pastors?  
Object: 5. People do often err in their choice, and cannot judge of the qualifications and abilities of Pastors, but follow blindly the humours of their Lords or leaders. Answ: 1. We must believe what Christ saith, john 10, 4, 5. That his sheep know his voice, and a stranger they will not follow, but will flee from him. 2. There are also in Presbyteries and in all Judicatories, some leading men whose judgement is much respected and harkened unto. 3. He that followeth another is ever blind: A people may follow leading m●…n; and yet see with their own eyes too. 4. When Bellarmine objecteth that a people cannot judge, whether a man be fit for the Ministry, junius animad: Contr: 5. lib: 1. cap: 7. not: 24. Answereth that the Congregation judgeth not simply and absolutely whether one be fit for the Ministry, but whether he be fit to serve in the Ministry among them. Which two are so different, that of two men offered to a Congregation, he that is absolutely and simply the best qualifyed for the Ministry, is not to be for that cause admitted hic & nunc, but he who is fittest for that Congregation. Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition. 5. When any Congregation makes choice of an unfit or dangerous person, against whom there is just exception to be made, they must not therefore be robbed of their right, but called upon to make a better choice: This right people had from a Pope, Greg: Mag: Epist: lib. 6. Epist: 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt, quì eye debuisset Episcopus ordinari, Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote: a nobis admoniti in se●…inio promiserunt alium studiose qu●…rere, etc.  
Object: 6. Seldom or never shall a Congregation be found all of one mind, and because this might be answered in the words of Gregorius de valentia in tam secundae disput: 7. quaest: 5. punct: 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars. Therefore to make the objection stronger, it may be further added, that oftentimes the greater part shall overcome the better part, because in every corporation there are more bad than good, more foolish than wise: This inconveniency is objected by Bellarmine de Clericis, cap: 7. who tells us further that popular elections are subject to tumults and seditions. We answer with junius ubi supranot: 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the people's consent. 2. De incommodis prudenter curandis, non dere sanctâ mutandâ temere, sapientes videre opportuit. 3. For avoiding inconvenience of this kind, it is to be remembered, that the Congregation ought to be keeped in unity and order (so far as may be) by the directions and precedence of their Elders, and by the assistance of Brethren chosen out of other Churches, when need so requireth. 4. Zanchius ubi supra, col: 783. answereth out of Calvin; praesideant plebi in electione alii pastors, & cum ipsis etiam Magistratus conjugatur, qui compescat tumultuantes & seditiosos. Wherein there is great need of caution, lest under pretence of suppressing tumults, the Church's liberty of consenting or not consenting be taken away; As upon the other part, the Election is not to be wholly and solely permitted to the multitude or body of the Church, which is the meaning of the 13. Canon of the counsel of Laodicaea, as it is expounded by Osiander. Gerhard, junius and oth●…rs. 5. When a Congregation is rend asunder, and cannot agree among themselves, this evil may b●…e helped in Subordinate, though not in Independent Churches, for the higher consistories, the Presbyteries and Assemblies of the Church, can end the controversy and determine the case, after hearing of both si●…es.  
Object: 8. As for that which may reflect on Ministers, that have not the people's consent. 7. Answ: It is ordination that maketh men Ministers. And the want of the Church's suffrage cannot hinder their being Ministers, it concludeth only that they did not ritè and ordinatè enter into their Ministry hic & nunc in such a Church. 2. This also is helped by a posterior approbation of the Church, as a woman marrying a man unwillingly, yet after loving him as her husband, removeth that impediment.  
I conclude with a passage out of the Ecclesiastical discipline of the reformed Churches in France, cap: 1. The silence of the people, none contradicting, shall be taken for an express consent, but in case there arise any Contention, and he that is named should be liked by the consistory, and disliked by the people, or by most part of them, his reception is then to be delayed, and report of all to be made unto the conference or provicniall Synod, to consider aswell the justification of him that is named, as of his rejection. And although he that is named, should there be justified, yet is he not to be made or given as a Pastor to the people against their will, nor to the dislike, displeasure, and discontent of most of them. Nay the Popish French Church, hath no less zealously stood for their liberty in this point in so much, that the intrusion of men into Ec●…lesiasticall charges by the Pope himself, hath been openly opposed, as shall most fully appear to any who shall read the book entitled. Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio, Parisiensis curiae, Lodo vico undecimo Gallorum Regi, quondam oblata. In which they do assert against the Papal usurpations, the liberty of Elections both by Clergy and people, Their reasons are these among others; Cum Episcopus Ecclesiae sponsus sit, & matrimonium quoddam spirituale inter ipsum & Ecclesiam contrahatur, necessario consensus Ecclesiae in●…ervenire debet. And after, Cum Episcopus solemniter a collegio eligitur, confirmaturque servatá programma●…um & inquisitionum forma, eò certe ma, or est populi de eo existimatio, magisque eum venerantur, observant & diligunt populares, quam siipsis invitis obtrudatur. Ideoque doctrina ejus l●…nge sructuosior est, & ad aedificandum multo efficacior. Hinc tametsi Petrus Christi vicarius esset, & caput Ecclesiae: tamen mortuo Iuda qui unus Apostolorum erat caeteri omnes pariter eligerunt, & sors cecidit super Matthiam ut in acts Apostolorum legitur. Lucius Pontifex Romanus vir sanctus, & Martyr, qui Ecclesiae Romanae praesuit anno, 154. ita decrevit: Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione, nisi eorum electione canonca Presbyter eligatur, etc. The same thing doth Duarenus de Sacr: Eccles: Minist: lib: 5. cap: 1. Confirm, not on●…y from the ancient Canons, but from the Election of Mathias Act: 1. and that of the Deacons Act: 6.   

CHAP. III.  
Whether Ordination be essential to the calling of a Minister.  
THis question hath been thus stated in a little book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is showed; concerning Ordination, etc. The negative part is there mentioned, also in the Queries touching the ordination of Ministers, written in opposition to the learned and much approved book entitled. Ius divinum regiminis Ecclesiastici, the same controversy is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cries out that the world is abused with an empty notion of a pretended sacred Ministerial calling, which may be exercised by none but such as are thereunto called solemnly set a part, and ordained. This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians. See P. Martyr. loc: come: class: 4. cap. 1. Aretius' probl: theol: loc: 63. The professors of Leyden, Synops: pur: theol: disp: 42. Wal●…us in loc: come: tom: 1. pag: 472. 473. Festus Hommius Specim, controv: Belgic. artic: 31. of the Lutherans, Gerhard in loc: come: tom: 6. cap: 3. lib: 1. Balduin de institutione ministrorum, cap: 8. & lib: 4. de cas: consc: cap: 6. Brochmand synt: theol: artic. de minister, Eccles. cap: 2. quaest: 3. Stegmannus in sphotinianismo disp: 53. The Sociniane tenant against the necessity of Ordination, see in Socin: tract: de Eccles: Nicol: and tract: de Eccles. & missione ministi. Yet the Socinans acknowledge it is fit for order, and decency to retain Ordination in the Church. Peradventure many of the Sectaries of this time will hardly acknowledge this much: I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie. Next I shall bring the positive arguments, and lastly, Answer the contrary objections.  
The particulars to be premised are these. First the question is not whether Ordination be the only thing essential, or necessary to the right calling of a Minister? I have before pleaded for the necessity of the Church's consent, I now plead for the necessity of ordination; That aught to be no impediment to this, nor this to that. 2. Neither is the question, whether imposition of hands be essential and necessary to the calling of a Minister. Imposition of hands is a rite used in Ordination, after the example of the primitive Churches (of which more anon) but the substance, essence, and formal Act of Ordination is another thing. Therefore not only the Lutheran divines, but Calvin in 1 Tim: 4. 14. junius animad: in Bellar: contr: 5. lib. 1. cap: 3. Bucan●…s loc: come: loc: 42. Gersomus Bucerus and others distinguish between the act of Ordination, and the rite used in that act. M. Antonius de dominis, lib: 2. de repub: Eccles: cap: 3. § 24. & cap: 4. § 13. 19 & lib: 3. cap: 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands, and the essential act of Ordination which he rightly calls missio potestativa, a sending of one with power and authority: Which agreeth well with Matth. 10. 1. Mark 3. 13, 14, 15. where we have first the election of the Apostles to their office; He calleth unto him whom he would, and they came unto him, Matthew sayeth, he called unto him his twelve Disciples, Luke 9 1. He called his twelve Disciples together. Here was an antecedaneous election or designation of the persons. Thereafter follows the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark, and he ordained (or made) twelve that they should be with him, and that be might send them forth to preach, and to have power to heal, etc. Luke addeth after the calling together of the twelve, that he gave them power and authority over all devils, and to cure diseases, and he sent them to preach, etc. Which sets forth the true nature and essence of Ordination, that it consists in a sending forth of chosen persons with power and authority. And this potestative missioun of the twelve is applied, not only to power over devils and diseases (which was extraordinary and apostolical) but to power of preaching which belongeth to the ordinary Pastor to call, charge. Pastors and Teachers are Messengers, job 33. 23. and God hath committed unto them the word of reconciliation, 2. Cor: 5. 19  
3. Neither is the question, what may be done in extraordinary cases when Ordination cannot be had, or where there are none who have power to ordain. We read that Aedesius and Frumentius being but private men, became Preachers of the Gospel, and converted a great nation of the Indians: Likewise that when the Iberians were converted by a captive woman, their King and Queen became Teachers of the Gospel to the people. There may be an extraordinary calling from God where Religion is not yet planted, nor Churches yet constituted. It is altogether another case in a constituted reform or reforming Church: I add with Peter Martyr, that even those persons who set about the work of the Ministry extraordinarly or among Infidels, if they can come at any who may ordain them in the usual and right way, they ought not to neglect the seeking of Ordination.  
4. Nor is the question of teaching, exhorting, admonishing, reproving, comforting one another, or praying for, or with one another, in the way of a private Christian fellowship, and and brotherly love. For this belongs to the general calling of Christians as they are Christians, observing therein the rules of the word, and there is no need nor use of Ordination in all this. But the question is of the particular, special, sacred calling of the Ministers of the Gospel to preach and administer the Sacraments, whether Ordination be not essential and necessary to this calling. The private Christian duties of teaching one another, reproving, exhorting, etc. Are to be conscionably and carefully performed by private Christians, joh. 4. 28, 29. Acts 18. 26. Eph. 5. 19 Col. 3. 16. Heb: 3. 13. But this the Apostle plainly distinguisheth from the special Ministerial function, 1 Thess: 5. 11, 14. with vers: 12, 13. The affirmation of this question in hand, viz. that Ordination is necessary and essential to the calling of a minister, may be confirmed by these arguments. 1. Doth not nature itself teach you: as the Apostle sayeth in another case, Shall the visible political Church of Christ, which is the purest and most perfect Republic in the world, have less order and more confusion in it nor a civil Republic. Ambassadors, Commissioners, Officers of State, Judges, Generals, Admirals, with the subordinate Commanders in Armies and Navies, do not run 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 perfect than any politic Republic in the world) for any man to assume to himself power and authority which is not given him, or which he hath a non habente potestatem, or to intrude himself into any public administration unto which he is not appointed. It was justly complained of, as a great disorder under the Prelates, that Midwives were permitted to baptise upon pretence of a case of necessity, yea that Deacons were permitted to baptise, because the administration of baptism, doth 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 special call to the Ministry of the Word and Sacraments, and alloweth any Christian, whether Magistrate or Subject, both to Preach, Baptise, and minister the Lords Supper, having no Ordination or special Mission to that effect. 'Tis a sufficient answer to him, offer it now unto thy governor, will he be pleased with thee? Mal: 1. 8. Who will endure such a confusion in a State, that any man may assume public 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 itself teacheth all humane societies? 'Tis both a natural and a scriptura●…l rule, Let all things be done decently 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 intolerable usurpation in a man's own family, if any man should take upon him the steward's place to dispense meat to the household, not being thereunto appointed. How much more were it an intolerable usurpation in the Church, the house of the living God, for any to make themselves stewards of the mysteries of Christ, not being appointed▪ 2●… ay argue from, Rome 10. 15. And how shall they Preach except they be sent? Suppose they be well gifted, yet they may not preach except they be sent and appointed thereunto. This sending must needs be Ordination, not the Church's Election: a people may choose to themselves, but cannot send to themselves: The choosing of an Ambassador is one thing, the sending him, another thing: The Ambassador nominated and elected by the King, may not go to his work and act as an Ambassador, till he be sent forth with his commission and power delivered to him. There have been several exceptions made, and more may be made against this argument; yet all of them may be rationally taken off. Except: 1: The Socinians reply, that the Apostle speaketh this of his ownetime when the doctrine of the Gospel was new, and did therefore require a special mission: But that now Ministers being to Preach no new doctrine, need not such a special call. Answ. This is not only, not grounded on the Text, but is contrary both to the metaphor and to the context: 'Tis contrary to the metaphor which the Apostle taketh from the sending of Ambassadors, Heralds, and other public Ministers. These are sent not only to propound that which was never before propounded, but also oft times to revive and renew a thing before propounded and known. If either Ambassador, or Herald run unsent, and go 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 Ambassadors, or Heralds before him, for still he may be challenged as one who run unsent, and it may be said to him: By what authority dost thou these things? 'Tis contrary to the context too, vers. 13. 14. 15. There are five necessary 
Refut. racked. de ●…issione sinistroum, cap. 0. non 'em eiam sen. 〈◊〉 esse ●…emini liere, do. 〈◊〉 nisi ●…ittatur, 〈◊〉 Nemiem ulla 〈◊〉 〈◊〉 prae●…care, hoc 〈◊〉, rem ●…vam an●…ntiare 〈◊〉 mitta●…r, hoc 〈◊〉, nisi à 〈◊〉 dei unus im●…natur.  means and ways which must be had and used by those who look to be saved. 1. Calling upon the name of the Lord. 2. Believing on him. 3. Hearing his word. 4. A preaching Ministry. 5. Mission or Ordination. If the first four be perpetually necessary to the end of the world, so must the fifth be, for the Apostle layeth als 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 believe, and none can believe who do not hear the word, and none can hear the word without a preaching Ministry, the last followeth hard in the Text, there can be no Ministerial office without a Mission or Ordination. I have before excepted extraordinary cases, where there is yet no Church nor no Ministry: even as the deaf may believe who cannot hear, although the Apostle say, How shall they believe on him of whom they have not heard!  
Except. 2. Nicolaides addeth that the Apostle speaks not of what is unlawful to be, but what is impossible to be, 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 be restricted to the preaching of a new thing, hearing must be also restricted to the hearing of a new thing, and believing to the believing of a new thing, and so they who do not hear and believe some new doctrine, cannot be 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 he, 'Tis 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or public Assembly: They enjoined silence, and called for audience and attention: They were sent in time of war to ask leave to bury their dead: They were sent with messages from Princes and great men: They attended Princes and great men to serve them upon occasion: They served also at the sacrifices: They prepared beasts and received the guests: What is there in all this, which in a spiritual and ecclesiastical sense is not competent and incumbent to ordinary Pastors and Teachers aswell as to the Apostles: And if we will have the holy Ghost to expound himself as ordinary Preachers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all ages and all the world over, aswell as those who first preached the Gospel, Mat: 24. 14. & 26. 13. Mark 14. 9 & 16. 15. Luke 24. 47. Phil: 1. 15. 1 Tim: 3 16. Rom. 2. 21. thou that preachest a man should not steal, dost thou steal? 4. I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not signify one that preacheth a new thing, 1 Cor: 1. 23. It pleased God by the foolishness of preaching (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to save them that believe. Will any who hopes to be saved, deny that this extends to preaching in all ages?  
Except. 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before cited, in the second part of it pag: 3. 4. sayeth that the sending which the Apostles means of, is not a Ministerial or ecclesiastical sending, for than none could be an instrument to convert another but a Minister or preacher sent. Neither could a man be sure whether he have faith or no, till he be sure his faith was wrought in him by a Minister lawfully called. It remains therefore (saith he) that the Apostle speaks of a providential sending, by giving men gifts, and working with them in their use and exercise. Answ. 1: The giving of gifts and pouring out the spirit of a calling, is plainly distinguished from the mission or sending; yea, in Christ himself who had received the spirit, not by measure, but above measure, yet his having the Spirit of the Lord upon him, was not his Mission, but is plainly distinguished from his Mission and Ordination to his office which he had from God, Luke 4. 18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me, etc. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ability of gifts to the office is one thing: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority to it, is another thing. 2. His first reason to prove that the Apostle speaks not of a Ministerial sending, because thence it would follow that none could convert another but a Minister, he groundeth thus: for ' its said, none can believe but by hearing a preacher sent. Now this falls als heavy upon his own Interpretation, for still this will follow, that no man can be converted but a Preacher sent providentially with gifts and assistance, when he shall lose the knot for himself, he shall lose it for us too. 3. So likewise for his other reason, if the Apostles scope be (as he glosseth) to take away doubting from men, he doth by his Interpretation split upon the same rock which he thinks we have run upon, for a man must still doubt whether he hath faith or no, and so whether he shall be saved or no, till he be sure his faith was wrought in him by a Preacher sent providentially with working gifts: now the description which he makes of the providential sending, involveth a man in greater doubting then before, for either it agreeth to false and heretical Teachers the Ministers of Satan, or not. If he sayeth it doth agree to them, and that false seducing Preachers (pretending to be true, sound, and orthodox) are providentially sent with gifts effectual, viz. to deceive in the secret judgement of God, according to Ezek. 14. 9 1 King. 22. 23. then how he will recon●…ile his interpretation with Isa. 52. 7. 8. let him see to it. And withal he leads a man upon this opinion, that he may have faith wrought in him, and so be saved under any Ministry, true or false, orthodox or heretical. He must also justify the sin so often condemned in the false prophets, that they run unsent, for (by his principles) they are sent, as well as the true Prophets. If he will say that his description of the providential sending agreeth not to false or heretical Preachers, but to the true Ministers of Christ, than he leads a man into this doubt, that he cannot be sure that he believes and shall be saved, unless he be sure that the Preacher providentially sent to him, is a true Minister of Christ, and not a Minister of Satan transformed into a Minister of righteousness. 2 Cor. 11. 15. or a wolf in sheep's clothing, Matth. 7. 15. But 4. if this providential sending be enough, it takes away the necessity, not only of Ordination, but of the people's choosing or consenting. It shall be enough that God give a man a gift, and work by them, whether the Church consent or not: yet as I take it, he that makes this objection, holds it necessary, not only that Pastors be chosen by the Church, but that gifted brethren be allowed by the Church to prophesy, else that they must not prophesy.  
5. His objections doth strike against that connexion and concat●…nation of the means of salvation, which the Apostle holdeth forth, and there is no more strength in that which he objecteth, then as if one should argue, the deaf may believe, therefore faith may be without hearing. Look how hearing is necessary, in the same sense, is Preaching, and the sending of the Preacher necessary, Neither doth it make any thing against our sense of the Text, that some may be converted, by those who are not Ministers, for though Preaching of the word by those that are sent to the Ministry of preaching, is the standing Ordinance and ordinary mean of conversion and faith by this Text: and even those who perhaps have been first wrought upon by prayer or conference with other Christians, are hearers of those who are Ministerially s●…nt: it will be hard to prove that any believe, who can hear the word preached by Ministers lawfully called and sent, and do not hear it.  
Except. 4. That Erastian before cited, the Composer of the Grallae, expoundeth (as I remember) this text of an extraordinary mission or calling from God, not an ordinary mission from men: denying the Pastors of Churches and Ministers of the Gospel in our days to be sent of God and that although the Apostles might show their Mission and Commission from Christ, yet ordinary Ministers cannot do it: Therefore this sending belongeth not to the ordinary Ministers. Answ. 1 This text doth certainly hold forth the necessity of an ordinary and mediate Mission, when the extraordinary and immediate Mission is ceased, which I prove this: If a preaching Ministry be a perpetual and standing ordinance, than Mission is a perpetual and standing ordinance▪ But a preaching Ministry is a perpetual 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 doth not only prove a perpetual Ministry in the Church always even unto the end of the world, but also that this perpetual Ministry is authorized by Mission or Commission from Christ. For reference to this perpetual Ministry, Christ saith, Go, teach and baptise, and lo I am with you always, even unto the end of the world: So that who ever doth lawfully exercise the office of teaching and baptising, is certainly sent: he cannot be immediately and extraordinarly in the reformed Churches, ther●…fore it must be in a mediate 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 ha●…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 days, except in a mediate 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, than expectants or probationaries may not preach, because not yet ordained.  
Answ. 1. They neither preach ordinarily, nor ex officio. They Preach occasionally, and without a Pastoral or Ministerial office.  
2. Neither may these sons of the Prophets run to such occasional 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 Ministry, may occasionally both read the Scriptures, and exercise gifts in Preaching in the Congregations, being allowed thereunto by the Presbytery. 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 occasional Preachers must have a proportionable kind of Mission, that is, not to the Pastoral office, but to preach upon occasion.  
The third argument shall be 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 business 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 faithful and wise steward, whom his Lord shall make [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ruler over his household, to give them their portion of meat in due 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 Peter's question concerning the former parable, (Lord speakest thou this parable unto us, or even unto all?) Christ answers by this parable of stewards, appointed or ordained over the household, whom he distinguisheth from other servants by their ruleing power, verse▪ 42. by their greater knowledge, and consequently greater guiltiness, if wicked, vers. 47. and by the greater trust committed to them, vers. 48. Now lest it should be thought, that this making or appointing of stewards over the household of Christ, is only meant of the Apostles, as it were of purpose to discover the vanity of that Socinian error, 'tis said, vers. 43. Blessed is that servant whom his Lord when he cometh shall find so doing. Till Christ come again, and at his coming, 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, replieth to this Text, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●…h to fix, settle, establish one who was in office before as appears by Psal▪ 2. 6. See now with how little reason this man oppugneth the received 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 an●…inted my King, having respect to the very first making him King, and this is the ne●…rest rendering of the Original. 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 settling 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 do not doubt was their meaning, neither doth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder, but help this Interpretation of the Septuagint. See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is not the fixing and settling of that good servant in that ruleing power, but 'tis 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 confu●…e him from the Septuagint themselves, Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Will he say that the Septuagint meant that God settled and fixed the dominion which man had before over the creatures, or that the Prince of the eunuchs did but settle and fix that government which Melzar had before over Daniel? If they mean in those places constituting and appointing (as it is most manifest they do) 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 go yet further with him, to discover the futility of his exception: 'Tis true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and settling that which is out of ' its course, but how did he imagine that this sense of the word could agree to Tit. 1. 5? Thought he that Titus was left in Crete, for restoring, settling, and fixing those Elders who had left their station, or had been cast out, or persecuted, or the like? Doth not the Apostle plainly speak of supplying and making up such things as were yet wanting to those Churches, and of ordaining Elders to Churches which wanted Elders. Wherefore the ordinary reading and interpretation is retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of making, or ordaining Elders, even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like, constituere, praeficere, to make or appoint rulers and judges, by giving them power and authority to rule or judge. So Asts. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was not a settling and fixing of joseph; in the government of Egypt, as if he had been governor of it before, for that was the first time he was made governor.  
The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself, but he that is called of God as was Aaron. If ye would know what this calling was, see vers. 1. He was taken from among men, and ordained for men, in things pertaining to God. The Socinian exception against our arguments, from the example and practice of Ordination in the Apostles times, (namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered, and received, as there was, for ordaining those who bring a new Doctrine) cannot here help them; yea, is hereby confuted, for none of the Priests under the law, no not the high Priest, might teach or pronounce any other thing, but according to the Law and the Testimony, Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office, and might not without such Ordination enter into it. And this was no typical thing proper to the old Testament, but hath a standing reason. The Socinians therefore have another evasion from the words, this honour restricting the Apostles meaning, to that honour of the Priesthood only. Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively, or signanter, but indefinitely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article, and so both the Syriak Interpreter: Hierome, Arias Montanus, and the Tigurin version r●…ad it indefinitely, honorem, not hunc honorem, No man taketh honour unto himself, but he, etc. See the very same words in the same sense, Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour to whom honour, not this honour. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel. 21. 26. is not rendered, this honour. 2. Suppose it be meant signanter, yet our argument is valid.  
Although the Apostle give instance only in the high Priesthood, yet by analogy of reason, the Axiom will hold in reference to the Ministry of the new Testament, upon which God hath put so much honour, that it is called a worthy work, 1 Tim: 3. 1. and worthy of double honour. 1 Tim: 5. 17. and to be esteemed very highly, 1 Thess: 5. 17. The Ministers of the Gospel are the Ambassadors of Christ, 2 Cor: 5. 20. and the Angels of the Churches, the stars in Christ's right hand, Revel: 1. 20. & 2, 1. etc. yea, the glory of Christ, 2 Cor: 8. 23. And if (comparing state with state) the least in the kingdom of God, be greater than john Baptist, and john Baptist greater than any either Priest or Prophet in the old Testament. Than ' its not only as great, but a greater usurpation, for a man to take this honour of the Evangelicall Ministry to himself, than it had been of old, for a man to take that honour of the legal high Priesthood to himself.  
The fifth argument I draw from Heb: 6. 1. 2. Where we have an enumeration of the general catechetical heads, which was necessarily required in Catechumen, before they were baptised and received as Church Members, and where there was yet no Church planted, these heads were taught, learned, and professed, before there could be a visible political Ministerial Church erected, that the Apostles sp●…aks to the Hebrews as visible Ministerial Churches is manifest, both from the particulars here enumerat, and fr●…m Chap. 5. 12. 13. & 13. 7. 17. Now he exhorteth them to go on unto perfection, and not to be ever about the laying of foundations, or about the learning of these catechetical principles, the knowledge and profession, whereof did first give them an entrance, state, and standing in the visible Church of Christ, viz.  
1. The foundation of repentance, i. e. Conviction and knowledge of sin by the law, humiliation and sorrow for it, with a desire of freedom for it. 2. The foundation of faith in Christ for our wisdom, righteousness, sanctification and redemption. 3. The foundations of Baptism, i. e. The abolishing of these divers legal washings, Hel. 9 10. and the ordinance of the Christian baptism for sealing the Covenant of grace, and for initiation in Church membership: Others say he speaks in the plural, because in those times many were baptised at once usually. 4. The foundation of laying on of hands, that is (saith Bullinger on the place) of the Ministry, and of their Vocation, Mission, and authority given them. So also Gualther in his Archetypes upon the place, Tossanus pointeth at the same thing, as principally intended in the Text, Which agreeth well with that which divers Divines make one of the marks of a true visible Church, namely, a Ministry lawfully called and ordained, and professed subjection thereunto. 5. The foundation of the resurrection from the dead. 6. The soundation of the last judgement, in which Christ shall adjudge the righteous to life everlasting, and the wicked to everlasting punishment, Matth 25. ult.  
That which hath obscured and cast a mist upon this Text, was the Popish and prelatical confirmation, or Bishopping of children, which they grounded upon this same Scripture. And this way go the Popish interpreters, expounding it of their Sacrament of confirmation: Others understand the gifts of the holy Ghost, which in those days were given by laying on of hands. But it hath never been, nor can never be proved, either that hands were laid upon all baptised Christians who were grown up to years of knowledge in these Apostolical times, or that the gifts of the holy Ghost were given with every laying on of hands in those times. For the laying on of hands, (1 Tim. 4. 14. and 5. 22.) was not for giving the holy Ghost, but for Ordination. Wherefore I conceive that the laying on of hands, Heb. 6. 2. Pointeth at the Ministry, and their Ordination, which was accompanied with that rite. Many interpreters who extend the Text further, do not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle. Which is the more probable, if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividedly with a comma betwixt, which Erasmus inclineth most unto, following the Greek Scholiasts. So the Tigurin version, baptismatum, doctrinae, ac impositionis manum. So you shall find seven of these catechetical principals, and after baptism, add Doctrine, that is, a preaching or teaching Ministry, and then the next head contains the necessity of a special calling and Ordination to this Ministry. However read it conjunctly or dividedly, it makes a true and good sense to expound, laying on of hands (here) of the ordinance of a preaching Ministry lawfully called and ordained, for this ordinance and a professed subjection thereunto, may justly be reckoned among the catechetical points, and among the marks of a true visible Ministerial Church. Whereas it were a dangerous and unsafe interpretation, and I believe that which cannot be made out, to say, that any of the catechetical heads enumerate by the Apostle, was proper to that primitive age, and doth not concern after ages: or yet to affirm that the giving of the holy Ghost by the laying on of hands, was extended to all Catechumen baptised in those times, or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost, by such laying on of hands was s●…ch a principle, as that none ignorant thereof, though insttucted in all the other Articles of Christian faith, could be received as a Church-member grounded in catechetical points.  
I shall add a sixth argument from the example and practice of the Apostles and others who did ordain Church officers in their days, the example is binding in such things as were not only lawful and good, but have a standing and perpetual reason. The seven Deacons were ordained with prayer and laying on of hands, Act: 6. 3. 6. Elders were ordained in every city, Tit: 1. 5. although those Elders were not to preach any new Gospel, Gal: 1. 8. Paul warneth Timothy, 1 Tim. 5. 22. lay hands suddenly on no man. i. e. be not rash in ordaining any to the work of the Ministry, let them be well examined and approved. This is the received sense of Interpreters following chrysostom, Ambrose, Hierome, and others of the Fathers, yet Nicolaides Refut. tract. de missione Ministr▪ will have the Text understood, not of ordaining Ministers, but of admitting penitents, which was done with imposition of hands. But is this to expound Scripture by Scripture? or is it not rather to forsake an Interpretation confirmed by Scripture, and to follow one which is grounded upon no Scripture? For we read nothing in Scripture of laying on of hands in the receiving or restoring of penitents. Of the laying on of hands in Ordination, we do read in Scripture, and lest it should be thought the act of one man only, it is mentioned as the act of the Presbytery, 1 Tim. 4. 14. with the laying on of the hands of the Presbytery. A place which Gualt●…er, Bullinger, Tossanus and divers other good Interpreters think to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministry: Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the office itself▪ dignity or degree of an Elder which was given to Timothy by the laying on of hands: Others understand a company of Bishops who were Elders and more too: I confess it doth not; o●…hers an Assembly of Elders, without any prelatical disparity. Now neither o●… these Interpretations can strike against that point which now I plead for, viz. The point of Ordination, but rather make much for it, yea even they who understand the office of a Presbyter, do thereby confirm that which I assert in as much as Timothy was not made an Elder, but by imposition of hands, as these hold. If so, then certainly Ordination is essential to the calling of a Presbyter. So that what ever come of the word Presbytery, the laying on of hands which made the Presbyter, will conclude against them who deny the necessity of Ordination.  
The seventh argument shall be drawn from the denominations of the Ministers of the Gospel in Scripture. 1. They are called Pastors or Shepherds, Ier: 3. 15. Eph: 4. 11. He that is not called and appointed by the Lord of the flock, he that entereth not by the door, but breaks in surreptitiously, and makes himself shepherd at his own hand, is not a shepherd but a thief, joh. 10. 9 10. Next they are Angels or messengers, Mat: 23. 24. Rev: 1. 20: and 2 Cor: 8. 23. with 2. 1. and the Ambassadors of Christ, 2 Cor: 5. 20. Eph. 6. 20. Therefore they are sent and appointed, and do not run unsen●….  
3. They are called Rulers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thess: 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb: 13. 7. 17. do men make themselves Rullers, Magistrates, Captains at their own hand, or are they not thereunto appointed by others?  
4. They are called ●…ishops, or overseers, Act. 20. 28. 1 Tim▪ 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed, ordained, and sent forth to be Magistrate or Praetor in any of the Towns, subject to their jurisdiction. See H. Steph. thes: ling. Gr: in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards, Luke 12. 42. 1 Cor: 4. 1 Tit. 1. 7. Who dare make himself a steward in a King's house; yea, or in a more private house, not being thereunto appointed and ordained?  
6. They are servants who invite and call in guests to the wedding, to the marriage supper, Mat: 22. 3. Luke 14. 17. Will any (except a fool, or a knave,) go and invite guests to a man's Table, when he is not sent nor appointed:  
7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preachers, Heralds, 1 Tim: 2. 7. and 2 Tim: 1. 11. Will a Herald go and proclaim the King's Edicts, or the ordinances of Parliament, if he be not thereunto appointed? In both these Texts last cited, the Apostle speaking of the Gospel, sayeth, Whereunto I am ordained a Preacher, and an Apostle, and a Teacher of the Gentiles. Mark, he is ordained not an Apostle, but a Preacher, as he could not be an Apostle without Ordination, so he could not be so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination. Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before showed.  
An eight argument I collect from 2 Tim: 2. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Which is a most considerable place against the Socinians, Anabaptists, etc. For it Teacheth us these five particulars. 1: That the Apostles would not have a teaching or preaching Ministry to end with that time, but was careful to have Pastors or Teachers provided for the succeeding generation also. 2. Thes: Teachers of others who were to labour in the word and doctrine, were to teach no new doctrine, but the very same things which they received from Timothy, and Timothy from Paul, and which Paul received from the LORD. It was in sense no new doctrine, when it is taught by Paul, much less when taught by Timothy, and least of all when taught by these who received it from Timothy. So that the Socinian distinction of the necessity of a special calling to the Ministry when the doctrine is new, not so when the doctrine is not new, cannot here help them. 3. Thes: Teachers are distinguished from those who are taught: Every man may not be a Teacher. It is a peculiar and particular calling, and it is no part of the general calling of Christians: Therefore both here, and Gal: 6. 6. there is such a distinction ●…n the Church, some are Teachers, some are taught in the Word. 4. Fitness and abilities; yea, both grace and gifts together, cannot warrant a m●…n to assume to himself the function of Teaching or Preaching to others, except he be thereunto allowed, and appointed, and entrusted. The Apostle sayeth not, the things that thou heard of me, the same I will that faithful and able men, who ever shall be willing to the work, teach others also, faithfulness, and fitness, or ability cannot make a sufficient calling, but qualify a man for that which he shall be called unto. Aptitude is one thing: to be clothed with a calling, power and authority is another thing. 5. There is more that belongs to the calling of Pastors and Teachers, than the Churches electing, or choosing of them: for those unto whom the power of Ordination belongeth, do also commit unto them that which they are entrusted with, the same commit thou, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as H: Stephanus in Thes: ling: Gr: tom. 3. pag 1505. noteth) not seldom in the new Testament doth signify, depositum alicujus fidei committere, fiduciarium tradere alicut, where he citeth this very Text, and I shall clear it yet further from Luke: 12. 48. and unto whom men have committed much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of him they will ask the more, which is the conclusion of the parable concerning a faithful and wise steward, appointed by his Lord to be ruler over his household; to give them their portion of meat in due season, and that Parable is meant of Pastors or Ministers lawfully called and sent, as hath been before cleared.  
Ninthly, as we are obleidged by our Covenant to endeavour such a Reformation, as is most agreeable to the word of God, and the Example of the best reformed Churches, so in this particular of Ordination, and a special call and setting apart of men to the Ministry, we have not only the example of the ancient and reformed Churches, but the word of God itself directeth us this way. 1. Before the law when the first borne in families (not all promiscuously) acted the part of Priests or public Ministers. Whereof there are some express examples in Enoch a Prophet, Gen. 5. 24. jude Epistle, vers. 14. Noah, Heb: 11. 7. by whom God preached to the old world, 2 Pet: 2. 5. and so are we to understand Gen: 6. 3: Abraham a Prophet, Gen: 20. 7. Melchisedeck the Priest of the most high GOD, is thought by many learned men (following both Jonathan's Targum, and that of jerusalem) to have been Shem, the first born of Noah: of jacob also (who got the birthright from Esau) we read that he built Altars, and called, upon the name of the Lord, and he was a Prophet, Gen: 49. And it is often mentioned by Moses, that the sons of Aaron were taken in stead of the first borne. 2. Under the Law, when not only the Prophets, but the Priests also who were ordinary Ministers, had a special Ordination to their office. 3. Under the Gospel in the primitive times, for the Socinians themselves do not deny that Ordination or special Mission was used in the Apostles times.  
Tenthly, and lastly without a clear calling, and lawful Ordination, how shall people receive the word from the mouths of Ministers, as God's word, or as from thos●… who are sent of God? Or how shall people reverence and highly esteem their Ministers who labour among them, obey them, and submit unto them, as they are commanded, 1 Thess: 5. 12, 13. Heb: 13. 17? And since he that is taught aught to communicate unto him that teacheth him, in all good things, Gal: 6. 6. and God will have those who labour in the Word and Doctrine to be maintained, and that they who sow spiritual things, reap temporal things, 1 Cor. 9 7, 9, 11, 13. 1 Tim: 5. 18. Yea, the Apostle puts the stamp of a Ius divinum upon it, 1 Cor: 9 13, 14. having mentioned the Priest's maintenance in the old testament, he addeth: Even so hath the Lord ordained that they which preach the Gospel, should live of the Gospel. So that Socinians and Anabapt●…sts will find themselves puzzled mightily with this dilemma, either it is the will of God, that none preach the Gospel, but such as are called, appointed, and ordained thereunto, or otherwise it is his will, that those who preach the Gospel, not being thereunto chosen, called and ordained, must be maintained as well as Ministers lawfully ordained and cal●…ed, and if so, it's like enough People shall have good store of Preachers, and their purses shall pay well for it.   

CHAP. FOUR  
Objections against the necessity of Ordination answered.  
I Come now to answer the strongest objections of those who hold Ordination not necessary, nor essential to the calling of a Minister.  
Obejct. 1. From Acts 8. 4. They that were scattered abroad, went every where preaching the Word. So Acts 11. 19 Apollo's also taught boldly in the Synagogues, Acts 18. 25, 26. yet no word of their Mission or Ordination. The Jews esteemed Christ himself but a private man, not ordained nor authorized to any office in the Church, yet they permitted him to preach in their Synagogues. Answ: 1. Those that after Stephen's death, were scattered abroad, and preached the Word, must needs have been called, sent, and ordained (by the principles of the Socinians themselves,) for the Doctrine which they preached, was a new Doctrine, both to Samaria, Acts 8. 5. and to those dispersed Jews, Acts 11. 19 Themselves confess, that they who preach a new Doctrine, must have a special Mission and Ordination. 2. Philip was one of those who went abroad preaching the Word, Acts 8. 45. Now he is expressly called an Evangelist, Acts 8. 8. therefore no precedent for private Christians to preach. 3. It is a bad argument Luke mentioneth, not their Ordination, therefore they were not orda●…ned. They may aswell argue thus. Luke mentioneth not that they prayed when they preached, therefore they did not pray when they preached. Or thus: The Scripture mentioneth not joabs' father, but only his mother Zerviah, therefore he had not a father. 4. And suppose they preached the Word without Mission or Ordination, this is but like that which chrysostom, lib: ad eos qui scandalisati sunt, cap: 19 recordeth as a marvellous extraordinary benefit, which did accrue from the bloody persecutions of those ancient times, viz. That in such times, the sheep acted the parts of shepherds, being driven away to deserts and mountains, where (by the Spirit of God speaking in them) they converted unbelievers, and gathered Churches: Which concludeth nothing against the necessity of Ordination, in constituted and reform Churches, for they who were scattered abroad, being driven away in the heat of persecution, might not have the opportunity of Ordination, and they went forth to gather Christians to plant Churches, to lay foundations where Christ was not known. Such cases were in the beginning excepted from the sta●…e of our present question. 5. If Apollo's preached without Ordination, when he knew only the baptism of john, and withal when he had to do with those Jews, who were yet to be convinced that Jesus was the Christ, Acts 18. 25, 26, 28. It is no good argument against the necessity of Ordination, where the doctrine of Christ is known and received, and Churches constituted. And withal how will it be proved, that Apollo's having been one of john's Disciples, had not some commission from john to preach the Word? Or if Apollo's was but a gifted brother without any public calling or authority in the Church, how came he to be so much esteemed, as to be compared with Peter and Paul, 1 Cor: 1. 12. Lastly as touching Christ's preaching in the Synagogues, he was looked upon as a Prophet extraordinarly r●…ised up in Israel. Luke 4 15. 16, 24. and the Jews say of him plainly, a great Prophet is risen up among us Luke 7. 16. josephus' his testimony given to Christ, as a great Prophet, is known.  
Object: 2. The Church doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by their voices in Election, make, create, constitute or ordain Elders, Acts 14. 23. therefore Elders need no other Ordination, but are sufficiently ordained or made by the Church, if elected, and receive their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag: 9 10. 11. And in the Queries touching Ordination, pag: 33. tom: 37. Answ: 1. There is no cogent reason brought by these men, why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if rendered thus as they would have it, when they had by voices ordained, must be therefore understood of Ordination by the people, and not by Paul: and Barnabas, for as I have before noted out of Caluìn: Instit. lib: 4. cap: 3. §. 15. The sense may be this, Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves, that is, they ordained such as the Church desired. If so, they are double loser's by this their Objection. 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Church's Act, than it is not ordaining, but choosing by voices. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Election with the Church's consent, and Ordination are both of them necessary, not inconsistent. In Athens itself, although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voices their Magistrates or Rulers, yet the persons so elected were not ordained, and solemnly set apart, appointed and authorized by the people, but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Dem●…sthenes orat. advers: Timo●…r: tells us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, took an oath to be faithful in their constituting or ordaining of Madge strates. 3. In Scripture we find Election and Ordination frequently distinguished, not only as distinct acts, but oft times in distinct hands, Deut. 1. 13. Moses said unto all Israel, Take ye wise men and understanding, and known among your Tribes, and I will make them Rulers over you. The people choose them who shall be Rulers, but Moses makes them Rulers, Acts 6. 3. Wherefore brethren look ye out among you seven men of honest report, full of the holy Ghost and wisdom, whom we may appoint over this business. The people choose, the Apostles appoint the Deacons. 4 The choosing of a person to an office, is not the authorising of the person elected, but the designation of the person to be authorized. 'Tis here with a person chosen, as with a thing chosen: Ezra was to choose, and to design, when, and how much silver, wheat, wine, oil, should be taken for the House of the Lord, not exceeding the proportion of a hundreth, but the power and authority by which these things were given forth by the Thesaurers, to be applied to such uses, was from the decree of Artaxerxes, Ezra. 7. 21, 22. So Ester choosed what to make request for, but the thing was to be performed by authority of the King, 〈◊〉. 5. 3, 6. So a man may be chosen to an office by some, and authorized to act in that office by others. How many subordinat offices, (civil and military) are there, in which men act by the power and authority, derived from the ordinances of Parliament, although not nominated and chosen by the Parliament; but by others, entrusted by the Parliament to choose. 5. Even where Election and Mission, are in the same hands, yet they are not confounded, but are looked upon as two distinct acts: Christ first choosed the twelve, and pitched upon such as he would, and then ordained them, and sent them forth, Mark: 3. 13. 14. The Synod of the Apostles and Elders first choosed, then sent judas and Silas, Acts 15. 22, 25. Where you may observe also by the way, that the Mission of a man to the Ministry, or Pastoral charge of a Congregation, doth not belong to the people who choose him, they cannot send him to themselves. When Election and Mission are in the same hands, 'tis in such cases as th●…se two last cited, when men are sent abroad to others, than indeed they who choose them, may also send them: but when they are sent to those who choose them, than they are sent by others, a Minister is sent to the Congregation, therefore he is not sent by the Congregation, and so that place, Rome 10. 15. How shall they preach except they be sent? cannot be understood of the people's Election, but of Ordination, or Mission from the Presbytery appointed to ordain. 6. The same Apostolical Pattern which holds forth unto us the choosing of Elders in every Church, Acts 14. 23. doth also hold forth unto us the ordaining of Elders in every City, Tit: 1. 5. and these acts in different hands, therefore not the same; yea, as many conceive in that same Text, Acts 14. 23. beside the Election by voices, th' re is a distinct Ordination expressed under the adjuncts thereof, prayer, and fasting.  
Object: 3. The Apostle saith, 1 Cor: 14. 26. When ye come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation, verse 13. ye may all prophesy one by one. Therefore all that preach or proph●…sie, need not to be ordain●…d Answ: What those Prophets were, and what is meant by prophesying there, all are not of one opinion. I hold that these Prophets were in mediately and extraordinarly inspired, and I reckon them among these other administrations, which w●…re not ordinary, or ever to continue in the Church, Apostles, Evangelists, Workers of miracles. But of this I am to speak distinctly, and by itself afterwards. Mean while, th●…y that make the Objection, must prove two things, else they conclude nothing against the necessity of Ordination. 1. That these Prophets were not sent and ordained, but that their gifts and parts, gave them a sufficient calling to interpret in the Church. 2. That although they had no Ministerial sending, or vocation, yet they were not extraordinary Prophets, but that such Prophets are to continue ordinarily in the Church, I believe it will trouble them to prove either.  
Object. 4. 'Tis said of the house of Stephanus, 1 Cor: 16. 15. They have addicted (or ordained) themselves to the Ministry of the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were not ordained by others, but they ordained themselves. Answ: 1: This may well be understood (as 'tis by divers) of their devoting themselves to Minister to the necessities of the Saints, by their works and labour of Love. Which is else where called, Ministering to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor: 8. 4. Yea, 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 9 12. the administrations of service. See also, Ibid. vers: 13. and Rom. 15. 31. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone is used in the same sense. 2. Others give this sense, that they did willingly and zealously desire to do service to Christ in the Ministry of the Gospel, according as they should find a calling. In which sense, if a man desire the office of a Bishop, he desireth a good work, 1 Tim: 3. 1. So Isa: 6. 8. Here am I, send me. He is very willing to the work, yet he dare not run, except he be sent, and get a commission.  
Object. 5. He that digged in the earth, and hid his talon, is condemned for it, Mat. 25. 25. 30. Therefore he that hath gifts for preaching, and administering the Sacraments, cannot answer it to God, except he improve and use those gifts. Ans. 1. If that Parable be applied to Ministerial talents, than it will prove, not only a perpetual Ministry, because the Lord saith to his servants, Occupy till I come, Luke: 19 13. But likewise, that none ought to intrude themselves into that holy function, except they have a calling as well as gifts, for Mat: 25. 14, 15. that Lord called his own servants (Luke saith, he called his ten servants) and delivered unto them his goods: and unto one he gave five talents, to another two, to another one, to every one according to his several ability: Where we have a distinction of the calling and ability, suppose another man had been able enough, yet if he be none of the called ones, that Parable cannot be applied to him. 2. This Objection may be made in the behalf of women also; many of whom receive excellent gifts from God, yea, it was foretold by joel, and applied by Peter: that women as well as men should Prophesy, Acts 2. 7. 8. Which being misunderstood, gave some colour to the old Pepuzian Heresy.  
Object: 6. If we hold Ordination necessary, and essential to the calling of a Minister, we bring ourselves into this snare, that either the Ministers in the reformed Churches, are not true Ministers, but falsely pretended to be so, or otherwise we must hold that those in the Church of Rome, from whom the Protestant Ministers, in the beginning of the Reformation, had their Ordination, were true Ministers of Christ. For if those in the Church of Rome who did ordain, were not true Ministers of Christ, than they had no commission from Christ to make Ministers for him. And who can bring a clean thing out of that which is unclean: If so, than the Protestant Ministers, who first ordained other Protestant Ministers (from whom Ordination hath come to us downwards) having no Ordination, but what they received in the Church of Rome, they had not power to ordain others with such an Ordination, as hath a divine stamp and character upon it.  
This argument is much insisted upon by the Author of the Queries touching Ordination: If it can do any thing, yet it is no new light, but the very same which hath been formerly objected by Papists, and answered by Protestant writers. Whereof see one instance in Gerhard, loc: come: tom: 6. the Minist: Eccles: § 157.  
And now that those who drive so furiously after this Popish argument, may forever be ashamed of it: I return these answers. 1. By retortion, the argument will conclude as much against the Baptism, and Church estate of Independents, Anabaptists, and who ever they be that make any use of this way of arguing against us. For by this argument, those who first gathered their Churches, bap●…ized, and incorporated them into the body of Christ, were not only no true Ministers, but no true Church-members, having no other baptism, but what was received, either in the Church of Rome, or from those who were baptised in the Church of Rome: But who can bring a clean thing, out of that which is unclean. Where note by the way, that this argument of theirs, will also make the Scripture itself unclean now, because we have it out of an unclean thing, (the Church of Rome): So that all that will stand to this argument, must unchurch, unbaptize, unchristen themselves: If they will have their recourse to that promise, where two or three are met together, there am I in the midst of them, and think to lay the foundation of their Churches there, without any derivation from the Church of Rome, they must allow us to ●…o so too, but then they must pass from their argument. What will they say then? Either, there can be in our days atr●…e Church with all the ordinances of Christ in it, independent upon the Church of Rome, and without building or leaning upon a lineal succession, or derivation from the Church of Rome, or there cannot. If they hold the affirmative, their argument is not worth a straw, for Ordination being one of the ordinances of Christ (which is here to be supposed, and hath been in the precedent Chapter proved) the reformed Churches had power to set it up, and restore it by virtue of Christ's own institution. If the Negative, our Opposites, must all turn Seekers, their Churches are no Churches, their Baptism no Baptism, etc. 2. Suppose those protestant Ministers, who first ordained other Ministers, were themselves ordained by such as had no power to ordain them. Nay suppose the first reforming Ministers, to have been at the beginning of the Reformation, no Ministers, but private Persons, not pretending to be ordained. What will they conclude from this? It proves nothing against that which we hold concerning the necessity of Ordination: For we plainly say, that in extraordinary cases when Ordination cannot be had, and when there are none who have commission and authority from Christ to ordain, then, and there, an inward call from God enlarging the heart, stirring up, and assisting with the good will and consent of a people whom God makes willing, can make a Minister authorized to Ministerial acts. Suppose this to have been the case at the first coming out from Popery, yet here was a seed for more Churches, and more Ministers. At the first plantation of Churches, Ordination may be wanting without making void the Ministry, 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 ne'er 70. years ago. Although it was a Church miserably corrupted and defaced, y●…t it was even then a Church, wherein he professeth to follow Luther, Oec lampadius, Zuinglius, Bucerus, Calvin, Musculus, Bullinger, and the general sense of the Protestant writers. See the Smetonii respons; ad Hamilton. Apostate. pag. 6. If there was not a true Church, when Popery and Antichristianisme had most universally spread itself, 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 Prophesy 1260. days (counting days for years) in sackcloth. Rev: 11. 3. 5. Sure the time of the witnesses, their Prophesying in sackcloth, where ever we fix the beginning and ending of it (which is controverted) 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 Ministry, though not ever visible or alike pure. And otherwise, how shall we understand Christ's own word, Mat: 28. 20. Lo, I am with you always, 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 lawful Ministers, truly and lawfully ordained. But in so far 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 Mass, in this consideration; their calling and Ordination was impure and unlawful, like pure water flowing out of a clean fountain, which contracts impurity from a filthy channel it runs through. See Synops: Pur: Theol: Disp. 42. Thes: 48. and divers others who might be cited to this purpose.   

CHAP. V.  
Whether these Prophets and Prophesying in the primitive Church, 1 Cor. 14. and 1 Cor. 12. 28. Ephes: 4. 11. were extraordinary, and so not to continue: Or whether they are precedents for the Preaching or Prophesying of such, as are neither ordained Ministers, nor probationers for the Ministry.  
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, instruction, 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 Ministry: Neither do the Independents only, 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 growth and encreas thereof, yet I remember no place in the new Testament, where ordinary Pastors are said to prophesy, except Revel: 11. 3. where notwithstanding, prophecy is ascribed unto them in no other sense, than the working of miracles, vers: 6. Those have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn 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, immediately and extraordinarly inspired 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: come: 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: c●…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: come: Tom: 6. pag: 72. and divers 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 public Ministers which Christ hath given to the Church; Yet distinct from the ordinary Pastors and Teachers, 2. They are not only 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 'tis not always preferred in honour and dignity, which is first mentioned: Yet I think our dissenting Brethren would not think it fit, nor suitable to enumerate their gifted and pro. phesying members, next to the Apostles, and before Pastors much less Evangelists, neither do I ground my argument simply and merely 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, thirdly Teachers, where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles, which I think the prophesyi●…g B●…ethren of this age do not look for; chrysostom, 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 dignity, to belong to prophesy from these words, secondarily Prophets. 'Tis true helps are mentioned before governments in that same Text. But the Apostle hath left o●… his numerical order, before he come at these, and besides, both the Deacon and the ruling Elder, are Church officers, and neither of them Preachers, so that the difproportion is not so great when the Deacon is named before the ruling Elder: but that such Preachers or Interpreters who had no office at all in the Church, should be enumerate, not only among officers and Ministers of the Church, but before Teachers, and that in four Texts, Acts 13. 11. 1 Cor. 12. 28. ibid. vers: 29. Ephes: 4. 11. and next to the Apostles too, and that with an order, of first, second, third, is to me utterly improblable and uncredible. 3. The Apostle mentioneth Prophets with a note of singularity, as not common, but more special, 1 Cor: 12. 29, 30. Are all Apostles? are all Prophets? are all Teachers? are all Workers of miracles? Have all the gifts of healing? do all speak with tongues? do all Interpret? Here the Apostle maketh a second enumeration of such administrations as were more rare; singular, special, dignified, and privileged, and not competent to all Church officers, much less to all Church-members: Therefore here he omitteth the ruling Elder and Deacon; He saith not are all helps? are all governments? As if he had said; There are some officers appointed only for ruling, some appointed only for helping and overseeing the poor; These officers are neither Apostles nor Prophets, etc. And if prophesying be not a privilege of all Church-officers, how much less of all Church-members: I might add here, 'tis most agreeable to the native signification of the word Prophecy, that we understand it to be an extraordinary and rare thing; For if you consider the very notation of the word Prophecy is prediction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I foretell, of which more hereafter. 4. One of the Prophets of that time, is plainly described to have been inspired with extraordinary revelations, Acts 21. 10, 11. There came down from judea a certain Prophet, named Agabus, and when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said; Thus saith the holy Ghost, so shall the jews at jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. There were other Prophets of the same kind with Agabus, for so runs the Text, Acts 11. 27, 28. And in those days came Prophets from jerusalem to Antioch, and there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth in all the world. 5. That these Prophets spoke in the Church from extraordinary revelation and inspiration, appear by 1 Cor: 14. 26. When they came together, they had a Psalm, a Doctrine, a Tongue, a Revelation, an Interpretation, not only a Doctrine, and an Interpretation, but a Revelation, and vers. 30. after he hath said, let the Prophets speak, two or three; He addeth, If any thing be revealed to another that sitteth by, let the first hold his peace: Upon which Text Gualther, Salmeron, and others who understand by prophesying in that Chap: the ordinary Ministerial Teaching, are yet made to acknowledge, that this revealing of somewhat to another, was extemporary and extraordinary, and that it is no precedent for our 
Loc. come. class. 4. Cap. 1. Sed in primitiva Ecclesia cum Prophetia vigeret, quid discriminis erat inter Prophetam & Doctorem? Respondeo, quamvis idem fuerit utriusque munus, tamen Doctores instituebantur a Praeceptoribus: Prophetae verò, ●…ine omni ope humana, repent afflatu Spiritus sancti concitatiloquebantur, Probl: theol: loc: 61. Prophetae ampliora habebant dona ideo Scripturae obstrusiora loca illustrabant eodem Spititu, quo scripta fuerunt— ideo de Scripturis rectius praedicabant. So Calvin. Instit: loc: 4. cap. 3. § 4. opening that Text, Ephes. 4. 11. understands by Prophets, such as had extraorinarie Revelations.  times. P. Martyr, puts this difference between Teachers and Prophets, that Teachers were educated and instructed by Masters: Prophets, without all humane help; spoke as they were on a sudden moved by the inspiration of the holy Ghost; Yea, although he takes the office and functions of Prophets and Teachers, to have been one and the same; yet he thus distinguisheth between them. So Aretius, speaking of those that bare office in the primitive Church, distinguisheh the Prophets from the Pastors and Teachers in this, that the Prophets had not only greater gifts for opening hard Scriptures, but that they did interpret Scripture with the same prophetical spirit, by which it was dictat and written, and likewise foretell things to come. 6. It hath been observed by Mr. Bayne on Ephes: 4. 11. and others that these degrees are capacious and comprehensive one of another downwards, not upwards, that is; An Apostle might prophesy, and do the work of an Evangelist, Pastor, and Teacher: a Prophet might do the work of an Evangelist, Pastor, and Teacher: the Evangelist might do the work of a Pastor and Teacher. But every Pastor and Teacher could not do the work of an Evangelist, or of a Prophet, etc. If this observation hold, which hath pleased many, than we cannot understand those Prophets to have been no more but Pastors and Teachers, much less to have been any thing less than Pastors and Teachers, viz. Church-members, well gifted for exponding Scripture edifyingly, chrysostom de divers: N. T. locis serm: 50. leaneth very much toward that same notion, for he calls Apostles the root, which was comprehensive of all the rest; a Prophet (saith he) 
Justin Martyr, dial. cum. Tryph. jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For even to this present time, there are prophetical gifts, so that we ought to understand that the gifts which were of old in your nation are transferred unto us.  might not be an Apostle, but an Apostle was a Prophet, Evangelist, etc. To prove that an Apostle did prophesy, he citys these prophetical predictions, 2 Tim: 3. 1. 1 Thess. 4. 15. Whereby 'tis manifest that he understands the prophecy mentioned by Paul to be extraordinary. 7. Unless we understand those prophets which Christ gave to the Church, 1 Cor. 12. 28. and cap. 14. Ephes: 4. 11. to have been extraordinarly inspired by the Spirit, than we shall not be able to prove from Scripture, that Christ hath given to the Church of the new Testament, any extraordinary Prophets to foretell things to come. But 'tis certain that Christ hath given such extraordinary Prophets to the Church of the new Testament, such as Agabus, and the daughters of Philip: Eusebius tells us there were such Prophets in the Church, till the days of justin Martyr; which we have also from justinus himself. And now having the occasion, I must say it to the glory of God, there were in the Church of Scotland, both in the time of our first Reformation, and after the Reformation such extraordinary men, as were more than ordinary Pastors and Teachers, even holy Prophets receiving extraordinary Revelations from God, and foret●…lling divers strange and remarkable things, which did accordingly come to paste punctually, to the great admiration of all who knew the particulars, such were Mr. Wishart the Martyr, Mr. Knox the Reformer; also Mr. john Welsh, Mr. john Davidsoune, Mr. Robert Bruce, Mr. Alexander Simson, Mr. Fergusson, and others: It were too long to make a narration here of all such particulars, and there are so many of them stupendious, that to give instance in some few, might seem to derogat from the rest. But if God give me opportunity, I shall think it worth the while to make a collection of these things: Mean while although such Prophets be extraordinary, and but seldom raised up in the Church, yet such there have been: I dare say, not only in the primitive times, but amongst our first Reformers, and others. And upon what Scripture can we pitch for such extraordinary Prophets. If not upon those Scriptures which are applied by some to the prophesying Brethren, or gifted Church-members; 8. There are but three senses of the word Prophesying, which I can find any where else in the new Testament.  
1. For such prophesying as is competent to all converted and gifted persons, when they are filled with a spirit of illumination, and speak with other tongues as the spirit gives them utterance: In which sense joel foretold, that daughters as well as sons, hand maids as well as man-servants, young and old should prophesy, Acts 2. 17, 18. Which was accordingly fulfilled upon the day of Penticost, for Acts 1. 14. and 2. 1. 4. This Spirit of Prophecy was poured out upon all the Disciples, men and women.  
2. For such prophesying, ●…s is the preaching of ordinary Ministers, although I know no Text where without any controversy, the word is used for the ordinary Ministerial preaching; Yet I understand the word to be used, in this sense, (though by allusion only where of before). Revel. 11. 3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundreth and threescore days clothed in sackcloth.  
3. For extraordinary prophesying from immediate and miraculous inspiration, in which sense it is often used in the new Testament, as I shall show anon.  
But a fourth sense, viz. The prophesying of gifted Brethren, (not sisters) out of office, and that publicly, and by an ordinary gift, I can find no where; and if we go either higher or lower, than the ordinary Pastoral preaching, women as well as men might prophesy. in the Scripture language, Prophetesses, as well as Prophets. 9 The Apostle plainly distinguisheth, Prophecy, both from the word of knowledge, and from the word of wisdom, 1 Cor. 12. 8. 9 10 For to one is given by the Spirit, the word of wisdom, to another the word of knowledge by the same Spirit, to another prophecy; now what is that gift and manifestation of the Spirit, which is supposed to be given to gifted and prophesying-members, must it not fall under that enumeration, 1 Cor: 12. 7, 8, 9, 10, 11. Is it then the interpretation, o●… opening of Scripture, that is the Teacher's part, the word of knowledge: Is it both to interpre●…, and apply Scripture, that is the pastors part, the word of wisdom; Is it to prophesy, that is more nor either the word of 〈◊〉, or the word of wisdom, and is therefored 〈◊〉 from both. 10. In that Text last cited, prophecy is mentioned, not only as a gift by which the Spirit worketh, for the profit and edification of the Church, but as a Ministry, function, and ad●…inistration in the Church, for ve●…s. 4. 5, 6. The Apostle teacheth us, that there are diversiti●…s. 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Of administrations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Of operations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thereafter in reference to all these three, he addeth the enumeration of the particulars, ver. 8. 9, 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministry, not only of ruling Elders and Deacons, Rome 12. 7. of Pastors and Teachers; yea, of Evangelists and Apostles, Ephes: 4. 12. Col: 4. 17. 2 Tim: 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2●…. 19 Rom. 11. 13. 2 Cor: 4. 1. and 5. 18. and 6. 3. and 9 1. and else where the English translators in these places render it sometimes Ministry, sometimes Office, sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministering to the necessities of the poor Saints, by charity and alms. But no body that I know doth imagine or can imagine that this is the sense of the word, 1 Cor: 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore I conclude that the Prophets in these primitive times, had an office or Ministry in the Church. 11. The word Prophesying is often used in the new Testament, for that which is extraordinary, and by Revelation, Mat. 26. 68 Rev: 1. 3. Acts 21. 9 Luke 1. 67. Revel. 22. 10. 19 Revel. 10. 11. Mark: 7. 6. 1 Peter 1. 10. Jud: 14. John Baptist is called a Prophet, Luke 1. 76. and 7. 28. Matth: 21. 26. and 14. 5. Christ himself is called a Prophet, Matth. 13. 57 Luke 7. 16 and 24. 19 John 4. 19 and 9 17. Elymas the Sorcerer is called a false Prophet, Acts. 13. 6. Prophesying in the name of Christ, is joined with other miraculous, gifts, Mat: 7. 22. Many will say to me in that day, Lord, have we not prophesied in thy name? and in thy name have cast out devils, and in thy name done many wonderful works, Acts 19 6. and when Paul laid his hands on them, the holy Ghost came on them, and they spoke with tongues, and prophesied. In this sense is the word used, when 'tis said that Cajaphas prophesied, John 11. 51. the same word is used for prophetical prediction, 1 Tim: 1. 18. according to the prophecies which went before on the Rev. 2. 22. Jezebel did call herself a Prophetess. 12 Prophecy (as Paul speaks of it) is so far from being a common privilege of gifted Saints out of office, that it is one of the special and rarest gifts which the Apostles themselves had or could have, 1 Cor. 13. 2. And though I have the gift of prophecy, and understand all mysteries, and all knowledge, which stands there between the gift of tongues, and the faith of miracles: again, 1 Cor: 14. 16. Now brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak unto you, either by Revelation, or by knowledge, or by Prophesying, or by Doctrine. The first two, Revelation, and knowledge are immanent in the Apostle: The other two Prophesying and Doctrine; are transient from the Apostle to the Church. What shall my gift of tongues profit you, saith he; or how shall you be edified or satisfied thereby, unless, either I utter some Revelation unto you by Prophesying, or utter my knowledge unto you by Doctrine, so distinguishing Prophesying from Doctrine as greater than it; because Prophesying proceeds from Revelation, Doctrine from knowledge, in him that teacheth. 13. I have yet another reason, which I think will be a hard knot to our dissenting Brethren, the Apostle compareth in that 14. Chap: the gifts of tongues, and the gifts of prophecy. He commendeth both, as desirable, vers: 1. and wisheth to them all both these gifts, vers: 6. but rather prophesy as comparatively the better for edifying the Church. Et magis & minus, non variant speciem. There are both good and desirable gifts of the Spirit, given to profit withal, 1 Cor. 12. 7, 10, 11. The Apostle also alloweth as many to speak with tongues in the Church, as he alloweth to prophesy in the Church; that is, as two or three of the Prophets may speak by course in one Assembly, so may two or three speak by course in a strange tongue, so that one interpret, 1 Cor: 14. 27, 29. Moreover, whereas it is supposed by our dissenting brethren, that all or most of the Church, women excepted, did prophesy; they must upon the very same ground, suppose that all or most of the Church, women excepted; spoke strange tongues in the Church. For in the same place where 'tis said, that every one of them had a Doctrine and Revelation, 'tis said also that every one of them had a tongue and an Interpretation, 1. Cor: 14. 26. Which tongues considered and compared together, it will be found, that if the reasons hold good, and the consequences be valid, which are brought for the prophesying of gifted members out of office, and that therein they have the Church of Corinth a precedent, the like reasons, and als strong consequences will prove, that any two or three of a Church, who shall happily have the gift of strange tongues, may speak by course in the Church, so that one Interpret, and that the Church of Corinth is as good a precedent for this, as for the other; Let our Brethren therefore, either make both these gifts (prophecy, and tongues) in the Church of Corinth, to be extraordinary and miraculous, and so neither of them to be an ordinary precedent: or otherwise, they must make them both to be set forth for ordinary Patterns and precedents, and so begin to cry up tongues, as well as prophesying, for if the gift of prophecy, be such as men may attain by industry and study, so is the gift of tongues: I know no way to lose the knot without acknowledging, that both the gift of tongues and that of prophecy, were extraordinary and miraculous, which is the truth.  
These are the reasons which I lean to in this matter. I come next to answer, Objections. The first three Objections I find in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination: But I shall answer other Objections also omitted there, but which have been objected by others.  
Object. 1. The Prophets, 1 Cor: 14 were not immediately inspired with prediction; for women that were so inspired, might deliver their prophecy in the Church, but there women are forbidden to speak, vers: 34. Answ: 1. But where find we that women which were prophetesses, and immediately inspired, were allowed to deliver their prophecy in the Church. I suppose he had a respect to 1 Cor: 11. 5. But every woman that prayeth or prophesieth with her head covered, dishonoureth her head, which is meaned of the public Assembly, for the Apostle is speaking of covering, or uncovering the head in the Church. But divers Interpreters understand here by a woman, that prayeth or prophesieth, a woman that joineth as a hearer in the public Assembly, and so vers: 4. by a man that prayeth or prophesieth, a man that is a hearer, and joineth in the ordinances. So that the Geneva annotation upon verse 5. gives a good sense of that Text: That women which show themselves in public and ecclesiastical Assemblies, without the sign and token of their subjection, that is to sa●…, uncovered, shame themselves. See more for th●…s in Junius his annotations on the Arabike version in that place. ●…. If the Apostle by prophesying, 1 Cor: 11. 4. 5. Understand prophesying by immediate inspiration, than the Objection may be retorted and turned into an Argument against the Objectors: For the sense of the word prophesying in the 11. Chap: may give light to the word prophesying in the 14. Chap. 3. Peter Martyr, loc: come: eccles: 4. cap: 1. Is indeed of opinion, that women which were prophetesses, and extraordinarly inspired, might sp●…ak in the Church, provided that their heads were covered, in token of feminine subjection, and that the forbidding of women to speak in the Church, extendeth to such, and so he reconcileth, 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor: 11. 5. I doubt his opinion in this particular is not well grounded, only so far I make use of it, that if 1 Cor: 11. 5. be meant of prophetesses, praying or prophesying in the Church, (which the Objector hath to prove). Then certainly the forbidding of women to speak in the Church, cannot be understood universally, but with a reserve and exception of extraordinary cases: But how can this exception of prophetesses consist with with the Text, Let your women keep silence in the Church, Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Your women, they had prophesying women, as is supposed by these of the other opinion, from 1 Cor: 11. 5. Nay, even your women must be silent saith the Apostle; and the reasons which he addeth, are so universal as to comdrehend even prophetesses, they are commanded to be under obedience, and to be in subjection, which Martyr himself noteth, holds true of prophesying women, as well as others, and that for that cause their heads were to be covered: Another reason is added, 1 Tim. 2. 14. Adam was not deceived, but the woman being deceived, was in the transgression: It might be feared, saith P. Martyr, if women were permitted to speak in the Church, Satan should return to his first wile, and deceive the man by the woman. Surely he that made use of Evah, might also make use of a prophesying woman to deceive, and so much the more, because, now since the fall, both man and woman are more subject to tentation. So that both the Apostles command, and the reasons of it seem plainly to exclude, even prophesying women from speaking in the Church, and if they be allowed to deliver extraordinary prophecies and revelations in the Church; why not also to prophesy as other gifted members. If that which is greater be allowed them, why not that which is less? And if prophetesses be excepted from the rule, 1 Cor: 14. 34. Why not also other women of excellent gifts.  
Object: 2. The Apostle, 1 Cor. 14. 24, 26. speaks of prophecy as a gift in all, or most of the members of the Church, and forbids it to none, but women. Answ: 1. I have already proved from, 1 Cor: 12. 28, 29. and 13. 2. and 14. 6. that prophecy even in those days, was not a common, but a rare and singular gift. So, ibid. vers. 5 when he saith, I would that all spoke with tongues, but rather that ye prophesied; he intimateth that all of them did not prophesy. 2. When the Apostle speaks by way of supposition, verse; 24: But if all prophecy, this proves not that all did prophesy, neither can the very supposition be understood universally: For if an unbeliever had come into their Assembly, and heard all, and every one of them prophesying; sure he had been so far from being won thereby, that he had been more alienated from such a confusion. 3. That which gives greatest colour to the Objection, is vers: 26. When ye come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation: I shall freely offer my judgement concerning this Text to be considered. I hold the first hint from Cajetan upon the place; It is not said, every one of you can speak a strange tongue, or can utter a Revelation, etc. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ●…. g. every one in the Church hath these things for his good and benefit, when one prophesieth, or two, or three, every one in the Church hath that prophecy, the like of Psalms, Tongues, etc. Even as 1 Cor: 3. 21. 22. all things are yours, whether Paul or Apollo, etc. Where it may be truly added, or Psalms, or Tongues, or Doctrines, or Revelations, or Interpretations, all these are yours, all these hath Christ given to the Church for her good, men are said to have these things of which they have the good fruit, use, benefit, at least are allowed to have, and may have the benefit thereof, Luke 16. 29 they have Moses and the Prophets, Ephes: 1. 7. and Col. 1. 14. In whom we have redemption through his blood, 1 Cor. 2. 16. But we have the mind of Christ; Philip. 3. 17. ye have us for an example, Heb: 13. 10. we have an Altar, 2 Pet. 1. 15. we have a more sure word of prophecy, and the like. And thus I understand the Text now in controversy, the Apostle having from the beginning of that 14. Chap: persuaded that the gifts of tongues and prophecy might be used, not so as the men might be most admired, but so as the Church might be most edified, and that not so much the gifts, as the profitable use of the gifts was to be desired, he concludeth this point, vers: 26. Making a transition to certain Canons, for order in the use of tongues and prophecy, as if he had said, If these gifts be thus improved to edify, then although every one of you hath not the gifts of tongues, prophecy, etc. Yet when ye come together, every one of you hath all these tongues, prophecies, etc. They being yours, for your good and edification. 4. But if our dissenting Brethren will not receive this sense, (which is quite contrary to theirs). Yet in this Text, here, they can no more extend to all or most of the members of the Church, one of these branches, than another: If all or most of them did prophesy, than all or most of them had the gift of tongues, and the Interpretation of tongues, and Revelations, and the ●…ift of composing Psalms, and so the same precedent shall bring in strange tongues, as well as prophesying, (of which more before) beside that of composing Psalms. I shall hardly believe that our dissenting Brethren themselves will say, that all or most of the Church of Corinth had the gift of tongues. Let us see then, how they will restrict the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you in reference to tongues, they must allow us to make the same restruction in reference to prophesy: But if they will say at large, that all or most of the Church of Corinth, had the gifts of tongues, as well as that of prophecy, than they are loser's another way, by yielding the precedent of the Church of Corinth (in that very place upon which they build their prophesying) to be extraordinary and miraculous. 5. Whereas the Objection saith, that all or most of them did prophesy, this addition, of most of them, is fictious and fallacious to hide weakness, for the Text hath no such thing, but saith, every one of you: Themselves dare not understand every one of you, universally, but in a restricted sense, for then Prophets, and Brethren should be acciprocall, and convertible names in the Epistles to the Corinthians, and when 'tis said, the spirits of the Prophets are subject to the prophets, 1 Cor. 14. 32. the sense should be no more, but equivalent (upon the matter) to this, the spirits of all the Brethren are subject to the Brethren. 6. Wherefore, every one of you, vers: 26. (if extended to prophesying) can be no more, but every one of you prophets, even as Isa: 1. 23. every one. i e. every one of the Princes; Heb: 2. 9 Jesus tasted death for every man; i. e. for every man whom the Father had given him, or chosen to be redeemed, 1 Cor: 12. 7. But the manifestation of the Spirit is given to every man; i. e. that is, to every gifted man in the Church, to profit withal; Ephes. 5. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let every one of you in particular, so love his wife; that is, every one of you husbands, Isa: 9 17. every one is a hypocrite, that is; every wicked person who cometh to worship before me; Luke 13. 15. Doth not each one of you on the Sabbah, lose his ox or his ass, that is, each of you who hath an ox or an ass: many other such instances might be given from Scripture. 7. Bullinger noteth out of the Greek Scholiast, that the Apostle here, 1 Cor: 14. 26. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, one of you hath a Psalm, another a Doctrine, another a Tongue, etc. Beza gives us the same sense, and refers us to 1 Cor: 1. 12. which is a notable clearing of this Text, for the very same phrase: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is there used: Every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, yet every one of them did not say all this, but one said, I am of Paul, another said, I am of Apollo, etc. The Syriak confirmeth the same sense, for 1 Cor: 14. 26. he rendereth thus: Whosoever of you hath a Psalm, let him say on, and he who hath a Doctrine, and he who hath a Revelation, and he who hath a tongue, and he who hath an Interpretation: So the Arabik version (which junius on his Marginal annotations upon it here commendeth) runs thus. If any of you hath a kind of Psalm to say, and he that hath a Doctrine, and he that hath a Revelation, and he that hath a Tongue, and he that hath an Interpretation, let all this be done to edifying.  
Object: 3. These gifts which are required in a Prophet, 1 Cor: 14. 3. 26. are such as men ordinarily may, and do attain by industry and study Answ. 1. The contrary hath been clearly proved, and that weary Text, vers: 26. proveth it; the more strange it is, that a Text which mentioneth revelation, tongues, should be cited for ordinary study and industry. 2. 'Tis said indeed, vers: 3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. What then; did not an extraordinary Prophet, an Apostle, an Evangelist speak unto men to edification, and exhortation, and comfort? No man dare deny, but they did, yet this cannot prove that Apostles and evangelists were not extraordinary Ministers: The edification and fruit which come to the Church by these Prophets, is one thing, the way of revelation and inspiration by which the prophecy came, another thing: the Apostle is there only comparing two extraordinary and miraculous gifts together, tongues and prophecy: Of the two, prophecy is rather to be desired, for the edifying of the Church, for he that speaketh a strange tongue, cannot edify the Church, except it be interpreted, but he that prophesieth, edifieth the Church by his very gift of prophecy, with less business, and without an interpreter; This being the scope and sense of the Text, it may discover the weakness of that ground, upon which many have supposed that the Apostle means nothing by prophecy, but the ordinary gift of expounding, and applying Scripture; yea, vers: 6. prophecy and revelation, are at once held forth, both as edifying, and as distinct from doctrine, and revelation distinct from knowledge, must needs be taken a gift, and not to be numbered among ordinary gifts (as junius upon the Arabike, in the place noteth) what ever acceptions of the word, we may find else where in Scripture.  
Object. 4. But the Apostle bids them desire that they may prophesy, vers: 1. how can one desire, or pray in faith for a miraculous and extraordinary gift of the Spirit. Answ: 1. He bids them not only desire, that they might prophesy, but that they might have other spiritual gifts, such as the gifts of tongues, So vers: 1. and the interpretations of tongues, and he wishes to them all the gift of tongues, now the gift of tongues was extraordinary and miraculous, as Acts 2. 6, 7, 8. They might desire both the one gift and the other, to glorify God, and to profit withal. 1 Cor: 12. 7. yea, they might pray for it in faith for these ends, and so much the more, because Mark. 16. 17. the promise is made to believers of that first age. And these signs shall follow them that believe, in my name shall they cast out devils, they shall speak with new tongues, etc. And why might not the prayer of faith obtain the gift of prophecy, as well as recover the sick, Iam: 5. 15. although neither the one nor the other might be prayed for, with that absoluteness, and peremptoriness of desire, as saving mercies and graces necessary to salvation, which is intimated in part by the different phrase, noted by Erasmus, and others to be used, 1 Cor: 14. 1. follow after charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pursue it, or as (the Syriak) run after it, so follow after love, as never to be satisfied till ye overtake it, be earnest in the pursuit of it. But concerning tongues, prophecy, and the like, he addeth; and desire spiritual gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which falleth short of the other, not signifying any affecting of any thing with all our endeavour (as the other word doth) but only a high esteeming, valuing, admiring, wishing of a thing which, yet, if it be denied to us, we must sit down satisfied without it.  
Object: 5. But these Prophets were to be judged, examined and tried, 1 Cor: 14. 29. 32. therefore it seems they were not extraordinary Prophets infallibly inspired. Answ: 1. If those who came under the name of extraordinary Prophets, might not be tried and examined, why are there so many caveats in the new Testament, to beware of false Prophets, Mat: 7. 15. and 24. 11, 24. 1 john 4. 1. Did not the Lord admit of Moses his objection, that peradventure the children of Israel would not believe him, that God had appeared unto him, and sent him, wherein God will have him to satisfy them by signs and miracles, Exod. 4. 1. to vers: 10. are not the Bereans commended, Acts 17. 11. for proving and trying the Doctrine of the Apostles themselves by the Scriptures? 2. Although such as had the gift of prophecy, did not, nor could not err, so far as they were inspired by the holy Ghost in prophesying, much less in writing Scripture, yet they might have, and some had their own mistakes and errors in particular cases; whereof I shall have one instance in Elias, who said, he was left alone: But what saith the answer of God unto him, I have reserved to myself seven thousand, etc. He spoke from his own spirit, when he said he was left alone, but the answer of God corrects his mistake. Another instance in those prophesying Disciples, Acts 21. 4. Who said to Paul through the Spirit, that he should not go up to jerusalem. Therefore foretelling and foreknowing of Paul's danger at Jerusalem, was from the spirit of prophecy, but the consequence they did draw from hence, that therefore Paul should not go up to Jerusalem. This Interpreters conceive, was only from their own spirits, though they misfathered it upon the Spirit of God. 3. 'Tis well observed in the English annotations upon 1 Cor. 14. 32. That although those prophecies were infused by the holy Ghost, that cannot err, yet all things are not always revealed to one, and that which is not revealed to one, is oftentimes revealed to more, and sometimes in clearer manner. There might be also some thing mingled with that which the Prophets received, and it might fall out, that that which they added of their own, by way of confirmation, illustration or application, might be justly subject to censure, wheher it must be tried and judged by others, whether the prophecies proceed from the inspiration of the holy Spirit, and according to the rule of faith, Esa. 8. 20.  
Object: 6. The Apostle distinguisheth Prophesy from ministry, Rom. 12. 6, 7. therefore they who prophesied, were gifted persons out of office. Answ: 1. Divers resolve that Text thus, that first the Apostle maketh a general division of Ecclesiastical offices, Prophecy, comprehending these that labour in the word and doctrine, Ministry comprehending those that labour not in the word and doctrine, and that thereafter the Apostle subdivideth prophesying into the pastoral and doctoral function: and Ministry, he subdivideth into the office of the ruling Elder, Deacon, and the other of showing mercy, which was committed sometimes to old men, sometimes to widows. 2. When I look again and again unto that Text, I rather incline to understand by prophecy there, the extraordinary prophecy, and by Ministry, the ordinary offices in the Church. Having then gifts saith the Apostle, and differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith▪ that under the colour of prophecy and revelation, we bring nothing which is not agreeable to the rule of faith, Or Ministry, let us wait on Ministry. If our office and administration be ordinary, let us attend it; and not slight it, because it is ordinary. Then he enlargeth this last by an enumeration of the ordinary offices in the Church, Pastors, Teachers, ruling Elders and Deacons. While I am writing these things, I find Gomarus upon Rom. 12. 6, 7. of the same opinion, that prophecy is meant here of that which is extraordinary, Ministry of that which is ordinary.  
Object. 7. But that Text, The Spirits of the Prophets are subject to the Prophets, is applied by many Presbyterial writers, for the upholding the authority of Classes, and Synods, which is not a good argument of these prophets, if these Prophets were extraordinary. Answ. This makes the argument nothing the weaker but so much the stronger. For if Prophets who were immediately inspired, were to be subject to the examination, and judgement, ●…nd censure of other Prophets, and if Paul and Barnabas gave an account, before the Apostles and Elders at Jerusalem of their doctrine, so much opposed by some at Antioh, Acts 15. and if Peter being accused for going in to the uncircumcised, was put to make his defence to them at Jerusalem, Acts 11. then à fortiori, it doth much more become ordinary Pastors and Teachers, to submit to the judgement of an Assembly of Pastors and Teachers; And generally as in civil justice, 'tis a good and equal rule, that a man be judged per pares, so proportionably in Church censures, it will hold among Church officers or Ministers, that they should be judged per pares, an Apostle by the Apostles, a Prophet by the Prophets, an Elder by the Elders.  
Object. 8. judas and Stlas are called Prophets, Acts 15. 32. and they exhorted the Church, yet they were out of office, for they are distinguished from the Apostles and Elders, and said to be chief men among the Brethren, vers: 22. Answ: 1. This precedent will carry the prophesying Brethren very high, for Silas is reckoned by Divines to have been an Evangelist, which may be collected from his travelling through so many places with Paul, for spreading the Gospel, Acts 16. 17. Act: 17. 4, 10. 14, 15. Act. 18. 5. others think he had a Ministerial charge at Jerusalem, but the former opinion seems to be better grounded. 2. The word Brethren and Brother, does not ever note such as were out of office in the Church, but 'tis divers times used, (and so I take it here) of such as were neither fixed as Elders nor so eminent in the Church as Apostles, but had speci●…l and extraordinary employments, or administrations in the Church, as 2 Cor: 8. 18. 22, 23 1 Cor: 16. 12. 2 Cor: 1. 1. Heb: 13. 23. 1 Cor: 1. 1. 1 Pet: 5. 12. Ephes: 6. 21. Col: 4. 7. Philem: 1. 20. From which places it is manifest, that the Apostles fellow labourers in their extraordinary administrations, are often called Brethren, and among these Brethren, judas and Silas were chief men, either for the greatness of their gifts, or more abundant labours.  
And now in the close, my advice and exhortationis unto such Brethren as take upon them to preach, or prophesy, neither being nor intending to be ordained to the Ministry, that they would yet take them to serious second thoughts of this business, and seeing that prophesying which they take for their precedent, hath been so clearly proved to have been extraordinary, seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the public teaching, edifying the Church, and perfecting the Saints, Ephes: 4. 11. 12. (which ordinance is sufficient for that end), those Brethren should do well to improve their gifts in another way, by writing, and by occasional exhorting, admonishing, instructing, reproving, comforting others, in that fraternal manner, which is suitable to Christians out of office: If they desire any other work in the Church, let them desire the Pastoral office, and offer themselves to trial in order thereunto, for as Greg: Nazianzen saith, orat: 7. Christ hath appointed this order in his Church, that the flock may be one thing, Pastors another thing; And again, 'tis a great business to teach, but it is safe and harmless to learn, why makest thou thyself a Pastor, when thou art one of the flock.   

CHAP. VI  
Whether any other but a Minister, lawfully called and ordained, may administer the Sacraments, Baptism and the Lords supper.  
THe Socinians and the Erastian Crutch-maker before mentioned, so plead against the necessity of Ordination, that they held it lawful and free to gifted persons not ordained, not only to preach, but to administer the Sacraments whether they extend this to women as well as men, I know not. Peradventure they will borrow from the Pagans those she priests whom Gellius out of Cicero, calls Antistitas, not Antistites, or happily they hold with the old Pepuzians, that women may both preach and administer the Sacraments, at least, if they may not speak in the Church, (because that is forbidden, 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women, whereof they think they have some colour from the context) that yet they may both preach and administer the Sacraments in private places. And if there be no more necessary to one that preacheth or ministereth the Sacraments, but only gifts and abilities, how can they avoid to allow gifted women, as well as gifted men to perform these holy things?  
But it is justly held by the reformed Churches, and ordered in the Directory of Worship agreed upon by both Kingdoms, and mentioned also in the late Confession of faith, chap: 27. that neither Baptism nor the Lord's Supper may be dispensed by any, but by a Minister of the Word lawfully ordained. Nay (say the soundest Protestant writers) not upon pretence of whatsoever necessity be it among jews, Turks, Pagans, or to children dying, or the like.  
The arguments I lean to, are these. 1. God hath appointed the Minister of the word, lawfully called and ordained, and no other to be the stewards and dispensers of the mysteries of Christ, 1 Cor: 4. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. Moreover it is required of Stewards, that a man be found faithful. Which the Apostle doth not only apply to himself and Apollo, vers: 6. (where by the way it may be remembered that Apollo was neither an Apostle, nor Evangelist, but a powerful Minister of the Gospel) and to Sosthenes (as appeareth by comparing the Text new cited with 1 Cor: 1. 1.) but he also applieth the same to every lawful Bishop, or ordinary Minister, Tit. 1. 7. for a Bishop must be blameless as the steward of God, and this steward is ordained, vers: 5. So Luke 12. 42. Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season. 'Tis not Christ's will that any one of the household, who is faithful, wise, and discreet, may take upon him the steward's office, to dispense meat to the rest. But there is a steward constituted and appointed for that purpose. There are stewards appointed in the Church, which is the house of the living God, and those to continue till the coming of Christ, ibid. vers: 43. 46. and there is nothing which more properly belongeth to the Ecclesiastical stewards, than the dispensation of the Sacraments.  
2. Ministers lawfully called and ordained, and none other hath Christ appointed to be Pastors or Shepherds, to feed the flock of God, Ier: 3. 15. Eph: 4. 11. Act: 20. 28. 1 Pet: 5. 2. Much of this feeding consisteth in the dispensation of the Sacraments. And he who hath appointed this food to be received by some, hath also appointed to be given, and administered by others. Surely he who is so much displeased with Pastors, who feed themselves and not the flock, will not be well pleased with the flock which will be their own feeders only, and will not be fed by the Pastor. Grotius had an extravagant notion of communicating, where there are no Sacramental Elements, or where there are no Pastors to administer, yet although he went too far, those against whom I now argue, do far outreach him, for where there are both Elements and Pastors to administer, they hold there may be a Sacrament without any Pastor; Yea, this Socinian and anabaptistical way, takes away the very distinction of Pastor and flock in the Church, as if any of the sheep were to feed the shepherd, as well as he them.  
3. Ezekiel's vision concerning the new Temple, is generally acknowledged to be an Evangelicall prophecy, which I have also else where demonstrate by infallible reasons: But I conceive the Sectaries of this time, who cry down the Ministry and Ordination, do not nor will not deny it. Sure I am such a material Temple as is described in that vision, never yet was. Now among other things, it is there prophesied concerning the Ministers of the Gospel, Ezek: 44. 16. They shall enter into my Sanctuary, and they shall come near unto my table to Minister unto me; and they shall keep my charge. Whereof we can make no Gospel sense, except it belong to the charge of Ministers, lawfully called and entered into that work, to administer the Sacraments, and namely that of the Lords Supper at his Table. These Ministers are also in that Chapter plainly distinguished from the people, or children of Israel, vers: 15. 19, 22, 23, 28.  
4. The Sacraments are seals of the righteousness of faith, or covenant of grace, as Divines commonly speak, borrowing the phrase from Rome 4. 11. This truly hath been justly accounted so necessary, that both the Houses of Parliament after consultation, had with the Assembly of Divines, did by the Ordinance dated, Octob: 20. 1645. appoint that who ever doth not know that the Sacraments are seals of the Covenant of grace, shall not be admitted to the Lords-supper, but shall be suspended from it, as an ignorant person. Now if it were an intolerable usurpation among men, if a private person should take the broad Seal of the Kingdom, and append it to such Signatures as he thinks good; yea, (put case) to these Signatures only, whereunto it is to be, and aught to be put by those who are entrusted with the keeping of it: Now much more were it a provoking sin, and usurpation against Jesus Christ (who is jealous of his glory, and tender of his ordinances) to make bold with his Seals, without being called, and appointed thereunto.  
5. Christ gives a commission to the Apostles, to Teach, and Baptise, and extends the same commission to all Teaching Ministers, to the end of the world, Mat: 28. 19 20. from which place 'tis plain; 1. That Jesus Christ would have the distinction of Teachers and Taught: Baptizers and Baptised to have place in the Church always, even unto the end. 2. That the commission to Teach and Baptise, was not given to all who believe in Jesus Christ, but to some only. 3. That these some who received this commission, are not only the Apostles, but ordinary Ministers, as is manifested by the explaining of the commission, and promise to the end of the world.  
6. Christ hath distinguished between Magistracy and Ministry, between civil and sacred vocations, Mat: 22. 21. Mat: 16. 19 etc. 18. 18, &c: 28. 19 Ioh: 20. 23. Rome 13. 1. 7. 1 Tim: 2. 2. 1 Pet: 2. 13, 14. compared with Rome 12. 6, 7, 8. 1 Cor: 12. 28. Eph: 4. 11. 1 Thes: 5. 12. Heb: 13. 7, 17. So that as Ministers may not assume civil dignities and administrations, nor exercise seculare power, Luke 12. 14. etc. 22. 25. 26. Ioh: 18. 36. 2 Cor: 10. 4. 2 Tim: 2. 4. It is no less contrary to the ordinance of Christ, that Magistrates (or any other civil persons) stretch themselves beyond their line, and get (with Pompey) into the holy of holies, or with Vzziah to the burning of incense, in both which examples, such intrusion was examplarily punished. As it may be said to a secularised Minister, who made thee a Judge, or a civil Magistrate? so it may be said, to a Ministerialized civil person, who made thee a dispenser of the Word and Sacraments?  
7. We have clear and convincing examples in the new Testament, that the Sacraments were administered by public Ministers, called and appointed thereunto, as Baptism by john, (Ioh: 1. 33. he hath sent me to baptise) and frequently by the Apostles in the story of the Acts. The Lord's supper administered by Christ himself, (whose example in things imitable we are bidden follow, who also himself then commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this do). And by the Apostle Paul, Acts 20. 7, 11. so the breaking of bread is joined with the Apostles doctrine and fellowship, Acts 2. 42. Ministers being also called the stewards and dispensers of the mysteries of God, where of before: So that a lawful Minister may in faith administer, and the receivers receive from him in faith the Sacraments, having Scripture warrants for so doing. But there is neither any commission from Christ, to such as are no Church officers, to administer the Sacraments: Nor can there any clear example be found in the new Testament, of administering either the one Sacrament or the other, by any person who can be proved, not to have been a Minister lawfully called & ordained. Therefore such persons cannot in faith administer, nor others in faith receive from them, either Baptism or the Lord's supper.  
8. That one Text, Eph: 4. 11. 12, 13. is enough to put to silence these gainsayers. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying the body of Christ, till we all come, etc. Is not the administration of the Sacraments a part of the perfecting of the Saints, of the work of the Ministry, of the edifying of the body of Christ? And are we not told that this shall continue till the whole number of the Elect be fulfilled? And whom hath Christ given here to his Church for this work? Hath he given any other but Pastors and Teachers (setting aside the extraordinary officers) and who are the Pastors and Teachers appointed hereunto? All, or whosoever will? Nay not all, but some, saith the Text.   

CHAP. VII.  
Of Prophets and Evangelists, in what sense their Work and Vocation might be called extraordinary; and in what sense ordinary.  
THis Question appeareth to be very perplexed and thorny, yet I am led upon it both by the contraversies of the times, concerning the necessity of Mission and Ordination unto all Ministers of holy things, and likewise by occasion of that which is maintained by some men of Learning that there are still or may be Evangelists in the Church. Calvin holds indeed that in that age of his, God raised up Evangelists to rescue the Church from Popery Instit lib. 4. cap. 3. § 4. and Mr. Hooker in his Ecclesiastical policy, lib. 5. Sect: 78. tells us out of Eusebius eccles: hist: lib. 3. cap: 34. that in Trajan's days many of the Apostles Disciples and Scholars who were then alive, sold their possessions, which they gave to the poor, and betaking themselves to travel, undertook the labour of Evangelists, that is, they painfully preached Christ, and delivered to them who as yet never heard the doctrine of Faith. Concerning Prophets, I have before showed out of justine Martyr dial: cum Tryph: jud. That in his days there were still some in the Church, who had an extraordinary gift of prophecy, and such there have been also in other places, and at other times. Of which there might be divers instances given, I shall here speak somewhat, first of the work of Prophets and Evangelists.  
Their Work and Administration, I conceive to be partly ordinary, partly extraordinary. Ordinary, because the higher degrees. Eph. 4. 11. are comprehensive of the lower, not chose, a Pastor doth the work of a Teacher, an Evangelist doth the work of a Pastor and Teacher, a Prophet doth the work of an Evangelist, Pastor and Teacher, an Apostle the work of all those, which I have also before touched, following chrysostom, and Mr. Bayne. Prophets and Evangelists edify the Church by preaching as well as ordinary Pastors, 1 Cor. 14. 3. Eph. 4. 11. 12. 2 Tim. 4. 2. 5. From which Scriptures and others of that sort, as Tit. 1. 5. 1 Tim. 3. 15. Some have collected that Evangelists had a fixed charge in some cer●…aine Church, which they attended and took the oversight thereof for the work of the Ministry als often, and als long as other pressing and public occasions of the Church could permit. See Zeperus de polit: eccls lib: 2. cap: 1. Art: probl: Theol: loc: 62.  
I say again the work of Prophets and Evangelists was extraordinary, for the distinguishing or characteristical property of a Prophet, i. e. the outmost he could do, which the ordinary officers could not do, nor any other, but an Apostle, is the opening of great secrets or foreshowing things to come, by the special and extraordinary inspiration of the holy Ghost. Their very name intimateth so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell. According to which sense of the word, all these were called Prophets of old, who foretold things to come, as Magicians, Astrologians, Prognosticators, Nativity or figure-casters, etc. See Olivarius de Prophetia pag: 9 10. The Priests and Interpreters of the Oracles were also called Prophets, and the Apostle Tit: 1. 12. calls Epimenides a Prophet of the Cretians, qui quasi praesenserit futura, saith Erasmus. As likewise saith he, because that book of Epimenides out of which that verse is cited hath its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de oraculis. But in the Church notion of the word which the Fathers took from Scripture: Prophecy is a prediction of things to come from a special inspiration of the holy Ghost.  
But what is the distinguishing work and characteristical property of an Evangelist, i. e. that which an ordinary Pastor and Teacher might not do, and which none else could do but an Apostle or a Prophet? That I may speak to this more clearly, 'tis to be remembered, that the word Evangelist is not here taken in that restricted vulgar sense, for a penman of the holy Ghost writing Gospel; for in that sense there were but four Evangelists, and two of them Apostles. But this is not the Scripture notion of the word, which tells us that Philip and Timothy were Evangelists, Act. 21. 8. 2 Tim. 4. 5. And that Christ hath given Evangelists to his Church for the work of the Ministry. Eph. 4. 11, 12. Now if we take the word as the Scripture doth, the proper work of an Evangelist i e. that which none but an Evangelist as an Evangelist, or he who was more than an Evangelist could do, I conceive to stand in two things: the first is, to lay foundations of Churches, and to preach Christ to an unbelieving people, who have not yet received the Gospel, or at lest who have not the true Doctrine of Christ among them. So Philip the Evangelist preached Christ to the city of Samaria, and baptised them before any of the Apostles came unto them. Act. 8. 5. 12. And if the 70 Disciples Luk 10 were Evangelists (as many think, and Calvin Instit: lib: 4. cap: 3. 4. thinks it probable) their proper work as Evangelists, was to preach the Gospel to those cities which had not received it. Their second work is a travelling and negotiating as Messengers and Agents upon extraordinary occasions, and special emergencies which is oft times between one Church and another, and so distinct from the first which is a travelling among them that are yet without. Of this second there are divers examples in Scripture, as 2 Cor. 8. 23. Phil: 2. 19 25. 2 Tim: 4. 9 Tit: 3 12 Act: 15 22 25. In this last example, although some are of opinion that Silas was of Jerusalem, and had an ordinary Ministerial function there, yet the best writers do commonly reckon Silas among the Evangelists, and I do not doubt but as he was a Prophet, Act. 15. 32. so also an Evangelist, which may appear by his travelling through many places, in the work of preaching the Gospel, sometimes with Paul, as his fellow labourer and helper: Act 16 19 etc. 17. 4. 10. sometimes with Timothy, Act: 17. 14. 15. & 18 15.  
Now when I call these works and administrations of Prophets and Evangelists extraordinary, my meaning is not, that they are altogether and every way extraordinary even as Apostleship. For I dare not say that since the days of the Apostles there hath never been, or that to the end of the world there shall never be any raised up by God with such gifts, and for such administrations, as I have now described to be proper to Prophets and Evangelists, i. e: the fore telling of things to come, the travelling among Unbelievers to convert them by the preaching of the Gospel, and between one Church and another, upon extraordinary errands. But I call the work of Prophets and Evangelists extraordinary in Calvin's sense (expressed by him in the place before cited) i. e. it is not ordinary like that of Pastors and Teachers, which hath place constantly in the best constituted and settled Churches. Shortly, I take the word Extraordinary here, not for that which ceased with the first age of the Christian Church, but for that which is not, neither needeth to be ordinary. And so much of their work:  
As for the vocation of Prophets and Evangelists, 1. I cannot pass without an animadversion, a passage in Mr. hooker's Ecclesiastical policy. lib: 5 sect: 78. where he will not have the Prophets mentioned, 1 Cor. 12 28. to be reckoned with those whom he calleth (after the than common idiom) the Clergy, because no man's gifts or qualities can make him a Minister of holy things, unless Ordination do give him power; and we no where find Prophets to have been made by Ordination. If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophecy, and so Prophetesses also, I shall not contend against that which he saith, but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts, but diversities of Administrations, which God hath appointed in the Church (and this may easily appear by comparing v. 28. with v. 4. 5.) and so take prophesy for an Administration or Service in the Church als well as a Gift; surely it was not without a Mission or Vocation thereunto. For as they were extraordinary Ministers, so they had an extraordinary Mission or Ordination als well as the Apostles, Luke 11. 49. Christ saith, I will send them Prophets and Apostles, and 1 Cor: 12 28. God hath set or appointed Prophets in the Church. Yea as their work was partly ordinary and common to Pastors and Teachers, so a Prophet was examined and allowed by an Assembly of Prophets, as well as an Elder by an Assembly of Elders, which I gather from 1 Cor: 14 32. And the Spirits of the Prophets are subject to the Prophets.  
Touching the Vocation of an Evangelist, the Author of the Queries concerning Ordination, quest. 19 to elude our argument for the standing ordinance of Christ, for Ordination of Ministers drawn from 1 Tim. 4. 14. answereth among other things, that Timothy being an Evangelist, and Evangelists being (by common consent) extraordinary by Calling, he had no need to pass through the common door of Ordination. The extraordinariness of Evangelists is not so much without controversy, as he would bear his reader in hand, as may appear by what I have but now said: Neither can he prove that at that time, when the Presbytery laid hands on Timothy, he was even then an Evangelist or more than a Presbyter. However this I will say, that as the work, so also the Vocation of Evangelists, was partly extraordinary and partly ordinary, and as there may be still occasion for some of their extraordinary work, so there aught to be a special Mission and Vocation thereunto, not only inwardly from the Spirit of Gods stirring up unto and en●…bling for the work, but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself, Luke 10. 1. The Lord appointed other seventy also, and sent them two and two. An Angel of the Lord spoke unto Philip and called him from one place to another, Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothy to the Church of the Philippians, Phil: 2. 25. 28. These are examples of extraordinary Mission, such I mean as ceased with that age, none being now immediately sent by Christ or his Apostles. But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists, which are not to be restricted to that age only; for they who were Agents and did travel and negotiate in the great and special affairs of the Church, had a special delegation and orderly call thereunto. So I understand that of the Messengers of the Churches, 2 Cor: 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul, is called there Apostle or Messenger. Phil▪ 2. 25. So judas and Silas who went out for the setlement of the distracted Churches, had a special commission and delegation thereunto from the Synod of the Apostles and Elders. 'Tis therefore most agreeable to the Primitive pattern, that where Synods or at least Classes may be had, and are not by persecution scattered or hindered to meet, such as undertake either to go & preach the Gospel to Infidels, Papists, Turks or the like, or go about any negotiation abroad in any common bussines of the Church ought to be approved, and authorized by a national Synod, or (when that cannot be had, & if there be withal great danger in the delay) by a provincial Synod, or at least, (where this cannot he had) by a Classis.   

CHAP. VIII.  
That the primitive Apostolical pattern holdeth forth unto us for our imitation, a Presbytery. i e. an Assembly of Elders, having power of Ordination, with laying on of hands.  
THis I gather from 1. Tim: 4. 14. neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery, I have already evinced from this Text, the necessity of Ordination. Let us now see, whether it doth not also show us the right hands, unto which Christ hath committed this power. It is a Text most miserably darkened and obscured by controversal Glosses, put upon it by Popish and Prelatical writers: Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be a company of Bishops, who were both Elders, and more than Elders as they hold. This Interpretation had so little probability of reason to strengthen it, that it was abandoned by some of the ablest friends of Episcopacy; Camero: praelect: in Mat: 18. 17. Dr. Forbesse Irenic: lib. 2. cap: 11. pag: 161. And why should we understand by Presbytery, a company of Bishops, when it is yielded even by writers of that side, that in these Cities where the Apostles planted the Gospel, there was Collegium Presbyterorum, a College or company of Presbyters. So Mr. Thorndike, of the government of Churches, cap. 3. The author of the History of Episcopacy, part: 2. pag: 28. etc. Both of them in this following Hooker. It was also acknowledged by them, that this College of Presbyters did together with the Apostles lay on hands in Ordination, thereby contributing their blessing and assisting with their prayers, Whence (as was alleged) came the custom of the Presbyters, their laying on of hands in the Ordination, together with the Bishop, conc: Carthag: 4. can: 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text, Concessus Presbyterorum as Camero calls it. The footsteps of Ordination by Presbyteries might be seen, not only in that Canon of Carthage, but in the Canon law itself, which appointeth the same thing, Dist: 23. cap: 8. Both Ambrose in Ephes: 4. and Augustine in quaest: ex utroque Test▪ 4. 101. bear witness that Presbyters did ordain in Egypt, when a Bishop was not present, Dr. Forbesse Irenie: lib: 2. pag. 177. citeth out of Panormitan, Olim Presbyteri in communi regebant Ecclesiam & ordinabant sacerdotes.  
There is another Gloss which the Erastians' (who love not the name of Presbytery, with any power at all jure divino) are glad to take hold off. 'Tis that which Bilson, Stutlivius and other Episcopal writers made use of, distrusting (as it should seem) that other Interpretation last mentioned: And they had it from Bellarmine, and some Popish expositors. See Gorranus upon the place: I confess it was also one of calvin's few (for they were but very few) mistakes, and 'tis diligently catcht at by those who set at nought Calvin's judgement in other things. But quandoque dormitat Homerus.  
I think it worth the while to examine this Gloss. And I shall offer these reasons following, to make it appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here the office of an Elder, but the Assembly of Elders, commonly called the Presbytery. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used by the holy Ghost, for the office itself, or degree of an Elder: But 'tis used in two other places in the new Testament, for an Assembly or Counsel of Elders, Luke 22. 66. Acts 22. 5. in which places Arias Montanus▪ rendereth it by Senatus. Beza in the first of these places, retaineth the word Presbyterium. In the other place, both his version and the Tigurine hath totus Seniorum ordo. But the old English translation, readeth the company of Elders. However both places are clearly meaned of the company of Elders, not of the office itself, for the office of Elders could not meet together, as in that place of Luke: Neither could the office of Elders bear witness to Paul, as in that place of the Acts. Mr. Selden in his upon Ebraica, lib: 1. cap: 15. understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places to be used by Luke, for the great Sanhedrin, the highest Assembly of Elders. Now then, why shall we not understand the same word, 1 Tim: 4. 14. to be the Assembly, not the office itself of Elders. And I shall ask those who think the Apostle means the office of Elders, upon what imaginable ground can they conceive that this is the Apostles meaning, or how come they to divine this thing, or how could the Apostles words be understood in that sense? The holy Gh●…st never useth the word in that sense. The Septuagint never use the word in that sense, for they use it not at all. No Greek Author that lived before Paul, can be found to have used the word in that sense, for the word itself is not found in heathen writers. I find only one place where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceived to be used for the office of an Elder. And that is in the Apocrypha story of Susanna vers: 50. But H: Stephanus, tom: 3. pag: 545. makes a doubt whether it should not be written in that signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and suppose it be to be read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet that Geek is not so old as Paul, for it is ascribed to Theodotio, as Mr. Seldon tells us in that place last cited out of him. Yea, the Jesuits of the English College of Douai in their Bible acknowledge, that this story is translated out of Theodotions edition, and this is the oldest Original which they can allege for it. And besides this it may be understood of the Assembly of Elders, when the Elders say to Daniel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which those Jesuits of Douai render thus, because God hath given thee the honour of old age. Others the honour of an Elder, or an ancient. But I know no reason why the word may not here signify there Assembly of Elders. God hath given thee the Assembly of Elders, that is, God hath given thee thy petition, and thy desire, which was the meeting again of the Assembly of Elders, as is plain by the verses preceding: Even as God gave to his praying children this present Parliament,  
2. If the Apostle had meant to express the dignity or degree of an Elder, he would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Greek writers use pro senum honore vel dignitate, then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not used in that sense.  
3. And if he had meant to stir up Timothy from the honour or dignity of that office and degree, which was conferred upon him he had rather mentioned the degree of an Evangelist, than of an Elder. Even as he saith to him else where, do the work of an Evangelist.  
4. The very Popish Interpreters are forced to confess that the Apostle means an Assembly of Elders, Plurium Presbyterorum, saith Mariana: caetus Presbyterorum, saith Salmeron▪ Esthius upon the place noteth, that imposition of hands, was à pluribus adhibita, according to that Canon of Carthage. Hugo Cardinalis, noteth here the great honour of Presbyters, that three of them at least, laid on hands in Ordination.  
Wherefore I can see no sense which can agree to the Text, but that which is the ordinary and known sense of the word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is an Assembly of Elders. In which sense it is also frequently used by ancient writers, whereof, he that will, may read good store of examples in D. Blondelli Apollogia pro sententia Hieronymi. pag: 89 90.  
It hath been objected by some, that 1 Tim: 4. 14. holds forth no precedent for ordinary Presbyteries, because 1. Here is mention of prophecy which was an extraordinary thing, 2. Timothy, was ordained by the laying on of the Apostle Paul his hands, 2. Tim: 1. 6. Lastly Timothy was an Evangelist, and how could a Presbyter ordain an Evangelist?  
Answ: 1. Those very things which are objected, to depress the Presbytery, do put upon it so much the more abundant honour. Although prophecies had gone before concerning Timothy, and some extraordinar predictions, 1 Tim: 1. 18. Although likewise the Apostle Paul himself is supposed to have been present, and to have laid on hands at the sametime, yet neither the extraordinary prophecies, nor the laying on of the hands of an Apostle, did swallow up, take away or hinder the ordinary power and right of the Presbytery, to be acted and put forth in the ordaining of Timothy, or did exempt Timothy from entering by that ordinary door, and passage, through those ordinary hands of the Presbytery.  
2. 'Tis not certain, that either the prophetical predictions concerning Timothy, (which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praegress as, or quae praecesserunt) or the laying on of Paul's hands, was at the same time with the laying on of the hands of the Presbytery. But whether these things were done together, or at several times, 'tis very observable, that to these the Apostle prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by, but to the laying on of the hands of the Presbytery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with, 1 Tim: 1. 6. that thou stir up the gift which is in thee, by the putting on of my hands. 1 Tim: 4. 14. the gift which was given thee by prophecy: then he addeth with (not by) the laying on of the hands of the Presbytery: By this change of the phrase on purpose intimating, that the prophecy and laying on of Paul's hands, were things extraordinary, because by these the gift, aptitude, and ability of parts, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given to Timothy, but the laying on of the hands of the Presbytery, was according to the ordinary rule then and there settled, being a rite used in Ordination, so that Timothy had not by the act of the Presbytery, any gift or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a potestative, authoritative Ministerial Mission (for to what other use or end could there be a laying on of the hands of the Presbytery?) Therefore Athanasius in apologia ad Imper: Constantium citing this Text, and applying it to ordinary Ministers, he lives out that part concerning prophecy, and the rest of the Text he applies thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle Paul hath commanded each one of us in his disciple, saying, neglect not the gift that is in thee, which was given unto thee with the laying on of the hands of the Presbytery.  
3. If it be said that the laying on of the hands of the Presbytery was only to show their consent, and joining in prayer, and hearty wishes with the Apostle for Timothy: The answer is ready; let these who allege this show us from Scripture, where laying on of hands was ever used, for a bare testimony of consent, or of joint prayers and wishes. I know imposition of hands hath been used in prayers, of blessing, or benediction by such as had a special power, authority and privilege, as Gen: 48. jacob when he blessed the sons of joseph, laid his hands upon them, but we read not that joseph, or any other, whose heart joined in prayer and hearty wishes for them, did therefore lay on hands together with jacob, Mat. 19 15. Mark: 10. 16. When Christ blessed the little children, he laid his hands upon them: But will any man imagine, that they who brought the children to be blessed by him, did together with him lay their hands upon them? And generally if we consider the use of laying on hands in Scripture, we must conclude that the laying on of the hands of the Presbytery, was an authoritative act, not a testimony of consenting and joining only.  
4. 'Tis thought by some Episcopal writers, that Timothy was twice ordained, first to be a Presbyter, and after to be a Bishop. See the history of Episcopacy, pag, 117. I should rather say, peradventure he was first ordained a Presbyter, by the Presbytery. And after ordained an Evangelist by the Apostle Paul. However the Presbyteries act needs to be extended no further, but to the ordaining him a Presbyter, what was more, (viz. Ordination to the office of an Evangelist,) might proceed from the Apostle: I mean, suppose he was ordained once, both Presbyter and Evangelist, and that both the Apostle, and Presbyter did lay on their hands together, in this mixed action, we may very well distinguish what was ordinary, what was extraordinary, ascribing that to the Presbytery, this to the Apostle.  
5. And if the Presbytery had ordained, and sent forth Timothy as an Evangelist, what inconsistency, or absurdity had been in it? You will object the less is blessed of the greater, and not the greater of the less, Heb: 7. 7. I answer, although Timothy as an Evangelist, was greater than a single Presbyter, yet that proves not, that he was (even in that capacity,) greater then the whole presbytery, one of the house of Lords, is greater than one of the house of Commons, but he is not therefore greater than the house of Commons. When a King and his people is compared together, we use to say, that he is major singulis, minor universis. Moreover, he that blesseth, is not every way greater than he who is blessed, but he is greater qua talis, in so far as he blesseth. And why might not the Presbytery be greater than an Evangelist, not simply and absolutely, but in so far as they blessed and ordained him. So Ananias put his hands upon Paul, Acts 9 17. and afterwards certain Prophets and Teachers at Anti●…ch laid hands on him, and Barnabas, Acts 13. 1, 3. And in so far there was a majority and preeminence in those who laid on their hands though simply and absolutely they were the greater, on whom the hands were laid.  
This takes off some of the chief exceptions brought by the Author of the Queries concerning Ordination, quest: 19 which done, his other exceptions are the more easily mastered. He himself passeth from one of ●…hem, as not being very considerable, viz. that Presbytery there is used to signify not a company of Elders, but the Ordinance or office itself. Of which before. There are but two other answers of his. One is that Timothy being an Evangelist had no need to pass through the common door of Ordination. Of which hereafter.  
The other is a conjecture of his own, which if it be a light, I confess it is a new light. It seems more probable (saith he) be far that when Paul on●…imothy ●…imothy, 2 Tim: 1. 6. there were some other Apostles, or Apostles fellows that joined with him in that action. And that Apostles should be called Presb●…ters or Elders, and a company of them a Presbytery or Eldership, is an expression consonant to other Scriptures where the appellation of Elder is attributed unto them, 1 Pet: 5 1. 2. Epist: joh: 1. etc. 3 Epist: 1. Ans: 1 In the last two Scriptures which he citeth, the word Elder is a name of age not of office, and we are to understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places to be only a degree more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Epist, to Philemon. v. 9 Paul the aged, So john the elder. i e. now full of years and very old. For which reason also some have noted that frequently in his first Epistle he useth this compellation, my li●…le children. 2. Peter indeed speaketh of himself as one of the Elders by office, wherein we ought rath●…r to observe his humility, condescension, and prudent insinuation, then make any such use of it as this Querist doth. It had been more for his purpose if another had said it of Peter, and not he of himself. For as O●…cumenius upon the place te●…s us, Peter calls himself so for modesty's cause, and the better to enforce the following exhortation, that the Elders should not lift up themselves above others, as he did not lift up himself above them. Sure Apostles and Elders were ordinarily distinguishing names, as it is manifest from Act. 15. 2. 4. 6. 22: 23. Why then would the Querist leave the ordinary Scripture notion of the word, Elder, and ground his own interpretation of the word Presbytery, upon Peter's calling himself an Elder: he might als well argue, that the believing Romans who are called the servants of God, Rome 6. 22. or these believing Strangers who have the same name, 1 Pet: 2. 16. were Apostles, and that we are to understand by the servants of God in these Texts, Apostles, because Tit: 1. 1. The Apostle Paul calleth himself a servant of God. By the like Logic he may argue that the ordaining of Elders, Act: 14. 23. Tit: 1 5. is meant of ordaining Apostles, because the Scripture calls the Apostles Elders. 3. Peter calls not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Elder, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sense of the word is explained two ways, both are mentioned by H. Stephanus in Thes: ling: Gr: Tom: 3, pag: 545. and both of them make against that which this Querist drives at. First the sense is conceived to be this, qui sum & ipse Presbyter: so the Tigurine, who am also an Elder so the English ●…ranslators. Now the Text running thus, The Elders who are among you I exhort, who am also an Elder, i. e. I who give this exhortation unto you Elders, as I am an Apostle, so my Apostleship doth not exclude me from being one of you, for I am also an Elder: Thus (I say) this very Text makes against the Querist, for even here we see that they who were commonly called Elders, were not Apostles. But there is a second sense, which makes yet more against the Querist: For H. Stephanus expresseth the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, qu●… & ipse è seniorum & Presbyterorum Collegio est, he who is of the Assembly or College of Elders commonly called the Presbytery: Hierome did happily intend the same thing by the word Compresbyter. And likewise Beza by his rendering ego una Presbyter, i. e. I who am together with you a Presbyter, or you and I being Presbyters all of us together. And so the Text may be red thus, The Elders who are among you I exhort, who am also of your Presbyteries. There were Presbyteries among them, or Assemblies of Elders properly so called, and of these Presbyteries Peter was also a member, and when he was present in any of the Presbyteries in Pontus, Gallacia, Capadocia, Asia, a●…d ●…ythinia, he joined and acted as an Elder, and as in a Presbytery. This sense I prefer to the other. For if he had intended no more but to tell them that he also was an Elder, I should think he would have chosen another & plainer expression as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Elders who are among you I exhort, for I also am an Elder. or thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort, as being myself also an Elder. Or thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Elders who are among you I exhort, I myself also being an Elder. But now when he purposely chooseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he intimateth somewhat more than that he was an Elder. viz: that he was Presbyterated together with them, as being also of their Presbyteries, or Assemblies of Elders. Words of the like composition in the Greek tongue, may help to give us light in this particular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Pollux useth for contubernalis, is not simply, he who is also a guest, or who is also a companion but he who is a guest in the same Inn, or a chamber fellow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any who ever he be, that doth also lodge, live, & eat, but he who liveth together & eateth together: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may not be rendered, he who is also an Ambassador, but he who is a colleague in the same Embassy, ●…ollega in legatione. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply he who also is a witness (for then he who is a thousand miles off being witness in another cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but he who bears witness together in the same thing, or he who joineth in the same testimony, as Rome 8 16. Pollux hath also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui est ejus dē decuriae, not he who is also of a band or company, but he who is of the same band or company, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not he who is also a Disciple, (for then a Scholar among our Antipodes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but a condisciple in the same school. And if we speak properly we will not call every Minister of holy things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symmista, but he who is our colleague, or associate or a Minister of our own company. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus well explaineth complures simul collecti, non sigillarim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for a counsel which is also taken, but for a counsel taken jointly or together. Many like instances might be given both in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such like; and likewise in the Latin, compotator, compransor, combennones, commolitor, commurmuratio, compatior, competitor, compingo, comp●…icatio, comploratio, compossessor, compromitto, comprovincialis, concivis, concriminatio, concolor condiscipulus, confabulatio, confaederatio, congener, congerminalis, congenitus, c●…ngerminasco, conjubilatio, conjurati, connutritus, conservus, consedeo, consocer, consorbio, conterraneus, contemporaneus, contribulis, convelificor, converberatus, conviv●…, convictus, and I know not how many more of that kind, in which words the preposition cannot be rendered by also, but by together in the same thing jointly or of the same: And now I hope it may appear that the Scripture, objected by the Querist doth not hurt but help the Presbytery 4. Suppose the Presbytery, 1 Tim: 4. 14. to be an Assembly of Apostles, as the Querist would have it, what shall he gain thereby? For the name Presbytery being purposely chosen in this Text, which mentions laying on of hands in Ordination, will prove that the Apostles did these as Elders, and as an act of one Assembly of Elders, not as any thing peculiar to the Apostles. For no rational man will imagine, that the holy Ghost intending to express some extraordinary thing, which the Apostles did as Apostles, and which belongs not to ordinary Elders, would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Assembly of Elders. 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not an Assembly of Apostles, but of Elders who were not Apostles may appear plainly by comparing the Text now in controversy with 2 Tim: 1. 6. the gift of God which is in thee by the putting on of my hands. If an Assembly of Apostles had laid hands on Timothy, and so joined in that action with Paul, as the Querist supposeth, Paul had not thus distinguished his laying on of hands, from that of his fellow Apostles, as if the gifts of the holy Ghost had been given to Timothy only by the laying of his hands, and not by, but with the laying on of the hands of his fellow Apostles▪ Of this difference of the phrase in the one Text and in the other, I have spoken before, which indeed fitly expresseth the difference betwixt the laying of Paul's hands, and the laying on of the Elders hands, but there could be no such difference among the Apostles themselves, or Apostles fellows.  
But I have not yet done with the vindication and clearing of this Text, which holds forth a precedent for ordination by a Presbytery. It may be further objected, 1. If this Text must be understood of Ordination by a Presbytery, than the laying on of the hands of the Presbytery is necessary to Ordination; and then, what shall become of th●…se who were not ordained by a Pressbytery; and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders: viz. that the rite or sign in Ordination, i.e. imposition of hands, is not instituted or commanded by Christ or his Apostles?  
To the first I answer, 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament, nor efficacious and operative for giving of the holy Ghost, as the laying on of the Apostles hands was: nor, 2. necessary to Ordination, necessitate medii vel finis, as if Ordination were void and no Ordination without it, or as if they who were not ordained with the laying on of the hands of the Presbytery, were therefore ●…o be thought unordained, or unministeriated: Although likewise 3. I do not hold the laying on of hands to be the substantial part or act of Ordination (which I have before proved to be essential to the calling of a Minister) but only the ritual part in Ordination. And although, 4. I hold the laying on of hands to be such a rite, whereunto we ought to be very sparing to ascribe mysterious significations, wherein some have gone too far, and taken too much liberty, yet I hold (with the generality of prot●…stant writers, and with the best refo●…med Churches) that the laying on of hands is to be still retained in Ordination. I hold also that this laying on of hands is an Ordinance of the new Testament (and so do our dissenting Brethren of the Independent way hold also) and that 'tis necessary by the necessity of precept, and Institution, and in point of duty. For although there is no certain precept extant, concerning laying on of hands, yet because we see the Apostles did always use it, their so ac●…urat observing of it ought to be unto us in stead of a Precept, ●…aith Calvin Instit. lib: 4. cap: 31, § 6. For the Examples of the Apostles or Apostolic Churches, in approved things which have a standing reas●…n, are binding, and in stead of Institutions. The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby, was extraordinary, and ceased with themselves, yet in so far as the Apostles, yea and the Presbytery too, laid on hands in their ordaining of Ministers, there is a standing reason why we should do in like manner: the laying on of hands being a rite properly belonging to the praying over these whom we bless in the name of the Lord, with an authoritative benediction, as is manifest by these examples of laying on of hands, in Jacob's blessing of Ephraim and Manasseh. Gen: 48. and in Christ's blessing and praying over the little Children, Mat: 19 15. Mark: 10 16. Looking thus upon laying on of hands; 1. as a rite in blessing and prayer over; 2. as a rite for public designation and so emne setting apart of such a person; and if you will, 3. as a rite of giving up, dedicating and offering unto the Lord, of which use of laying on hands there are divers examples in the Books of Moses: In these respects and under these considerations we use laying on of hands in Ordination, and aught to do so in regard of the Primitive pattern. Wallaeus Tom: 1. pag. 473. thinks that the negative precept. 1. Tim: 5. 22. lay hands suddenly ●…n no man, doth also contain an affirmative, to lay hands upon such as are worthy and approved.   

CHAP. IX.  
What is meant in Scripture by the word Heresies, and how we are to understand, that there must be Heresies, for making manifest the the godly parti●… or these that are approved. 1 Cor: 11. 19  
FOr there must be also Heresies among you, saith the Apostle, that they which are approved may be made manifest among you, or as others read, that they which are approved among you may be manifest.  
By Heresies here some understand no more but divisions and Sects, and conceive that Heresies in point of opinion or doctrine, are not here meant. So chrysostom, Erasmus and others. If so, than the very divisions and sects, will make a discovery who are approved, who not, before it come to Heretical opinions, i. e. Sectaries are not approved, and these who are indeed approved, are none of theirs, but keep themselves unspotted, and free from them. So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible, Sectarum authorem, and in the margin f●…ctiosum, i. e. a man that is an author of sects (or factions) after the first and second admonition, reject, and 1 Cor: 11 19 they read, opportet enim & Sectas in vobis esse. Sometimes the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect, yet (to note that by the way) only for such a sect, as either was indeed, or was esteemed to be of some heretical opinion, as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, twice in his Epistles, and in both places he makes some difference, and distinction between heresies, and divisions, or strifes and variance, 1 Cor: 11. 18, 19 Gal: 5. 20. For every division, strife, or variance, is not Heresy. Therefore in the Text which I now speak to, I understand Heresy to be some what more than division. The Arabic 1 Cor: 14. 2. that is in the Greek, and our Translations, 1 Cor: 11. 19 repeateth the word Schisms out of the precedent vers: & addeth moreover the word Heresies, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for there most arise Schisms and Heresies among you, that these of you who are godly may be known: it seems that they who understand, only divisions to be meant by the word Heresies, do not observe the rising of the Apostles speech, for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Schismatical divisions contrary to the rule of love; 
Tertull. de prescript. advers: haeret. Cum ideo credidisse se dicat (Apostolus) de Schismalibus & dissensionibus quia scilicet etiam haereses op●…orteret esse. Ostendit enim gravioris mali respectu, de levioribus se facile credidisse.  he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For there must be also Heresies among you. I partly believe it, saith he, that there are divisions among you, for there must be, not only Schisms, but worse then that, there must be Heresies also! If you ask now, what is Heresy? I shall without any implicit following of Writers, ground my answer on Scripture itself. And I answer first negativelie, then positively. Negatively,  
1. Heresy is neither to be so far taken at large, as to be extended to every error, which may be confuted by Scripture, although happily such an error be too tenaciously maintained. Nor yet is it to be so far restricted, as that no error shall be accounted Heretical, but that which is destructive to some fundamental Article of the Christian faith, if by a fundamental Article, you understand such a truth without the knowledge and faith whereof, 'tis impossible to get salvation. When Peter Martyr defines Heresy, he makes no mention of a fundamental error, but of an error contrary to the Scriptures, loc: come. class: 2. cap: 4. § 50. So Calvin: Instit: lib: 4. cap: 2. § 5. understands all such to be Heretics, as make a breach in the Church by false Doctrines. Walaeus, tom: 1. pag: 57 saith, Heretical Churches do either err in the foundation, or only in some other things built upon the foundation. When Peter speaks of such Heresies, as take away the very foundation, jesus Christ, he thinks it too little to call them simple Heresies, but he calls these damnable Heresies. But if you understand by fundamental truths, all the chief and substantial principles (I do not mean only the first Rudiments, or A, B, C, of a Catechism, which we first of all put to new beginners, but I mean all such truths as are commonly put in the confessions of faith, and in the more full and large Catechisms of the reformed Churches, or all such truths, as all and every one who live in a true Christian reformed Church, are commanded, and required to learn and know, as they expect in the ordinary dispensation of God to be saved,) in this sense, I may yield that Heresy is always contrary to some fundamental truth. 'Tis one thing to dispute of the absolute sovereign power of God, and what are the truths, without the belief whereof 'tis absolutely, and altogether impossible that one can be saved: Which question (I doubt) is hardly determinable by Scripture, nor do I know what edification there is in the canvasing of it▪ sure I am 'tis a question much abused. 'Tis another thing to dispute what are these truths, which in a Church where the Gospel is truly preached, all and every one, (come to years of knowledge and discretion) and having means and occasions to learn, are bound to know, (and according to the revealed will and ordinary dispensation of God) must learn, as they desire or expect to have a true fellowship with Christ in the Sacrament of the Lords supper, or to be accepted of God, and saved eternally: 2. We must not think that no man is a Heretic, but he who is consistorially or judicially admonished, and thereafter continueth pertinaciously in his error. For where 'tis said Tit: 3. 10 A man that is an Heretic after the first and second admonition, reject: 'Tis intimated that he is an Heretic before such admonition. Positively, I concieve that these six things do concur to make a Heresy. 1. 'tis an error held by some Minister or member of a Church, I mean either a true Church or an assembly pretending and professing to be a true Church. For both Peter and Paul where they foretell that Heresies were to come, 2 Pet: 2. 1. 1 Cor: 11. 19 they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among you, i.e. among you Christians. So Act: 20. 30. also of your own selves shall men arise, speaking perverse things. Therefore the Scripture gives no●… the name of Hereti●…ks to these who are altogether without the visible Church, but it calleth such by the names of Heathens or unbel●…evers, or they that are without, or the like. 2. 'tis an error volunntarlie and freely chosen, both in the first invention and broaching of it, (which is proper to the Heresiarches,) and in the maintaining of it, or adhering to it, (whic●… is common to all Heretics.) This I collect from the very name which the Scripture gives to it for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I choose. Therefore we give not the name of Heretics to such Christians as are compelled in time of persecution to profess such or such an error, which peradventure were a formal▪ Heresy, if voluntarly and without compulsion professed. They ought indeed to die, and to endure the greatest torments, before they profess what they know to be an error: but this their sin is not properly called Heresy, for an Heretic doth freely and voluntarily hold that which is his 
Tertul de praescrip: advers: haeret. Haereses dictae graeca voce ex interpretatione electionis, quia quis sive ad instituendas siv ad suscip●…endas ●…as utitur. Ideo & sibi ●…amnatum dixit Haereticum: quia & in quo damnatu●… sibi elegit  error. And in this respect and consideration, Tertullian thinks that an Heretic is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of himself. Tit: 3. 10. because he hath of himself choosed that which doth condemn him. The Apostle there hath commanded to reject an Heretic. If I reject him (might one say) than I lose him, I destroy his soul. Nay (saith the Apostle) his perdition is of himself, for he hath chosen his own ways, and his soul delighteth in his abominations. This interpretation is much surer and safer, then to say that a Heretic is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or self-condemned, because he goes against his own light, and against the principles received and acknowledged by himself: Which sense is accompanied with many dangerous consequences. 3. 'Tis such a choosing of error as is accompanied with a rejecting of Truth. A Heretic puts light for darkness, and darkness ●…or light; good fo●… evil, and evil for good, he chooseth e●…ror as truth, and ref●…seth truth as error, they that give heed to seducing ●…pirits and doctrines of Devils, do also depart from the faith, 1 Tim. 4. 1. resist the 〈◊〉, 2 Tim 3. 8, and turn away their ears from the truth, 2 Tim: 4. 4. their course hath a te●…minus a quo als well as ad quem. 4 'Tis an error professed and maintained, and which ●…y that means becomes a scandal and snare to others. For although there may be Heresy (a●…s well as other kinds of sin●…urking and hid in the thoughts, yet that belongs to God's judgement only, not to man's. The Heresies which are spoken of, 1 Cor: 11. ●…9. are certainly known and apparently discriminative; even among men. And Heretic●…s are scandalous persons to be avoided and rejected, Rome 16. 17. Tit: 3. 10. which could not be, except their errors were known. 5. 'Tis an error contradictory to some chief and substantial●… truth grounded upon, or be necessary consequence drawn from, the holy Scripture. There was never yet any Heretic in the Christian world who contradicted that whi●…h is literally and syllabically in Scripture. The most damnable Heretic will offer to subscribe to the Scripture in stead of a Confession of Faith, who yet will not subscribe to all truths, which necessarily follow from the words of Scripture. But I call not every error Heresy which is contrary to any consequential truth, grounded upon Scripture. As the Scr●…pture reckons not all who sin, to be workers of iniquity, so it reckons not all who err to be Heretics. Although there is not any, either sin or error, in the own nature of it venial, yet every sin is not a gross and heinous sin, and every error is not Heresy. Heresies are mentioned as greater evils then Schisms. 1 Cor: 11. 18. 19 which could not be so, if every error were an Heresy. 6. 'Tis an error factiously maintained, with a renting of the Church, and drawing away of Disciples after it. In which respect Augustine said, Errare potero, Haereticus non ero, I may e●…re, but I shall not be an Heretic. Heretics are deceivers and seducers who endeavour to pervert others, and to overthrow their faith, 2 Tim: 3, 13. Act. 20: 30. 2 Tim. 2. 17. 18. Rome 16. 17, 18, 19 2 Pet: 2. 2. All known and noted Heretics are also Schismatics who make a rupture, and strengthen their own party by drawing after them, or confirming unto them Disciples and followers (in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is often used for a Sect, as Act. 5, 17. and 15. 5. and 24. 5. and 26. 5.) For this cause, the Donatists were condemned, as Heretics, without imputation of Heresy to Cyprian. And O strange turning about of things! (saith vincentius Lirinensis advers: haeret: cap: 11.) the Authors of the same opinion are judged catholics, but the followers Heretics. The Masters are absolved, the Disciples are condemned. The writers of these books are the Children of the Kingdom, but Hell shall receive the assertors or mantainers. This last ingredient which is found in Heresy, is hinted by the Arabic interpreter, 1 Cor: 11. 19 where he joineth Schisms and Heresies as was noted before. And indeed in the Original, the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the rising of the speech, sets forth Heresy as carrying schism with it in its bosom: I believe saith the Apostle in part, what I hear of your schisms, for there must be also Heresies, i.e. both Schisms and somewhat more. Calvin Institut. lib: 4. cap: 2. §. 5. makes the breaking of Church communion & the making of a rent, a thing common both to Heretics, and Schismatics: for Heretics break one band of Church communion which is consent in doctrine: Schismatics break another, which is love, though sometimes they agree in the like faith.  
From all which scriptural observations we may make up a description of Heresy, to this sense. Heresy is agrosse and dangerous error voluntarily held, and factiously maintained by some person or persons within the visible Church, in opposition to some chief or substantial truth or truths grounded upon and drawn from the holy Scripture by necessary consequence.  
But next, why saith the Apostle that there must be Heresies? This is not a simple or absolute necessity, but ex Hypothesi. I mean, not only upon supposition of Satan's malice, and men's corruption, but upon supposition of God's eternal, and infallible foreknowledge: and not only so, but upon supposition of the eternal decree of God, whereby he did decree to permit Satan, and corrupt men, to introduce Heresies into the Church, purposing in the most wise, and most holy counsel of his will, to disabuse (as I may so say) his Church by these Heresies, that is to order and overrule them, for the praise of his grace and mercy, to manifest such as are approved, and from the glory of his justice, in sending strong delusion upon such as received not the love of the truth, but had pleasure in unrig●…teousnesse. These things being so, i. e. Satan's malice, and men's corruption being such, and there being such a foreknowledge; yea, such a decree in God, therefore it is, that there must be Heresies, and so we a●…e also to understand, Mat: 18. 17. it must needs be that offences come: These things I do but touch by the way.  
That which I here aim at, is the good use which God in ●…is most wise and sovereign providence, can, and doth make of Heresies: 'Tis, that they which are approved, may be made manifest. Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which are approved, we can understand nothing but such as are true and sincere Saints, approved and accepted of God, or (as Bullinger on the place) vere pii, truly godly: In which sense the same word is used, Rome 16. 10. 2 Cor: 10. 18. 2 Tim: 2. 15. Ia●… 1. 12. The word is properly used of good money, or silver well refined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis transferred to Saints with special reference to their mortification, or to the refining of them from the dross of their corrup●…ions, and so noteth such as walk in the spirit, and not in the flesh. The contrary word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reprobate, rejectaneous, naughty, or to be cast away like the dross of silver, 1 Cor: 9 27. 2 Cor: 13. 5, 6. But how is it that by means, or occasion of Heresies, the godly party is made manifest? Surely the meaning of the Apostle is not, that the authors, and followers of Heresies are the godly party, for he calls Heresy, a work of the flesh. Gal: 5 20. and will have an Heretic to be rejected, as one who is of himself condemned, Tit: 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which are approved, are known by this; as one of their characters, they hate, avoid, and resist Heresies, and earnestly contend for the faith, they hold fast the truth of Christ without wavering. And those who broach, or adhere unto Heresies, are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unapproved, and such as are like reprobat silver. Whosoever therefore sideth, or ingadgeth with Heresies, or Heretics; yea, whoever stands not fast in the faith, doth ipso facto declare himself to be none of Paul's godly party. So contrary is the holy Ghosts language to the tone of Sectaries in these day●…s. Neither is it in this Scripture alone, but in divers other Scriptures, that the holy Ghost distinguisheth those that are approved of God, from such as turn away from the truth after false doctrines, and believe seducing spirits, as well as from those who are of an ungodly life. So Deut: 13. 3. when a false Prophet arose, and the sign or wonder came to pass, what was God's meaning in permitting these things? The Lord your God proveth you to know whether ye love the Lord your God, with all your heart, and w●…th all your soul. They therefore that harkened to the false Prophet, even when his sign or wonder came to pass, made themselves known thereby, that they had not been lovers of God with all their heart. Again Matth. 24▪ 24. those that are elect, are not deceived by false Christ's, and the false Prophets: and by the rule of contraries, they who are deceived by them, and go in their error to the end, are not elect, but reprobat, Gal: 5. 20. 21. Heresy is a work of the flesh, and is reckoned among these things which render a person uncapable of inheriting the Kingdom of God. They therefore who walk in the spirit, and not in the flesh, and are made meet to be partakers of the inheritance of the Saints in light, are not only no Heretics, but resist and oppose Heresy, as being a work of the flesh. joh. 8. 31. They who are Christ's Discples indeed, continue in his word. They who continue not in his word, are not his Disciples indeed, 1 Ioh: 2. 24. with ●…. Epist. of john, vers: 9 They who have fellowship with the Father and the Son, abide in the Doctrine of Christ: They who abide not in the Doctrine of Christ, have no fellowship with the Father and the Son, the like in divers other Scriptures.  
If therefore they must be Heresies even for this reason, to make more manifest who are approved, who not: Then let no thoughts arise in our hearts, toward the accusing of divine providence in this particular. justin Martyr. Quaest, & respons: ad orthod. quaest.  
1. Answering this doubt: If God hath taken away the Idolatries, superstitious, and false religion of Heathens, and hath also abolished the Jewish worship, why hath he suffered Heresies to enter into the Christian Church? He gives this solution, that although Heresies come into the Church through men's negligence, and flothfulnesse, (for while men slept, the enemy sowed the ●…ares among the wheat, Mat: 13. 25:) Yet the providence of God was no way slothful in the business, for he foresaw, and foretold that Heresies should come, and hath given plain warning in his word concerning the same. He addeth that the s●…me God who did destroy the Heathenish and the Jewi●…h religion, will also destroy Heresies, after he hath suffered them for a time. Although we had no distinct knowledge, what God intends to work out of Heresies, yet we ought not to censure, but humbly, and reverently, to adore Gods most wise, and most holy, (though secret and un●…earchable) dispensations. If we should see somewhat which is deadly poison among some drugs, which a skilled and approved Physician is making use of, we must not rushly censure the Physician, for he knows how to disabuse that which is in itself poisonable, and to make it one of the ingredients in a most sovereign medicine. Or if we should come into the shop of a curious Artificer, or I●…geneer, and there see some ugly and ill favoured instruments, which we think can serve for no good but for evil, yet it were foolishly done to censure the Artificer, who knows to make an excellent good use of these things, though we know not. How much more foolish and sinful is it, to suffer thoughts to rise in our hearts against the wisdom and providence of God, even alth●…ugh we know not what he intends to work out of such things? We were most of all inexcusable to accuse his providence, now when he hath made known in his word to us, that by occasion of Heresies, he will make manifest who are approved, who not. Wherefore (saith Chryso●…ome, de divers▪ etc. tom: loc: Ser: 21.) that no man might say, why hath Christ permitted this, Paul saith, this permission shall not hurt thee, if thou art one who are approved, for by this means thou shalt be made more manifest. Yet all this cannot excuse, either the Heretics, or Sectaries themselves, or these who connive at them, for that which Christ saith in genere of scandals, is true in specie of Heresies, it must needs be that Heresies come, but woe be to him by whom they come, I add, and woe also to him who doth not according to his place and calling, endeavour the extirpation of them. The Text which I now speak to, 1 Cor: 11. 17. hath not reference to the will of God's commandment, which is the rule of our duty, but to the will of God's decree, or the secret counsel of his will. 'Tis God's purpose to permit Heresies, and to over rule them for this end; that his graces in his children may the more shine forth, and that even Heresies (contrary to the intentions of Satan and Heretics) may make manifest who are approved, scilicet quos non potuerint depravare, saith Tertullian, opening this Scripture. De praescr: adv: haer: to wit (saith he) such as Heresies could not pervert and deprave, no other are the approved ones.  
But there are two things may be here objected: 1. May not one chosen and justified, and regenerate be drawn away, and infected with Heresy through the flight of men, and cunning craftiness, whereby they lie in wait to deceive? If so, than Heresies, do not make manifest who are approved. who not. 2▪ May not many who are not approved of God be preserved from the infections of Heresies; Yea, be forward in resisting and opposing them? If so, then preservation from, and resisting of Heresies cannot make manifest that one is approved of God. These objections are no more against me, then against the Text of Scripture. To the first, I answer, a regenerate person may be tempted and drawn over to Heresy, as he may be tempted and drawn over to other great sins. Heresy doth no otherwise consist with the state of grace in any person, than other works of the flesh, adultery, fornication, drunkenness, or the like. Look upon an elect and justified person, while lying in some great sin, for instance, Noah, Lot, David, Peter, even so must ye look upon an elect and justified person poisoned with Heresy. But then that person being elected, justified and regenerate, cannot be supposed to live & die in that sinful estate, but God will certainly heal his backslidings, and rescue his soul out of the snare of the devil by repentance, for the elect cannot be deceived, so as to continue and die in a Heresy, Mat: 24. 24. And while he continueth in such a gross sin or Heresy, you may truly say, that for that time he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unapproved, or like dross and unrefined silver, in which since the word is used by the Apostle, where he speaks of his bringing his body into subjection, lest he himself should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the old English translation readeth, Lest I myself should be reproved, which is too soft a word. The new Translation hath, Lest I myself should be a cast away. Beza, ne ipse rejectaneus fiam. In the same sense 'tis used, 2 Cor. 13. 5. Know you not your own selves, how that jesus Christ is in you except ye be reprobats. Beza, nisi rejectanei estis. H. Stephanus expones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, minime probus non probandus: Item adulterinus non sincerus, and he citys Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this sense even an elect and regenerate person supposed to be a maintainer or follower of Here●…e (while such) is certainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unapproved, greatly reprovable, to be rejected and cast away to the furnace like drossy and unrefined silver, and no marvel, for in that estate he doth not act his graces but his corruptions, and by his great sin doth extremely grieve and dangerously quench the holy Spirit once given to him.  
To the other objection I answer, First, Although the 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 Schisms a discovery made who are the approved Ones, who not. 2. We must remember 'tis not the scope of this Text to give us a note of distinction between these who are approved, and all counterfeits 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 settled, 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 Heretics profitable to the Church, for by their means, those 
August. Tom. 1. lib de vera relig. cap. 8. sunt enim innumerabiles in Ecclesia sancta, Deo probati vi●…i, sed ma nifesti non fiunt inter nos, quam diu imperitiae nostrae tenebris delectatidormire malumus, quam lucem veritatis ●…ntueri.  who are approved of God and spiritual men, are stirred up to vindicat, open, and hold forth the truth, whereby they become more manifest than otherwise they could have been. Upon the other part, who ever turn away from the truth, and from the Doctrine of Christ, and turn aside after Heresies, do thereby infalliblely declare themselves to be unapproved, whatsoever profession or show of holine ●…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 Heretical belief and faction, to be holy, spiritual, 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 Schisms of these times) making a discovery of many unapproved, unmortified Professors, who pretended to Piety. So that I may transfer to our time what chrysostom observed of his own, lib. 1 ad eos qui scandali●…ati sunt. cap. 19 How many are there clothed with a shadow and show of godliness, how many who have a counterfeit meekness, 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 Hypocrisy detected, they have appeared what they were, not what they feigned themselves; and most falsely pretend to be? Neither is this a small matter, but very much for the profit and edification of these that will observe it, even to know distinguishingly these who are clothed in sheep's clothing, & not to reckon promiscuously those Woolves (so hid) among the true sheep. For this time is become a furnace discovering the false Copper coin, melting the lead, burning up the Chaff, making more manifest the precious Metals. 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 
Vin. Lirin. advers. haer. cap. 6 tunc quisquis verus Christi amator & cultor exstitit antiquam fidem novellae perfidiae praeferendo, nulla contagii ipsius peste maculatus est.  when almost the whole world was infected with the Arrian Heresy, 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 tenaciousness, or upon the Scylla of Levity, Wavering and Scepticism.  
'tIs pleaded by some who pretend to more tenderness of conscience than 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 maintain the contrary Doctrines or practices, is to hold out and shut the door upon new Light. That as the State and Church hath discovered the evil of divers things, which were sometime approved and strengthened 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 falsehood of those Doctrines which are now received as true, and the evil of that Government and way which is now embraced as good, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For satisfaction in this difficulty, First of all, I do not deny but most willingly yield, 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 mind of Christ, to follow on to know the Lord, to seek after more and more light, for the path of the Justice is as the shining 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 evil, or truth, or error, of which we knew somewhat before, but we may happily come to know the evil of that whereof we knew no evil before, or the good of that in which we knew no good before, so may we come to know divers truths which before we knew not. Thirdly, I acknowledge there is not only this imperfection, but oft times a great mistake, misunderstanding, error, and unsoundness 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 chose. Which experience hath taught, and may teach again. Fourthly, I confess 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 evil in their Government or form 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 Paphnu●…ius among the many learned Bishops in the counsel of Nice) to take in and not to shut out further light: to embrace the will of Christ held forth unto them, and to amend what is amiss, 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 Jews shall be brought home, and the Spirit of grace and illumination more abundantly poured forth. We have great cause to long and pray for the conversion of the Jews, surely we shall be much the better of them.  
But on the other hand, the greatest deceits and depths of Satan have been brought into the world, under the name or notion of new Lights. Did not the serpent beguile Evah with this notion of a new light, Gen: 3. 5? Which example the Apostle setteth before our eyes, 2 Cor: 11. 3 plainly warning us that Satan is transformed into an Angel of light, and his apostles into the Apostles of Christ, vers. 13. 14. So Rev: 2. 2. Did not jeroboam make Israel to sin by a false new Light? It is too much for you to go up to jerusalem, behold thy Gods, O Israel, etc. 1. Kings. 12. 28. He would show to the ten Tribes, how they might in all matters of Religion be independent upon Jerusalem; howbeit (to note that by the way) he did not erect Independent Churches, without an Independent Commonwealth. He would show them also that they were abused with a pretended sacred order of the Priests, the Ministers of the Lord, therefore no jure divino men, but Ministers dependent, 2 Chron: 11. 14. 15. And so he would needs make Priests of the lowest of the people, vers. 31. for all which he had a pretence of power or liberty from God, 1 Kings, 11. 37. His new light made an Independent Church, and a dependent Ministry. The Gnostics had their name from the profound knowledge and greater light which they pretended to, above all others, yet the ancient writers tell us they were but a profane Sect. Maho●…et himself pretended that the Angel Gabriel taught him his Alcoran, that so he might purchase the greater credit to it.  
Now 'tis to be observed, there are many cautions necessary, and that there is much to be said against many of these things which now go under the name of new Lights among those who plead for Liberty of conscience.  
New Light is now become a beguiling Word, as once among the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a new swallow. A beguiling word, I may well call it, for most of those things which are now cried up as new lights, are neither lights nor new. Not lights, because not according to the word from whence all true light must be derived. Not new, because the very same things have been before moved and maintained, Antinomianisme, Anabaptism, universal atonement by the death of Christ, universal salvation, a temporal and earthly kingdom of Christ, and the Saints liberty of conscience etc. have been maintained and confuted also before this age. Independency itself, if it be a light, yet it is no new one lately struck out, for it was long since a known tenant of the Arminians, that Synods or Counsels ought only to debate, deliberate, consult, and advise, but not to exercise any Jurisdiction, to inflict any censure, or to enjoin any thing under pain of censure. See the propositions offered by the Arminians in the 25th Session of the Synod of Dort. See also Episcopii disp: Theol: part: 2 disp: 54. Thes: 9, 10. & part 3, disp: 32, thes: 4. 5, 11. But I come to the particular cautions concerning new Lights.  
First, it is but a false new light which expelleth not only the old darkness, but much of the good old light. As in Medecins the Paracelsian way is most dangerous when it is destructive to the Galenik way, and overthroweth the old approved principles, yet 'tis of very good use when prudently, and skilfully managed, for perfecting the Galenik way, and for doing things more speedily, easily, and pleasantly, than the Galenik way could do: So in Divinity, such new Lights as do not expel, but retain, improve, and perfect the old, may be of singular good use: but those new Lights which are destructive and expulsive of the old true Lights, those new ways which lead us away from the old and the good way, are to be utterly disliked and avoided, 2 Epist: of john vers: 8. Look to yourselves, that we lose not th●…se things which we have gained. He speaks it against those deceavers who would have seduced them from the Doctrine of Christ, as is evident both from the preceding vers and from that which followeth: Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God, &c Rom. 16. 17. Now I beseech you brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them. A Bishop, saith Paul, must hold fast the faithful word, as he hath been taught, ●…it▪ 1. 9 Phil. 3. 16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us be of the same mind. This he adds as a prevention of a dangerous mistake, and abuse of that which he had said immediately before: And if in any thing ye be otherwise minded, God shall reveal even this unto you. Behold, a reserve for any new Light, might some say: Nay but take ●…eed saith the Apostle, you do not shut forth, but keep fast the light you have already attained unto, you must not under pretence of new light, lose what you have gained, Col. 2. 6, 7, 8. As ye have therefore received Christ jesus the Lord, so walk ye in him, rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving: Beware lest any man spoil you through Philosophy, and vain deceit; etc. These Apostolical rules, are very far contrary to the accademical; yea, Pyrrhonian demur and dubitation, by which some call in question the most received Doctrines in the Christian Church. If Skepticisme be tolerable in the Christian faith, why are we bidden stand fast in the faith, 1 Cor: 16. 13. and again Heb. 10. 23. let us hold fast the profession of our faith without wavering? And why did Jesus Christ himself write to those who had not received the false Doctrines of that time, that which ye have already, hold fast till I come, Rev: 2. 24? It was a fowl error in Balaam the false Prophet, that after God had said to him concerning Balaks messengers, Thou shall not go with them, thou shall not curse the people, for they are blessed, Num: 22 12. yet at the next sending of Messengers, he would needs seek (forsooth) a new Light from God, vers: 18. 19 If Balak would give me his housefull of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more Now therefore I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. God gave him a n●…w light indeed, but in wrath and judgement, quite extinguishing and expelling judicially that light which the false Prophet himself had not entertained, but wickedly forsaken, vers: 20. And God came to Balaam at night, and said unto him, if the men come to call thee, rise up and go with them. Behold the fruit of not entertaining light, once received from God. So likewise the young Prophet, 1 Kings 13. for not holding fast what he had received from God but taking in a new false light from the old Prophet, was most exemplarly and severely punished for it. This is the first caution most necessary for the Sectaries of this time, whose new lights are such, that among them vetera deperdita, and nova reperta, go hand in hand together, and are almost convertible terms, as if a man should not keep what he had, because he finds somewhat which he had not.  
Secondly, many of those new lights which some brag off, not only expel much of the good old light, but bring in gross Egyptian darkness. There is a woe denounced against those who put darkness for light, as well as against those who put light for darkness, Isay 5. 20. I may well say, that gross darkness is introduced, when the fundamental Articles of faith are called in question, denied, and oppugned, as the Godhead of Jesus Christ, the divine authority of the Scriptures; the immortality of the Soul, the eternity of glory to the Elect, and of torments to the Reprobate, etc. If the foundations be shaken, what can the righteous do? If we hold not fast this Gospel, if we embrace not this Saviour, we cannot have another, 1 Cor: 3. 11. For other foundation can no man lay, then that is laid, which is jesus Christ, Gal: 1. 6. I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another Gospel, verse, 8. But though we or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed.  
Thirdly, beware of those new Lights, which make any certain truth (although neither fundamental, nor circumfundamentall) to be uncertain, as we ought not to say of any sin, so neither of any truth: Is it not a little one? Let every truth be highly valued. Buy the truth, and sell it not; say not, This truth is but a matter of discipline, let it go, 'tis not worth the buying? He that is faithful in that which is least, is faithful also in much: and he that is un●…ust in the least, is unjust also in much, Luke 16. 10. Melchior Adamus, both in the life of Carolostadius, and in the life of Luther, observeth the great evil which grew out of Luther's dislike of Carolostadius, his strictness, zeal, and forwardness, in abolishing auricular confession, and difference of meats, and casting out images out of Churches, at which things Luther was the more offended, because done by Carolostadius in Wittenbreg, during Luther's absence, and without his knowledge and counsel. Luther did also allege that Carolostadius, his strictness and zeal in these lesser things, hindered and retarded the Reformation in more substantial points of Doctrine. However the story noteth, that hence was the first rise of that deplorable Sacramentarian controversy, which hath ever since made so great a rupture in Germany. I could never yet observe, or read, or hear of controversies about discipline in any Christian Church, but still they grew higher and higher, and those who rejected, or slighted the will of Christ in smaller things, did afterwards slight it in greater things.  
Fourthly, beware of those new lights, which not only refuse to admit some certain truths, but refuse to admit any truth, now held or professed in the reformed Churches, as sure and certain and infallible, as if, because men's judgements are not infallible, but subject to error, therefore, we cannot be sure, nor infallibly persuaded of this or that Article. The holy Scripture will teach us, that believers may attain to a certain and infallible knowledge of some truths, for it was no impossible thing that Paul prayed for, when he prayed that the Colossians might have all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ. The mystery of God that he is, and that he is eternal, invisible, omnipotent, &c: his nature, and attributes, the mystery of the Father, or that there is a distinction of persons in the holy Trinity, and an eternal generation, the mystery of Christ, his person, natures, offices, birth, passion, death, resurrection, ascension, and intercession: these are things of which the Apostle would have us most fully and certainly persuaded. Timothy was assured of the things he had learned, 2 Tim. 3. 14. so was Theophilus, Luke. 1. 4. A Mariner is not infallible in his judgement, yet he may be assured infallibly, that such a thing is a rock which he must avoid, and such a way, is the way he must direct his course: A Physician is not infallible in his judgement concerning the symptoms, causes and cures of diseases, yet he may be most certainly persuaded, such a disease is deadly, and there is no cure for it, or such a thing may be cured, and this is the cure. So in Divinty the obnoxiousness of men's judgement to error hindereth not, but they may be infallibly persuaded of this, and this, and the other truth.  
Fifthly, beware of those new Lights, which come not from the Sun of righteousness: To the Law and to the testimony, if they speak not according to this word, it is, because there is no light in them, Isa. 8. 20. When men walk in the light of their own sparks, they shall lie down in darkness: New fancies are not new lights, 'tis no truth, which cannot be grounded upon the word of truth?  
It was a wild fancy of the Weigelians, that there is a time to come (which they call seculum Spiritus sancti,) in which God shall by his Spirit reveal much more knowledge and light, than was revealed by Christ and his Apostles in the Scriptures. There is so much revealed in Scripture, as the Apostle calls the wisdom of God, and the hidden wisdom of God, 1 Cor: 2. 7. the things which are preached and written to us, are the things which the very Angels desire to look or pry into, 1 Pet. 1. 12. and saith not Christ; That which ye have already, hold fast till I come, Revel: 2. 25? more of this error, see in Brochm and System. theol: come: 1. Article 6. cap: 2. quaest: 12.  
Sixtly, take heed of proud, and lofty, and self conceited new Lights, 1 Cor: 14. 32, 33. And the spirits of the Prophets, are subject to the Prophets; for God is not the author of confusion, but of peace. If the spirits of the Prophets must be so subject, how much more the spirits of private persons? Wherefore in a reformed Church, all pretended new Lights, which are against the received Doctrine, government, or form of worship, aught to be in all humility and submission, offered to be tried by a learned and godly Synod. The Lo●…rean severity was such, that no man might move for a new law, but with a rope about his neck, that if his motion were thought good, he might be spared: but if bad, hanged. So Demosthenes advers: Timocr: tells us. I will not allow this severity against such as offer new Lights, or move for new changes in the Church. But I may well apply here, the Athenian law recorded by Demosthenes in the same Oration. The Athenians went not so far as the Locri, yet no man might move for a new law in Athens, unless the motion were offered and submitted to the Senate, who were to judge, whether the old or the new were better.  
Seventhly, beware of separating new Lights, to separat from, or gather Churches out of the true reformed or reforming Churches, hath not the least warrant from the word of God. When we see this or that amiss in a Church, we are bidden exhort one another, and provoke one another to good, but not to separate, Heb. 10. 24, 25. Zuinglius conferred amicably with the Anabaptists in Zurik, as with dissenting brethren, and no course was taken to suppress or restrain them by the secular power, till they grew to gather Churches out of the true reformed Churches, but when it came to that, they could not be suffered or forborn, it was thought necessary to restrain them.  
Eightly, beware of those new Lights which dare not be seen, and are kept up in corners. Truth seeks no corners: light doth not shun light: a candle is not lighted to be put under a bushel, but on a candlestick, Matth: 5. 15. 1 Ioh: 3. 20, 21. Every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved, but he that doth truth, cometh to the light, Prov. 4. 19 The way of the wicked, is as darkness: they know not at what they stumble. I add to make up the Antithesis to vers: 18. their way is darkened more and more until the dark night. I have heard when the Arminians were p●…tto it in the Synod of Dort, to declare their judgement and sense which they would hold at, they declined it, and Episcopius answered in the name of the rest, Dies diem docet. And is it not so with the Sectaries of this time, from whom you cannot draw a clear model of what they hold?  
Ninthly, refuse such new Lights as have fellowship with the unfruitful work●… of darkness, Eph 5. 11. 'Tis a deceitful new Light, which makes men forbear to reprove, speak, or petition against those evils in a state which their consciences know to be sinful, and to wink at such things, as publicly dishonour God in a nation, upon hopes that themselves shall be winked at and tolerated. But what communion hath light with darkness, 2 Cor. 6. 14. There are some who pretend to new Light, and to tenderness of conscience, who yet are content, to combine and associate themselves with those of another and different way, (which themselves condemn as a sinful way) in that common cause of theirs, for crying up their great Diana, liberty of conscience, and for opposing the Church government by Presbyteries and Synods. How they who would not assist the Presbyterians, for the purging of their Congregations, and keep off all scandalous persons from the Sacrament, and yet do assist and strengthen Separatists, Anabaptists, Antinomians, Socinians, Erastians', S●…ekers, in seeking after toleration, how (I say) they will answer this to God and their own consciences, let them look to it. Again, many of the pretended new Lights: have communion with darkness in another respect, because they are borrowed from Heresies, buried in darkness. How many new Lights are now brought from the Arrians, Manichees, Novatians, Donatists, the contemplative Monks and Friars, the Photinians, Socinians, Arminians, etc. These are no more new Lights, than a beggar's cloak is a new garment, being newly made up, out of many old riven and rotten clo●…ts sowed together.  
Tenthly, away with those new Lights which let men see nothing better, which bring no edification, those Baeoti●… aenigmata, those none sense and naughty high notions, in which some frothy spirits vanish. Let all things be done unto edifying, 1 Cor: 14. 26. There are vain babble, and science falsely so called, which hath made men err from the faith, 1 Tim 6. 20, 21.  
Lastly, take good heed of those new Lights, which follow new interests. Such was that of jeroboam, 1 Kings 12. 26. to the end; and that of Balaam; Num: 22. 15, 16, 17, 18, 19, 20. There are some who suppose that gain is godliness, saith the Apostle, 1 Tim: 6. 5. and so there are some who suppose new interests, to be new Lights.   

CHAP. XI.  
Of Stability and firmness in the truth.  
IT is good Divinity to maintain that Skepticisme, fluctuation and wavering concerning those things which God hath revealed, to be believed or done by us, is a sin: and to be firm ●…xed and established in the truth, to hold fast the profession thereof, to stand fast in the faith, is a duty commanded. I shall first prove it to be so; then give reasons for it, and thirdly, some helps to this duty, and preservatives against this sin.  
For proof of the thing, somewhat might be said from the very light of nature, for h●…th a nation changed their Gods, ●…er: 2. 11. Religion hath the very name of it, a Religando, so far it is, a Relaxando. The heathen Greeks called a ●…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They said also, that he who errs or miscarries in his Religion, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink out of a bored or foraminous cup. How firm and constant have heathen Philosophers been in maintaining their opinions? they could not only displease their friends, amicus Plato, etc. but suffer the heaviest things for their opinions. And shall not we much more hold fast the profession of the true faith? Zonara's Annual, tom: 3. In the reign of Michael the Emperor, the son of Theophilus, tells us▪ that when the sister of the Prince of Bulgaria became a Christian, and the Prince also by her means converted, the ●…ulgarians conspired against him for this change of Religion. This diabolical steadfastness of theirs, provoked him to a true Christian steadfastness, till by God's assistance and blessing, they were made to turn to him, but he turned not again to them. The Athenians impeached Socrates upon his life, for going about to innovat and change their Religion. But to set aside nature's light, there is not any of the primitive Churches, to which the Apostles wrote Epistles, but they were expressly warned either positively to stand fast in the faith, to hold fast their profession, or negatively to beware of and to avoid false teachers, and not to be carried about with divers and strange Doctrines. Now it must needs be, not only a truth, but a most special and necessary truth, which the Apostles thought fit, thus to press upon the Churches in all their Epistles written to them. See Rome 16. 17, 18. 1 Cor: 16. 13 2 Cor. 11: 3, 4. Gal: 1 6, 8. Eph: 4. 14. Phil. 3. 2. 18. Col: 2. 6. 7, 8. 2 Thess. 2. 2. 3. Hebr. 10. 23 and 13. 9 james 5. 19, 20. 2 Pet. 2. 1, 2, 3. and 3. 16, 17, 18. 1 joh. 4. 1. jude ep: vers: 3. 4. All these Texts are full and plain, as to this point which I speak to, and in that respect most worthy of our frequent thoughts and observations, especially at such a time when this corner of the world is so full of new and strange Doctrines.  
As for the reasons, take these. 1. If we be not steadfast and unmoveable in the profession of our faith, we frustrate (as to us) the end for which the Scriptures were written. Luke gives this reason to his Theophilus, why he wrote the story of Christ's birth, life and death. That thou mightest know the certainty of those things wherein thou hast been instructed, Luke. 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ, he addeth the certainty of the Scripture as a greater certainty. We have also a more sure word of prophecy, whereunto ye do well that ye take he●…d, as unto a light that shineth in a dark place, 2. Pet: 1. 19 A voice from heaven might sooner deceive us, than the written word of God. 2. To maintain and profess the true Doctrine, and the true faith is by all protestant orthodox writers made one, (yea the principal) mark of a true visible Church. Christ himself▪ joh. 10. 4, 5. gives us this mark of his sheep, the sheep follow him (their shepherd) for they know his voice, and a s●…ranger will they not follow, for they know not the voice of strangers. 3. If once we forsake the way of truth, and go into an erroneous way, we shall not know where to find our paths, we shall wander from mountain to hill, & forget our resting place As one wave comes after another, so doth one error come after another. As a canker spreadeth, so doth error, 2. Tim 2. 17, Evil men and seducers, shall wax worse and worse, deceiving and being deceived 2 Tim: 3. 13. Which hath made some, and I hope will make more, who were too inclinable to the new Doctrine and practices of Sectaries at first, now to fall off from them, when they increase unto more ungodliness, & unto more error, and there is no end, one error breedeth a hundreth, and a hundreth will breed ten thousand. What was it that made so many fall off from the Prelates, who once joined with them? Was it not, because they were growing from the old ceremonies to many new ones, and each year almost, brought in some new superstition, and from Popish rites, they grew to Popish doctrines? 4. If w●…e waver, and be led about with divers and strange doctrine;, than the prophecies which have gone before of the true Church, shall not be made good in us. It was promised concerning the Church and kingdom of Christ, Isa. 32. 4, 5. The heart also of the rash, shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly, the vile person shall be no more called liberal, etc. that is those who simply and rashly were led about with every wind of Doctrine, shall be so wise and knowing, as to distinguish between truth and error, between virtue and vice, and call each thing by its right name. So, Isa. 33. 6. And wisdom and knowledge shall be the stability of thy times, and strength of salvation. 5. Instability and forsaking the way of Truth, makes us loss much that we had gained, 2 ep. of john, vers. 8. all the comfort we enjoyed, all the good that ever our souls received of such a Truth, such a cause, such a ministry, all that ever we did or spoke or suffered for the Truth, all this we loss when we turn aside after an erroneous way. 6. It greatly hindereth our spiritual comfort and contentment, Col: 2, 2. To be knit together in love is one mean, and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths, is another mean, by which the Apostle wisheth the hearts of Christians to be comforted. It addeth much to Paul's comfort that he could say, I have kept the Faith, henceforth there is laid up for me a crown, etc. 2 Tim. 4. 7. 8. 7. We run a great hazard of our souls and our sa●…vation, when we turn aside from truth to error. It is said of the unstable, that they wrest the Scriptures unto their own destruction, 2 Pet: 3. 16, Like a man fallen into quick sands, the more he wrestles out, the more he sinks. When the Apostle hath spoken of Christ's purchasing of our reconciliation, justification and sanctification, he addeth an If, Col: 1. 23: If ye continue in the faith grounded & settled and be not moved away from the hope of the Gospel which ye have heard. Not that our persevering in the true faith was acondition in Christ's purchasing of these blessings, but it is a condition without which we cannot possess & enjoy what Christ hath purchased; that is, he that falls away from the true Doctrine of the Gospel, proves himself to have no part of the benefits of Christ.  
Some errors are in their own nature damnable and inconsistent with the state of grace, or a fellowship with God, 2 Pet: 2. 1. So 2 ep▪ john v. 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. Sure it may be said, of Arrians, Socinians, Papists, Libertines, they have not God, because they abide not in the doctrine of Christ, so Gal: 5. 4. Other error, there are, of which I may say, whatsoever they are comparatively, impenitency and continuing in them, doth condemn: whence it is that the Apostle james reckoneth him who errs from the truth, to be in a way of death and danger of damnation, ja▪ 5. 19 20.  
Now the preservatives against Wavering, and helps to steadfastness in the Faith, are these: 1. Grow in knowledge and circumspection; be not simple as Children in understanding. There is a slight of men and cunning craftiness whereby they lie in wait to deceive: So speaks the Apostle of these that spread divers and strange Doctrines, Eph: 4. 14. and Rome▪ 16. 18. he wars us that they do by good words and fair speeches deceive the hearts of the simple. Thou hast therefore need of the wisdom of the serpent that thou be not deceived, as well as of the fimplicity of the Dove, that thou be not a deceiver, Phil: 1. 9: 10. Do not rashly engage into any new opinion, much less into the spreading of it. With the welladvised is wisdom: Pythagoras would have us Scholars only to hear, and not to speak for five years. Be swift to hear but not to speak or engage: Prove all things, and when thou hast proved, then be sure to hold fast that which is good, 1 Thess. 5. 21. Mat: 7. 15. 17. There was never an Heresy yet broached, but under some fair plausible pretence; beguiling unstable souls, as Peter speaks, 2 Pet. 2. 14. Pro: 14. 15. The simple believeth every word. Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion, not knowing any thing, but that he was to pay his vow in Hebron, 2 Sam: 15. 11. 2. Grow in grace and holiness, and the love of the truth, for the stability of the mind in the truth, and the stability of the heart in grace, go hand in hand together, Heb: 13. 9 David's rule is good, Ps. 24. 12. What man is he that feareth the Lord, him shall he teach in the way that he shall choose. Which is also Christ's rule, joh. 7. 17. If any man will do his will he shall know of the Doctrine, whether it be of God, or whether I speak of myself. See also Deut: 11. 13, 16. Elisha healed the unwholesome waters of jericho by casting salt into the fountain, 2, Kings 2. 21, so must the bitter streams of pernicious errors be healed by getting the salt of mortification, and true sanctifying grace in the fountain.  
3 Be sure to cleave to thy faithful and sound teachers, the sheep that follows the shepherd, are best keeped from the Wolf. I find the exhortation to stability in the faith, joined with the fruitful labours of faithful Teachers, Phil. 3. 16. 17. Heb: 13 7, 9 So the Apostle Eph: 4. from the work of the Ministry verse 11. 12, 13. draweth this consequence v. 14. that we henceforth be no more Children tossed to and fro, and carried about with every wind of Doctrine. The Galatians were easily seduced, als soon as they were made to disgust Paul.  
4 Watch and be vigilant against the first beginnings of declining, against the first seeds of error, Gal: 5. 9 It was while men flept, that the enemy came and sowed tears among the Wheat, and when he had done, went his way, Mat. 13. 25. Therefore watch ye, stand fast in the faith, 1 Cor. 16, 13. go hand in hand together. 5. Avoid and withdraw from the Authors and fpreaders of Heresies and dangerous errors, Rom. 16. 17. 1 Tim: 6, 5. 2. epist. john. 10. 11. Phil. 3. 2. He that would be godly should not use ungodly company, and he that would be Orthodox should not use Heretical company, unless he have some good hopes to convert some who have erred from the truth, and come into their company only for that end, ja: 5. 19, 20: I remember chrysostom in divers places warneth his hearers how much they endangered their souls by going into the Jewish synagogues, and there was a great zeal in the Ancient Church to keep Christians that were Orthodox from the Assemblies and company of Heretics. 6. Get Church Discipline established & duly exercised, which is ordained to purge the Church from false Doctrine. Rev 2. 14. 20. 7. Lean not to thy own understanding, and be not wise in thine own eyes, Prov. 3. 5. 7. Let reason be brought in captivity to the obedience of Christ, 2 Cor: 10, 5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead, and of the union of the two natures of God and Man in the person of Christ, was because their reason could not comprehend these articles: which is the ground of their opinion professed by themselves. When I speak of Captivating reason, I do not mean implicit faith: the eyes of my understanding must be so far opened by the holy Ghost, that I may know such an article is held forth in Scripture to be believed, and therefore I do believe that it is, though my reason cannot comprehend how it is. 8. Count thy cost, and be well resolved before hand what it will cost thee to be a Disciple of Christ, to be a constant professor of the Truth. Luk: 14. 26. to vers: 34. Act 14. 22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God. This is surer than to confirm ourselves with the hopes of a golden age of prosperity in which we shall feel no affliction. 9 Search the Scriptures, joh. 5. 39, Act, 17. 11. Do not take upon trust new Lights from any man, be he never so eminent for parts or for grace, but to the law and the Testimony.  
The up shot of all is that we ought to hold fast the profession of our faith without wavering, and be steadfast and even unmoveable in the truth, and not to give place to the adversaries, no not for an hour, Gal: 2, 4, 5. I do not mean pertinacy in the least error, nor a vain presumptuous overveening conceit of our knowledge, to make us despise any Light which others may give us from Scripture: Pertinacy is an evil upon the one hand, and to be too tenacious of our own opinions. But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Levity, inconstancy, wavering, Scepticism is an evil upon the other hand, 2 Thess: 2, 2, be not soon shaken in mind, etc. And this is the Epidemical disease of the Sectaries of this time, which I have now been labouring to cure, their word is yea and nay, and not unlike to that which Sallust objected to Cicero, that he said one thing sitting, another thing standing, yet it may be sometimes observed that these who are the greatest sceptics and Pyrrhonians in reference to the common and received tenants, are the most pertinacious and tenacious in Tenants invented by themselves. I have read it observed of Socinus, that as he set at nought Fathers, counsels, and the whole current of ancient and modern interpreters of Scripture, so vain glory made him to maintain stiffly and tenaciously any opinion or invention of his own, as if he had been infallible, men are sooner drawn from truth then from error. Some are unstable in the truth, and unstable in error too, you may find among them annuas atque menstruas fides (to use Hilaries phrase) they are of a new faith, and a new religion, every year, if not every Month. Remember Reubens reproach, Gen, 49. 4. unstable as water, thou shall not excel. One sort of the Sectaries there is indeed, which will not engage to hold any thing, but are known by believing nothing, these pass now under the name of Seekers: yet if one of the ancient Fathers, or of the Reformers themselves who lived an hundreth years ago, were now alive, they could tell us that these Seekers▪ were in their days called Atheists, and in deed what other name is due to these Nullifidians who are of no Religion?   

CHAP. XII.  
Whether a sound heart and an unsound head can consist together, & vice versa? or whether truth and holiness be not inseparable companions.  
'tIs one of the greatest objections against the suppressing and punishing of Heresies, errors and Schisms. O say they, this is a persecuting of those that are godly, this is a wound to Piety, and the power of godliness. I do not deny but there may be, and is true piety in many who are somewhat infected with the leaven of false Doctrine, & live in some erroneous opinion, I dare not appropriate the name of the godly party to those who are free from any of the errors of the times: those that are truly godly may in divers things differ in opinion, every error is not inconsistent with holiness, yet every error doth pro tanto, and proportionably, retard, hinder, and prejudge holiness, and although the Devil sow his tares among Christ's wheat (I mean in the same persons als well as in the same Church) yet who will say that a field of wheat is nothing the worse of the tares, for then to what end did the enemy watch an opportunity of that malicious hostile act, to sow the tares among the wheat? 2. Dangerous and damnable errors can no otherwise consist with true grace, then dangerous and damnable sins, and this I will hold as a good rule in practical Divinity, that as the want of true piety makes a person (if tempted) apt to be infected with error, so error of judgement, if continued in, doth not only hinder growing, but makes a dangerous decreasing and falling short in true piety, or thus, the stability of the mind and judgement in the faith of the Gospel, and in the true reformed religion and the stability of the heart in grace, and true piety; stand or fall together; flourish or fade away together, lodge or 〈◊〉 together, live or die together.  
First of all (to make good what I assert) let it be well observed that the Scripture finds out the roots of Heresies and errors in the corrupt hearts of men, in some reigning unmortified lust, an unstable Heart makes an unstable Head, and a corrupt affection makes a corrupt Judgement. This may appear in the general from Gal. 5. 20. where Heresies are reckoned among the works of the flesh, Col: 2, 18. where a superstitious mind is called a fleshly mind; 1 Tim: 1. 19 where faith is compared to a precious Treasure carried in a ship; a good conscience to the ship that caries it, the loss of the ship is the loss of the loadning. 2 Tim: 3. 6. 2 Thes: ●… 10. 11, 12. Gal. 6. 12. 2 Tim: 4. 3. 1 Joh, 2. 19 It is therefore a good argument that protestant writers have used against the Pope's infallibility. The Pope hath been and may be impious, profane, sensual, carnal, proud, covetous. Therefore he may dangerously err in his indictment▪ and decrees. Some have derived the original of all the Popish errors from ambition and avarice, or (as others) from the Cardinal's caps, and the Monk's bellies.  
The Apostle john reduceth all the cares, courses, studies, endeavours, opinions or practices, of the Children of this world, to one of these three, 1 joh. 2, 16. the lust of the flesh, peculiarly so called, uncleanness, wantonness, gluttony, drunkenness. The lust of the eyes, when the soul is catched with something from without in the world which tempteth, such a thing is goodly to the eye, it entereth in upon the soul by the senses, riches, houses, lands, brave apparel, ornaments, etc. The pride of life, so called, because where Pride reigns, a man will als soon quite his life, as that thing which his proud Spirit loves, he had rather be dead before he get not his pride satisfied, so that his pride and his life are all one to him, and as it were things convertible.  
You shall find many who have embraced new and erroneous ways, have been led away with the lust of the flesh, Rom. 16, 18▪ Philip, 3: 19 2 P●…t 2, 13, 14, 18. Numb▪ 25. 1, 2, 3, 1 Kings 11. 1. 4, 5. It was the sensual pleasantness of the groves, and high places which made the Jews in so much love with them, that e●…en in the times of Reformation, yet the people still sacrificed in the high places. The lust of the eyes hath drawn away others from the way of truth, and from the true Faith, 2 Pet: 2. 3. 1 Tim: 6. 9, 10, Luke 16. 4. Tit▪ 1. 11. 1 Tim: 6▪ 5, these count gain to be godliness, and have men's persons in admiration for advantage: They will no longer adhere to the profession of the Truth than they may enjoy the world withal, 2 Tim▪ 4: 10. Such a one was that Eccebolus, who under Constantius seemed to be a precise Christian, but afterwards under julian the Apostate, he fell away and became a Pa●…an, yet after all this turned Christian again under the next Christian Emperor.  
The pride of life hath corrupted the judgement of others, and p●…rverted them in the way of Religion, it was the love of pre-eminence whi●…h perverted Diotrephes, 1 ●…o. 3. 9 10. It was pride which made Coreth, Dathan and Abiram cry down the Magistracy of Moses, and the priesthood of Aaron, a●…d cry up the whole congregation as holy, it was the love of a crown that made jeroboam set up his Calves, and make another A'tar, and other priests, and erect that independent Church of his, which should not go up with their hard cases to the Sanhedrin at Jerusalem Henry the fourth of France, who was once a Protestant, changed his Religion for the same cause▪ that he might get a Crown: So did julian the Apostate once a Christian▪ Porphyrius forsook the Christians, that he might be the better avenged upon some Christian in C●…sarea of Palestina, who had done him a wrong, yea there is an innate pride in all men by nature against Jesus Christ, Psal. 2. 3. Luke 19 14. Which pride must be mortified, 2 Cor: 10. 5.  
Secondly, there is a reciprocal influence, as of the will and affections, upon the understanding, so of the understanding upon the will and affections, the will determines the understanding, quo ad exercitium, but the understanding determines the will, quo ad specificationem actus, that is; the will applies the understanding unto, or hindereth it from the discerning of good, and evil; yet the will itself hath not light in itself, but is guided by the light of the understanding; wherefore, as the rain makes vapours, and the vapours make rain, so a bad understanding, makes a bad will, and a bad will: makes a bad understanding, if the eye be single, the body is full of light, Matth. 6. 22. which makes good what the Schoolmen tells us, that bonitas voluntatis dependet à rectâ ratione velut regula, the goodness of the will depends on right reason as ' its rule. See Aquinas, qu: 2ae quest, 19 Art: 3. and the Commentators upon that place. 'Tis to be observed, that sometimes the Scripture speaketh of an error of the judgement concerning the faith, as a fountain and cause of ungodliness, profaneness, Atheism, 2 Tim: 2. 16, 17, 18, 19 Gal: 5. 4. 2 Epist: of john 9 as contrary wise, there is a Light and knowledge, which preserveth from sin and ungodliness, and leadeth the soul in ways of holiness and obedience, Psal: 9 10. and 119. 33. 34 john 17. 17. If the knowledge of God, of his Christ, and of his Word, and Will, and Name, and statutes preserve us from sin, and lead us in the ways of obedience, then by the rule of contraries, error of judgement in these things, will ensnare us in sin and wickedness, for instance, an error concerning God; whether father, joh. 15. 21. son 1 Cor: 2. 8. 1 joh▪ 2. 23. 2 Epis: vers: 9 or holy Ghost, Ioh: 14. 17.  
Thirdly, as the infection of sin spreadeth itself, throughout the whole soul, and all the faculties and powers thereof, so doth the work of the Spirit of God. We find light and holiness, 1 Pet. 2. 9 joined together like the Vrim and Thummim. See also 1 Thes: 5. 23. here is both Soul and Spirit sanctified, which two are plainly distinguished, Heb. 4. 12. The word of God is so quick and powerful▪ as that it pierceth even to the dividing asunder of the Soul and Spirit, if either the intellectuals be not sound, or if the vitals and animals be not right, the word will find it out. A well meaning pious soul; a good heart and affection, which perhaps, a person may sit down satisfied with, will not excuse a corrupt mind, an erroneous spirit; neither will a sound and orthodox judgement excuse a corrupt heart, and inordinate affections: Aristotle himself could distinguish Art and knowledge from virtue, because the most excellent intellectuals, cannot make a man so much as morally virtuous, without the practice and exercise of virtue. Both soul and spirit, both the inferior and superior part of the soul▪ must be sanctified. Reason is as the helm, the affections as the sails, let the helm be stirred never so right, if the wind either blow not at all, or blow cross in the sails, the ship makes no speed in her way, let the wind blow never so fair, and fill all the sails, yet if the helm be off off its hingers, or be not rightly stirred, the ship may quickly run upon a rock, or run a shore where 'tis not saife: so he that hath a sound judgement without good affections, cannot move heaven ward. He that hath good affections, without a sound judgement, will make more haste than good speed: Reason is as the rider: affections as a nimble horse, a man is but in an ill taking, if either this rider mistake his way, or the horse run away with him out of the way, having no reins to govern him, or if the horse be lame and cannot ride.  
Fourthly, consider what the Apostle saith, 2 Tim. 3. 16. 17. He tells us of four ends and uses of Scripture, the first two are commonly referred to doctrinals, the last two to practicals, the Scripture is profitable for Doctrine, for reproof, for correction, for instruction, in righteousness, that the man of God may be perfect, throughly furnished unto all good works. If any of these be wanting, a Christian is not perfect, so much as in the perfection of parts. He is but half a Christian, who is an orthodox believer, if he be not practical also: and he is but half a Christian who is practical, if he be not an orthodox believer. These ends of Scripture do not consist, nor stand sure one without another.  
Fifthly, to be led into all truth, and preserved from error, is a work of the spirit of truth, and this spirit of the truth is the Comforter, and the spirit of sanctification, which spirit the Mediator prayeth the Father to give unto those that are his, Ioh: 14. 16, 17. and 16. 13, 14. 1 Ioh: 2. 27. no promise of being led into all truth, but to those that receive the anointing of the holy Ghost. Isa. 54. 13 Psal: 25. 12.  
Sixthly, by how much a man falls from the truth, by so much he falls from grace, and by how much a man falls from grace, by so much he falls from the truth, for stability in the stat●… of grace, dependeth in a manner upon stability in the truth, for proof whereof mark three Ifs, Christ's, joh. 8. 31. Paul's, Col 1. 23. johnes, 1 joh. 2. 34. Again, stability in the truth, dependeth upon stability in grace: For proof whereof, mark a fourth If, 1 joh. 2. 19 These scriptural Ifs have much in them, and should make us very cautious and headful, that we do not so far deceive ourselves, as to divide what God hath joined together, a sound head and a sound heart, chrysostom exhorteth his hearers, to join Christian virtues, and purity of doctrines together, for saith he, it profiteth us nothing to be orthodox, if the life be vitiated: as upon the other part, a uncorrupt 
De verbis Apost. Ser. 24.  life profiteth nothing without soundness of faith, licentiousness of judgement in Doctrines, will certainly introduce licentiousness of heart and life, in practicals. Arminius himself (although many of his followers have cried up, Septicisme in 
●…rat. de ●…ompon. ●…elig: dissilio.  Religion,) could say that different doctrines produce in a people, a dubitation, or hesitation concerning Religion▪ that this doubting of the truth produceth▪ despairing to find the truth, and thence follows Atheism and Epicurism, yet when Heresies and false Doctrines introduce Atheism & Epicurism, they do but discover those roots of bitterness which were before in the heart. Therefore as Christ tells those Jews that believed on him, if they continue not in his word, they are not his disciples indeed, Ioh: 8. 31. so the Apostle Ioh●… gives this reason, why Simon Mag●…s, Hymeneus, Alexander, Philetus, Me●…ander, Carpocrates, Basilides, Ebion, Cerinthus, and such like, went out and separated from the Church, and from the profession of the truth, because saith he, they were not of us▪ meaning, in respect of lively faith; true grace and regeneration, therefore they went out from us, 1 Ioh: 2. 19 which Text in john, Hierome in the close of his first book upon jeremiah, applies to Heretics in this respect, when they fall away openly, they do but show those very idols of their hearts, which in their in ward parts they worshipped before.  
I will add a seventh reason, look how the Scripture distinguisheth the Elect from those who are of an ungodly life, in the same manner it distinguisheth them who are of an erroneous belief, 1 Cor: 11. 19: the Apostle. 2 Thes: 2. 10, 11. tells us that these who perish, believe a lie: i. e. an error pretending to be a truth, but vers: 13. he gives thanks for the believing Thessalonians, because God had chosen them to sa●…vation, through sanctification of the spirit, and belief of the truth: so that they who believe not the truth, are no more elected, than the uns●…nctified. Our Saviour, Mat: 24. 24. intimateth, that it is impossible that the Elect should be deceived by false prophets, that is, in the same sense, as he that is borne of God, doth not commit sin, 1 Ioh: 3. 9 Christ characterizeth his true disciples, and distinguisheth them from others, not only by obedience and a good life, Mat: 7. 17. 24. and 25. 35. Ioh: 13. 35. but also by light in the eye of the understanding, Matth▪ 6. 22. 23. with Ephes 1. 17. 18. by continuing in his word, Ioh: 8. 31. by knowing his voice, and fleeing from a stranger, Ioh: 10. 4. 5. I hope I have abundantly proved what I undertook, and so I conclude that he said right, who compared truth to the teacher, holiness and righteousness to the ruling Elders: I add where Heresy is the teacher, ungodliness and unrighteousness, are the ruling Elders, a holy Heretic is a Chimaera, and a profane person, believing a right is another.  
But here peradventure some will think, that the great objection lies, may not a profane person have a sound or orthodox judgement in all controverted truth's▪ May not a man understand all mysteries and all knowledge, who yet hath no love, nor true sanctification? 1 Cor: 13. 2. May not a person hold fast the profession of the true faith without wavering, whose heart not withstanding, is not right with God nor steadfast in his Covenant?  
I answer first, where there is but a form of godliness, there is but aforme of knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost, but in two places, a form of knowledge, Rome 2. 20. and a form of godliness, 2 Tim. 3. 5. It is not the true and real form, either of knowledge or godliness, which as they have a true matter, so a true form. He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which had been the proper word for a true form,) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae, speciem pietatis. If we have respect to the notation of the word, 'tis a formation or forming, I may call it a forming without mattering, so that the form of knowledge, more than which an ungodly man hath not, be he never so learned) hath not the truth substance, and reality of knowledge, Theophilact saith, some understand it to be the image, and false resemblance of knowledge, so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing.  
Secondly, there is no sinfulness in the will and affections without some error in the understanding, all lusts which, a natural man lives in, are lusts of Ignorance, 1 Pet, 1. 14. the sins of the people are called the errors of the people, Heb: 9, 7: and the wicked person is the fool in the Proverbs, the natural man receives not the things of the Spirit of God, and what is the reason, because they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor: 2, 14. the world cannot receive the spirit of Truth, because it knoweth him not, Ioh: 14, 17. The ●…opish Doctrines of free will, of Justification by works, of meat, of implicit Faith, of believing the Scriptures because the Church receiveth them, (& what marvel that they do so whose eyes are not opened to see the Sun beam of Divine light in the Scripture itself, which is Spiritually discerned.) Of the Sacraments conferring of Grace, and the like, also the So●…inian tenants that a man is no●… bound to believe any Arti●…le of Faith, nor any interpretation of Scripture, except it agree with his reason, that Pastors and Ministers of the word have not now any distinguishing sacred vocation, authorising them to be the Ambassadors of Christ, to preach and minister the Sacraments more nor other Christians (which is also maintained by a late Erastian writer in the Netherlands.) These and the like errors professed and maintained by them, what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles, which are lurking and secretly seated in the judgements and understandings of natural and unregenerated persons, als well learned as vulearned: these Heretics do but bring forth to the light of the Sun, what is hid within the minds of other unregenerat persons, as in so many dark dungeons: The like I say of t●…e Arminian Doctrine of universal grace; and universal atonement by Christ's death And of Original sin, that it is not properly sin, (which doctrines are common to many Anabaptists, with the Arminians,) the like I say also of the Antinomian doctrines, that Christ hath abolished not only the curse and rigour and compulsion, but the very rule itself of the moral Law; so that they who are under the Covenant of Grace, are not bound to walk by that rule, that they ought not to repent and mourn for sin, that God doth not aff●…ict them for sin, that Faith without the evidence of any marks, or fruits of Sanctification doth assure the soul of its interest in Christ, and what is that scientia media which the jesuits glory of as a new Light, but the very old error of natural men, which looks upon things contingent as not decreed and determined by the will of God, and what is the Erastian way which oppugneth suspension from the Lords Table, Excommunication, and all Church government. 5. What is it but a declaration or manifesto of the proud imaginations of men's corruptions, which say within themselves, Let us break their bands asunder, and cast away their cords from us: And ye take too much upon you Moses and Aaron, seeing all the congregation are holy every one of them, and the Lord is among them. I conclude this point, every natural man hath in his heart, somewhat of Popery, somewhat of Socinianism, somewhat of Arminianism, somewhat of Anabaptism, somewhat of Antinomianism, somewhat of Erastianisme, (and I cannot bu●… add) somewhat of Independency too, so far as it pleadeth for more liberty than Christ hath allowed, and if every man hath a Pope in his belly, as Luther said, than every man hath an Independent in his belly, (for the Pope is the greatest Independent in the world) and 'tis natural (I think) to every man to desire to be judged by no man.  
Thirdly, when an unregenerat or unsanctified person holds last the profession of the Faith, take heed it be not, because he is not yet tempted, nor put to it in that thing which is the idol of his heart, let him be brought to this, either to quite the truth and the faith, or to quite what is dearest to him in the world, and see what he will do in that case. His fruit is but such a●… grows upon the stony ground, but stay till the Sun of persecution arise and scorch him.  
I have the more fully and strongly asserted the inconsistency of Heresy, and holiness, as likewise of sound believing, and profane living, and have showed the joint fading or flourishing of true grace and true holiness, that this being demonstrated and laid down for a sure principle, may lead us to many practical and useful conclusions and corollaries which I will only here point at,  
First, it cuts off the exception of those who cry out against the censuring, suppressing and punishing of Heretics by the Christian Magistrate, as if this were a persecuting of piety or pious persons, when it is indeed a suppressing of a work of the flesh ●…for Heresy is no other, Gal: 5. 20.) and of that which is either the cause or effect, either the usher or page of someimpiety.  
Secondly, it confuteth that most pernic●…ous and cursed opinion, that if a man live well, he may be saved in any Religion or any Faith. Socinus did hold, that all, whether Lutherans, or 
Vide ora●…▪ in au Abrah: Calov●…i. Anno. 1643.  Calvinists, or Anabaptists, or Arians, so that they live well, shall be saved (as hath been observed) he was a follower of Mahomet, for Machomet having compiled his Alcoran, partly out of the Jewish, and partly out of the Christian Tenants, and made it an hotch potch out of both, that he might concili●…t favour unto it among both, he held that every one▪ who lives well, whether Jew or Christian shall be saved, he that holds a man may be saved what ever he believe, may with as much truth hold that a man may be saved what ever he do, or howev●…r helive.  
Thirdly, it stoppeth the mouths of Heretics and Sectaries, who call themselves the godly party, Arrius, Photinus, Socinus, Arminius, and generally the chief heresiarchs, which ever rose up in the Church, have been cried up by their followers, for men of extraordinary piety, as well as parts, all are not sheep that comes in sheep's clothing, a false Prophet is a wolf in sheep's clothing, Math. 7. 15. but it is added, ye shall know them by their fruits, mark by their fruits, not by their green leaves, nor fair flourishes, let them pretend what they will, we must believe the word of the Lord, that one of the marks of those who are approved, is to hold fast Gospel's truths against Heresies, 1 Cor. 11. 19 and by the rules of contraries, those infected with Heresy, are made manifest, not to be approved. If that which I have formerly asserted and cleared from Scripture be a truth, as most certainly it is, than it is no truth, but a most dangerous and grace-destroying doctrine which some hold: 1. viz. That it is to be much questioned; 
Mr. J. Goodwi●… Hagioma styx sect: 634. 65▪  whether any opinions or Heresies (as they are called) be absolutely inconsistent with believing in Jesus Christ (and so damnable, that is, accompanied with eternal damnation) but only that which is formerly contradictory to such a believing. This writer (who is one of the fomenters of the Scepticism of this time) makes much question, whether any error or Heresy be damnable, which doth not formally contradict this proposition, that whosoever believes in Jesus Christ shall not perish, but have everlasting life, but I have showed elsewhere that Heresies denying the Godhead of Jesus Christ, are accompanied with damnation (and no marvel) for whosoever believeth in Christ, and yet believeth not him to be eternal God, doth but believe in a creature, and no creature can redeem us from hell, nor satisfy infinite justice, so are the Heresies concerning justification (which hold that something besides Christ's righteousness, whither our faith, or works is imputed to us to justification) damnable, if continued in, Gal. 5. 4. that if by damnable Heresies we mean, such errors as are of dangerous consequence, and in this respect, justly and deeply condemnable, or censurable by men, many who hold, and publicly maintain damnable Heresies, in this sense may have, yea, and some (as far as men are able to discern, de facto) have true grace and goodness. If he mean that such have true grace and goodness, in that sense, as David, during the time of his continuing in the sin of adultery, or Peter, during the time of his denying Christ, had true grace and goodness; that is, that such do not totally fall away from true grace, but have the seed of God abidi●…g in them: then he pleadeth no better, then as if one should say, the sin of adultery, the sin of denying of Christ, are not damnable sins, at least, not inconsistent with true grace and goodness, but if he will yield that errors of dangerous consequence, which are justly and deeply condemnable, are inconsistent with true grace and goodness in the same sense, as gross sins are inconsistent therewith; that is, that gross and condemnable errors are inconsistent with the souls growing, thriving, prospering, & flourishing, yea, with any lively acting, and putting forth of true grace, yea, that gross errors do greatly and dangerously impair, abate, diminish, weaken, wound, hurt and blast true grace and goodness, and do extremely grieve, and in a great measure quench the spirit of grace: Then he must also grant, that to bear with, or wink at gross er●…ors, is to bear with, or wink at such things as are extremely prejudicial, obstructive, and impeditive to true grace and goodness.  
4. It is but an ignorant mistake, and a dangerous soul deceiving presumption, for a profane loose-liver, or for a close immortified and rotten hearted hypocrite, to think or promise, that he will stand fast in the faith, and hold fast the truth without wavering. Whosoever maketh ship wrack of a good conscience, cannot but make shipwreck of faith too. He that is overcome of a sin, may be overcome of an error too, when he is tempted in that which is the idol of his heart. Therefore let him who would have light from Christ, awake from his sins, Eph. 5. 14. He that hath not pious affections, and thinks his orthodox judgement will make him steadfast in the faith, is as great a fool, as he that thinks to ride without a horse, or a Captain that thinks to fight the enemy without soldiers, or a Mariner that thinks to make out his voyage when his ship wants sails.  
5. They that would have Church censures, put forth only upon Heretics, Apostats, or such as are unsound in the faith, but not upon profane livers in the Church (which was the error of Erastus, and before him, of the Princes and States of Germany, in the 100 Grievances, the Original of which error, so far as I can find, was from the darkness of Popery, for there was an opinion that the Pope might be deposed for Heresy, but not for a scandalous life which opinion Aeneus Silvius, de●…gest is concilii Basil, lib: 1. confuteth, they also upon the other hand, that would have the censure of excommunication put forth upon loose and scandalous livers within the Church, but not for those things, which the reformed Churches call Heresies. So (Grotius annot: on Luke 6. 22. and divers Arminians, divers also of the Sectaries in England.) These I say, both of the one and of the other opinion, do but separat those things which ought not, cannot be separated.  
6. There is cause to set a part days of fasting and prayers, when Heresies and errors abound, as well as when profaneness, and gross wickedness aboundeth in the lives of people, Christ doth in five of his Epistles to the Churches of Asia (to Ephesus, Smyrna, Pergamos, Thyatyra, Philadelphia) take notice of false Teachers, Sects, and erroneous Doctrines, commending the zeal in Ephesus against them, blaming those in Pergamos and Thyatira, for tollerating such amongst them, encouraging those in Smyrna and Philadelphia, by expressing his displeasure against those Sects. No mention of loose and scandalous livers, distinguished from the Sects in those Churches. Either there were such scandalous livers in those Churches at that time, or not. If there were, then observe, Christ mentions not them, but the false Teachers and Sectaries, for although both are condemnable, yet he takes special notice of scandals in Doctrine, and profession, as being matters of the highest treason against him, and the most provoking sins in a Church, as being also the more deceitful, and secret poison honeyed over with plausible pretences, and therefore the more needing a discovery? If there were no such scandalous and profane livers in these Churches. Then note, that Christ will have a great controversy against a Church, which hath false Doctrin●…s, and pernicious Sects in it, although there were never a scandalous person more in it. There is therefore cause to fast and pray, for which Christ makes a matter of controversy against his Churches: If we have prayed away Popery, Prelacy; the old superstitious ceremonies, the Malignant Armies, etc. O let us cry mightily for this also, see if we can pray away Heresies, and pernicious Doctrines, Sects and Schisms.  
7. We must turn away from, and avoid the fellowship of false Teachers, and the spreaders of dangerous Doctrines, not only that we may be steadfast in the truth, but that our hearts may be established with grace, for there are such reasons given in Scripture, for avoiding the company of that kind of men, as highly concern piety, avoid them, because they serve not Christ, but their own bellies, Rom. 16. 17, 18. from such turn away, because they are men of corrupt minds, supposing gain to be godliness, and their dispute breed envy, strife, rail, evil surmisings, 1 Tim: 6. 4, 5. receive them not into your houses, who bring not the Doctrine of Christ, because such have not God, 2 epist. of john vers. 9 10, 11.  
8. Let no man think that opinions are free, more than practices, or that a man runs no hazard of his salvation, by erroneous and heretical opinions. Error of judgement, as well as wickedness of practice, may bring death and destruction upon the soul, Iam: 5. 19 20. 2 Pet: 2. 1. and 3. 16. Gal. 2. 21. Heretics as well as murderers and drunkards, are there excluded from the kingdom of heaven.  
9 If thou wouldst keep thy head from erring, be sure to keep thy heart from erring, Psal: 95. 10. It is a people that do err in their heart, and they have not known my ways, as thou desirest not to be a backslider in the profession of the true faith, be not a backslider in heart, Prov. 14. 14. If thou wouldst be preserved from erroneous opinions, pray for the mortification of thy corruptions, Gal. 5. 20. with 24.  
10. If thou wouldst be firm and stable in the truth, thou must not only have grace in the heart, but be established in grace, Heb▪ 13. 9 Be not carried about with divers and strange Doctrines, for it is a good thing that the heart (he saith not have grace, but) be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace, he that is not established in the present truth: i. e. in the truth of the times, proves himself (or otherwise makes himself) to be unstable in grace. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he that is no profane one; be yet an unstable one, what doth it profit? It is plainly intimated to us, 1 Pet: 5. 8. 9 that such as are not stead fast in the faith, do not resist Satan, but are devoured by him, and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth, if they be not also growing in grace, and making sure their calling and election, and adding one grace to another, wherefore, saith he, I will not be negligent, to put you always in remembrance of these things, (●…to wit, which belong to the establishing of the heart in grace) though ye know them, and be established in the present truth.  
Now that the heart may be established in grace, (and so also in the truth,) let us endeavour to walk always, as under the eye of God, Psal: 16. 8. Heb▪ 11. 27. to improve the promises, and rest upon Christ for stability of heart, 1 Cor: 1. 8. for he is our wisdom and sanctification, as well as righteousness and redemption, ibid. vers: 30. Let us entertain the Spirit of grace, and not grieve him, nor quench him, for by the Spirit of the Lord are we upholden, established, strengthened, Psal: 51. 11, 12. Eph. 3. 16▪  
11. When it comes to a time of try all, and to the sifting of the whole house of Israel, as corn is sifted in a sive, Amos 9 9 they only are made manifest to be approved, in whom there is both sanctification of the Spirit, and belief of the truth, both true piety, and sound judgement, if either of these be found wanting, be sure the other is wanting too; what ever show there may be to the contrary. There is a Text, 1 Cor: 11. 19 worthy to be much and often thought upon in these days; For there must be Heresies, (or Sects) among you, that they which are approved, may be made manifest among you: of which Text moreanone. Now then for as much as the Church is sometimes tried by Heresies, sometimes by persecutions, sometimes by both, sometimes by other tentations, and for our part, we know not what further trials we must endure, before this work be at an end, or before we go off the stage. As we desire to hold out in a time of trial, let us hold fast truth and holiness together, and cast away from us whatsoever maketh us to offend, whether it be the right eye of an erroneous opinion, or the right hand of a sinful will, or the right foot of a carnal affection.   

CHAP. XIII.  
Whether conscionable Christians and such as love the power and practice of piety, can without defiling their conscience, or without a destructive wounding of the power of godliness, embrace and hold the principles of these who call themselves the godly party? Or whether they ought not rather to avoid those who do now Pharisaically and Donatistically appropriate to themselves the name of the godly party, as being indeed, such who under pretence of Zeal, for the power of godliness, hold divers ungodly principles.  
LEt no man here stumble in the threshold, or be scandalised at the case I put: I intent nothing, either against piety, or truly pious persons, but to vindicat both from those principles of impiety, which some maintain and adhere unto, under colour of piety. The Arrians, Ebionites, and Socinians in Poland, have pretended to be the godly party there, in so much that Faustus Socinus wrote a book entitled thus, That the men of the kingdom of Poland, and the great Duchy of Lithuania, commonly called Evangelicks, who were studious of solid piety, ought altogether to adjoin themselves to the Assembly of those, who in the same places are falsely and undescrvedly called Arrians and Ebionites.  
There is as little truth in that pretence, which divers Sectaries now make to the way of godliness, observe but these principles of theirs.  
1. That none ought to be punished for Preaching, Printing, or maintaining any error in Faith or Religion, except it be contrary to the very light of nature.  
Hence it will follow, that none is to be punished for Preaching or publishing these errors: That the Scripture is not the word of God. That Jesus Christ was an impostor or deceaver, for the light of nature will never serve to confute these or such like errors concerning the Scriptures, the truths concerning them, being wholly supernatural. Mr. ay: Goodwin in his Hagiomastix sect: 58. holds, that he who will hold that there is no Christ, is not so pernicious nor punishable, as that man who lives, as if there were no Christ, and one of his reasons is this, because, saith he, the sins mentioned, adultery, theft, etc. are clearly, and at first sight against the light and law of nature, but the denial of the being of such a person as Christ, who is both God and man, is not contrary to any law or principle in nature. I desire that the reader may here observe the words of Mr. Burroughes, in the Epistle dedicatory of his Sermon preached before the house of Peers, Novemb: 26. 1645. For connivance at blasphemies, or damnable Heresies; God forbid, any should open his mouth, these who are guilty herein against the light of nature, should be taken off from the face of the earth; and such as a●…e guilty against supernatural light, are to be refrained and kept from the society of men, that they infect not others. The latter part of that which he saith, I accept, and I would to God, that so much were put in execution. But why no other Heretics, or blasphemers should be taken off from the face of the earth, but those only who are guilty against the light of nature: I find no reason brought for it, and I do not understand how it comes to pass, that any who look so much forward to new lights, should herein fall so far backwark as to the light of nature; or that those who decline the light of nature in matter of Church government, subordination, appeals, and the like, should notwithstanding in matters of faith, which are much more sublime, appeal to the light of nature: There is need of some Oedipus here.  
2. That in controversies or questions of Religion, we must not argue from the old Testament, but from the new. Hence are these exclamations against old Testament Spirits, etc. which might indeed beseem the Manichees, who denied and acknowledged not the old Testament. But to be heard in a reformed Church, among those who acknowledge the old Testament to be the word of God, as well as the new, 'tis most strange.  
Our orthodox protestant writers, condemn as well the Anabaptists, who reject and s●…orne at arguments brought against them from the old Testament, as the Manichees who did repudiat the old Testament, as having proceeded from an evil God. See P▪ Martyr in 1 Cor. 10. 12. Art: proble: theol: loc. 56.  
By this principle they shall not hold it contrary to the will of God under the new Testament, that a man marry his father's brother's wife, this not being forbidden in the new Testament, but in the old. Some indeed of this time have maintained, that it is not unlawful to us to marry within these degrees which are forbidden, Lev: 18. See Mr. Edward's in the third part of Gangraena, pag 3. These hold, 'tis only forbidden to commit fornication with such as are within these degrees, not being married, as if 〈◊〉 were not unlawful to commit fornication with any, be they never so far without these degrees. By the same principle which rejecteth old Testament proofs, they must deny the duty of children under the new Testament, to marry with their parent's consent, and this is one of the foul errors of some Sectaries now adays, that though consent of parents unto children's marriage, was commanded under the law to them that lived then, yet because that was but a ceremony, 'tis now lawful to marry without their consent, because we live under the Gospel. See that same third part of Gangraena, pag: 14. By the same principle they must deny that an oath (be it never so just and necessary) may be imposed by authority▪ Or that the Magistrate ought to put to death, a blasphemer, an incestuous person, an adulterer, a Witch, or the like, (the scriptural warrants which make these crimes capital, being in the old, not in the new Testament.) Saith not the Apostle, 2 Tim: 3. 16. all Scripture (and consequently the lawful examples, and la●…dable precedents of the old Testament,) is given by in spiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning. Is not our justification by faith proved, by the example of Abraham's justification by faith? Rome 4. Doth not Christ himself defend his Disciples there, plucking the ears of corn upon the Sabbath day, by the example of David's eating the show bread, and by the example of the Priests killing of sacrifices upon the Sabbath day, Matth: 12. Yea, those that most cry out against proofs from examples of the old Testament, are as ready as others to borrow proofs from thence, when they think to serve their turn thereby, which Aretius, probl: theol: loc. 56. instanceth in the Anabaptists, who would not admit proofs from examples of the old Testament, yet many of them justified the Bowers bloody war, by the example of the israelites rising against Pharaoh.  
3. That if Sectaries and Heretics make a breach of peace, disturb the State, or do evil against the Commonwealth in civil things, than the Magistrate may punish and suppress them. But Sectaries and Heretics, who are otherwise peaceable in the State, and subject to the Laws, and lawful power of the civil Magistrate, aught to be tolerated and forborn. This is their Kodesh hakkodashim, their holy of holies: indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the compassionate Samaritan, pag: 10▪ john the Baptist, pag: 57▪ The bloody Tenent, Chap: 52. M. S▪ to A. S. pag▪ 53. 54. The ancient bounds, Chap: 1. See now how far this principle will reach. A man may deny, and cry down the word of God, Sacraments, Ordinances, all the Fundamentals of faith, all Religious Worship. One may have leave to plead no Church, no Minister, no Ordinances; yea, to blaspheme Jesus Christ, and God himself, and yet to escape the hand of the Magistrate, as being no troubler of the State. This I gather from Mr. Williams himself in his bloody Tenent, Chap. 6. where he distinguisheth between the spiritual and the civil peace, and clears in the instance of Ephesus: N●…w suppose (saith he) that God remove the candlestick from Ephesus: yea, though the whole worship of the city of Ephesus should be altered. Yet (if men be true and honestly ingenuous to city Covenants, Combinations, and principles) all this might be without the least impeachment or infringement of the peace of the city of Ephesus. So that by their principles, if the city of London were turning peaceably to Mahumetanisme, or Paganism, the Parliament ought not to apply their power for reducing them. If this be not to care for men's own things, not for the things of Christ, what is? And must the Magistrate purchase, or hold them quiet of the state at so dear a rate, as the lose of many souls? What saith Mr. Williams himself Bloody Tenent, chap. 33. It is a truth, the mischief of a blind Pharisee, blind guidance, is greater than if he acted treasons, murderers, etc. And the lose of one soul by his seduction, is a greater mischief, then if he blew up Parliaments, and cut the throats of Kings or Emperors, so precious is that invaluable jewel of ●… Soul. I could wish this written in marble, or recorded upon the Parliament walls, as the confession of one who hath pleaded most for liberty and toleration from the Magistrate, to soul murdering Heretics and deceavers.  
But if any Magistrates will not have respect to the honour of God, and salvation of souls, let them take heed to their own interest▪ When the Church of Christ sinketh in a State, let not that State think to swim: Religion and Righteousness must flourish or fade away, stand or fall together. They who are false to God, shall not be faithful to men. It was a pious saying of Constantine, Quomodo fidem praestabunt Imperato●…i inviolatam, qui Deo sunt persidi? 'Tis more than paradoxal, and I fear no less than Atheistical, which Mr. Williams chap. 70. of the Bloody Tenent, holds, viz. that a false▪ Religion and Worship will not hurt the civil State, incase the worshippers break no civil Law.  
4. That Socinian principle, doth now pass for●… good among divers Sectaries, that a man is bound to believe no more then by his reason he can comprehend. Mr. ay: Goodwin, in his 38. Quaerees concerning the Ordinance, for the preventing of the growing and spreading of Heresies, quaest: 29. tells us, that if reason ought not to regulat, or limit men about the object, or matter of their believing, then are they bound to believe these things, concerning which there is no ground or reason at all, why they should be believed.  
As if this (being understood of humane or natural reason) were an absurdity▪ Divine Revelation in Scripture, or thus saith the Lord, is the ground or reason of believing, or as School men speak, the Objectum formale fidei. But we are bound to believe, because of thus saith the Lord, some things which we are not able to comprehend by our reason; for instance, The Trinity of persons in the God▪ head, the incarnation of the Son of God, his conception of a Virgin, the union of two natures, of God and man in one person. It is therefore a question tending of itself to the subversion of the Christian faith, and so of piety, which that Quaerist there propoundeth, viz. Whether ought any man (at least in sensu comsito) to believe the deepest or highest mystery in Religion, any further or any otherwise, then as, and as far as, he hath reason to judge it to be a truth? The same writer in his Hagiomastix, sect. 90. tells us, that this is sound Divinity, that reason ought to be every man's leader, guide and director in his faith, or about what he is, or aught to believe: and that no ma●… ought to leap wit●… his faith, till he hath looked with his reason, and discovered what is meet to be believed, what not. If this be good Divinity, than Paul's Divinity is not good, Rom. 8. 7. 1 Cor: 2. 14. 2 Cor▪ 10. 5.  
5. That the only right Reformation under the Gospel, is the mortifying, destroying, and utter abolishing out of the faithful and elect, all that sin, corruption, lust, evil, that did flow in upon them, through the fall of Adam. This is true Gospel Reformation, saith Mr. del: Serm. on Heb. 9 10. and besides this I know no other. And after, pag. 11▪ Christ dying for us, is our redemption, Christ dwelling and living in us, is our Reformation. Again, pag: 12. For the taking away transgression for us, and from us, which is the only Reformation of the new Testament, is a work agreeable to none, but the Son of God, as it is written, His Name shall be called JESUS, for he shall save his people from their sins; whereupon all alongs he speaks much against Ecclesiastical Reformation, and pag: 14. He adviseth the Parliament to lay aside their intentions (how pious soever) of the work of Church Reformation, because they are men of war, and the care of this work belongs only to Christ, the Prince of peace.  
This Doctrine, 1. Is destructive to the solemn League and Covenant of the three Kingdoms, obliging them to endeavour the Reformation of Religion in Doctrine, Worship, Discipline, and Government. 2. 'Tis destructive to the Reformation begun by Luther, continued and prosecuted by all thereformed Churches, and by the Independent Churches as well as others. 3. 'Tis contrary to the example of the Apostles themselves, and condemneth them as well as us, for they did not only teach and commend to the Churches, that Reformation which Mr. del calls the mortifying, or destroying of corruption and lust, or Christ dwelling and living in us, but likewise an external Ecclesiastical Reformation, and several Canons concerning the Reformation of external abuses▪ and scandals in the Church: as for instance, that the Churches should abstain from blood, and things strangled; that two or three at most should prophesy in the Church at one meeting; that the men should pray with their heads uncovered, the women covered; that young widows should be no longer admitted to serve the Church in attending the sick▪ and that such widows must be at least 60. years old, and the like▪ 4. This Doctrine puts Jesus Christ himself in the wrong, because he challenged the Churches of Pergamus▪ and Thyatira, for suffering and having amongst them these that taught the Doctrine of B●…laam. ●…5. Mr. del, his doctrine openeth a wide door to the toleration of the grossest and most horrid Idolatries, Blasphemies, Abominations. I●… thousands in the Kingdom should set up the Mass, and bread Worship, or should worship the Sun, or should publicly maintain that there is no God, nor any judgement to come, nor Heaven, nor Hell, the Parliament ought not, may not, (by his doctrine) endeavour the reducing and reforming of such people, or the suppressing of such abominations: these offenders must be let alone till Christ reform them, & mortify sin in them, which is to him the only Reformation now under the Gospel. 6. And while he appropriateth this Reformation to the time of the Gospel since Christ came in the flesh, he doth by necessary consequence hold, that there was no godly or mortified person in the old Testament, and that we must not take Abraham, Moses, David, job, etc. for examples of a personal Reformation, or of true holiness and mortification. As this doth necessarily follow from this Doctrine, so it seems to have been not far from his meaning and intention. For pag: 3. 4. speaking of the time of the old Testament, he saith▪ There was no true Reformation, but under all that outward Religion, men were inwardly as corrupt and wicked as the very Heathen, and without any true Reformation before God, till Christ who was God in the flesh came with the ministration of the Spirit, and then indeed was the time of Reformation. Then he comes to explain what this true Reformation is, viz. The taking away and destroying of the body of sin out of the faithful, etc. Whence it cannot but follow, that there was no such thing before the coming of Christ, as the taking away and destroying the body of sin out of the faithful.  
6. There are divers Arminian and Antinomian Tenants, which very much strengthen the hands of the wicked in his wickedness, yet such Tenants are maintained by many of these, who call themselves the godly party, for instance that of universal atonement, and Christ dying for all men, mark but the title of Mr. Moor's book: The universality of God's free grace in Christ, to mankind proclaimed and displayed, etc. that all might be comforted, encouraged, every one confirmed, and assured of the propitiation and death of Christ for the whole race of mankind, and so for himself in particular.  
Hereby the same sweetness of Gospel comforts, and the same assurance of an interest in Jesus Christ and his death, is imparted and extended to the humbled, and the unhumbled, to the convinced, and to the unconvinced, to the wounded, and to the unwounded, to believers, and to the unbelievers, to the converted, and to the unconverted; as if all and every one were fit to be comforted and capable of an assurance, that Jesus Christ hath redeemed them, and made satisfaction to the Divine justice in their behalf. If this be not to sow pillows, which sinners may securely lie down and sleep upon, what is?  
The like I say of that position which Mr. Sam: Lane in his Vindication of free grace hath oppugned, as an Arminian position, preached and asserted by Mr. J. Goodwin, Natural men may do such things, as whereunto God hath by way of promise annexed grace and acceptation. Which takes away the necessity of preventing grace, and the impotency of nature unto, yea, ' its averseness from any true spiritual good, which can be acceptable unto God: every such exalting of nature, is a depressing of grace, and Ministereth occasion to unregenerat persons to please themselves too much with their present natural estate.  
7. Other Tenants are current among many of that party, which are apt to weaken the hearts and hands of the godly in the exercises of humiliation, repentance, mortification, and fruits of sanctification, by holding that God doth not chastise his children for sin; that there is not so much as a fatherly displeasure, or anger in God against the faults of his children▪ that God seeth no sin in Israel, so much as to afflict them for it in this world; that believers are not bound to live according to the rule of the moral law; that believers are not to be terrified, or at all wrought upon by any threatenings, or by danger and punishment of sin; that believers ought not to try their spiritual estate, or seek assurance of their interest in Jesus Christ, and the Covenant of grace, by any gracious signs or qualifications, or by any fruits of sanctification in themselves, but only by the inward testimony of the Spirit and light of faith, which (say they) are of sufficient credit by themselves, without the help of any marks of grace. It is informed, that among some of the Sectaries of this time, are found these Tenants, that adultery is no sin, and that drunkenness is none neither, but a help to see Christ the better; that there is no resurrection of the dead, nor no hell. See Mr. Edward's, in the third part of Gangraena, pag: 14. 107.   

CHAP. XIV.  
Another most useful case of Conscience discussed and resolved, concerning Associations and Confederacies with Idolaters, Infidels, H●…reticks, or any other known Enemies of truth, and Godliness.  
WHile I have occasion to speak of humane Covenants, it shall not be unprofitable to speak somewhat to that question so much debated, as well among Divines, as among Politicians and Lawyers, whether a confederacy and association with wicked men, or such as are of another Religion, be lawful, yea, or no. For answer whereunto shortly, let us distinguish, 1. Civil Covenants. 2. Ecclesiastical, Sacred or Religious Covenants. 3. Mixed Covenants, partly civil, partly Religious. 
Zeperus. de pol. Mos. lib▪ 6. cap. 4▪ Pelargus in Deut. 7. 1, 2, Par●…us i●… Gen. 14. ●…ivetus in Exod. 23. 32. Tarnovi us tract. de foede●… bus.  The last two being made with wicked men, and such as differ in Religion from us, I hold to be unlawful, and so do the best Writers. When the Israelites are forbidden a Covenant with the Canaanites, special mention is made of their gods, altars, images, Exod. 23. 32. and 34. 13. 14. jud. 2. 2. that no such superstitious, unlawful worship might beetolerated. As for civil Covenants, if they be for commerce or peace, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are allowed according to the Scriptures, Gen. 14. 13. Gen. 31. 44. 1 Kings 5. 12. jer. 29. 7. Rom. 12. 18. Such Covenants the Venetians have with the Turk, because of vicinity: Such Covenants also Christian Emperors of old, had sometimes with the Pagans. It was the breach of a civil Covenant of peace with the Turk, that God punished so exemplarly in Vladyslaus King of Hungary: But if the civil Covenant be such a Covenant as the Grecians 
See Vict●… Srigel. in 7 paralip ●…5. 2▪ Also Zep●…erus, 〈◊〉, Tarnovi●…, ubi su●…. Lava●… in 2 Paralip.▪ ●…5. & in Ezek. 16. 26. P▪ Martyr Loc. Com. Clas. 4. cap 16. Num. 23. & comment. in 1 Reg. 15. ●…7. etc. The same ●…hing is ●…olden by Tostatus in 3. Reg. 15. Quest 14. Corn. 〈◊〉 Lat pied in 3. Pag. 22. 3.  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to join in military expeditions together, of this is the greatest debate and controversy among Writers; for my part, I hold it unlawful with divers good Writers; And I conceive that Exod. 34. God forbiddeth not only Religious Covenants with the Canaanites, but even civil Covenants, vers. 12. and conjugal Covenants, vers. 16. Which is also junius his opinion in his Analysis upon that place. The reason for the unlawfulness of such confederacies are brought. 1. From the Law, Exod, 23. 32. and 34. 12. 15. Deut. 7. 2. Yea God maketh this a principal stipulation and condition upon their part, while he is making a Covenant with them, Exod. 34. 10. 12. jud. 2. 1. 2. and lest it should be thought that this is meant only of these seven Nations enumerate, Deut. 7. the same Law is interpret of four other Nations, 1. Kings 11. 1, 2. so that 'tis to be understood generally against confederacies with Idolaters and those of a false Religion: And the reason of the Law is Moral and perpetual, viz. the danger of ensnaring the people of God: therefore they were forbidden to Covenant either with their gods, or with themselves, for a conjunction of Counsels, and familiar conversation (which are consequents of a Covenant) draweth in end to a fellowship in Religion. 2. From disallowed and condemned examples, as Asa his Covenant with Benhadad, 2. Chron. 16. to vers. 10. And Ahaz, his Covenant with the King of Assyria, 2 Kings 16. 7. 10. 2 Chro. 28. 16. to 23. And if it should be objected, these are but examples of Covenants with Idolatrous heathens, there is not the like reason to condemn confederacies, and associations with wicked men of the same Religion; I answer. 1. It holds à fortiori against confederacies with such of the seed of Jacob as h●…d made defection from true Religion, for Grotius de jure belli & pocis lib. 2. Cap 15. Num. 9 noteth, God would have such to be more abominated than heathens, and to be destroyed from among their people, Deut. 13. 13. Besides this I add. 2. We have in other Scriptures examples, which meet with that case also; for Iehosaphats confederacy with Ahab, 2 Chron. 18. 3. with Chron. 19 2 and after with Ahaziah 2. Chron. 20. 35. are condemned, which made jehosaphat (although once relapsing into that sin) yet afterwards mend his fault, for he would not again join with Ahaziah, when he sought that association the second time, 1 Kings. 22. 49. So Amaziah having associate himself in an expedition with the Israelites, when God was not with them, did upon the Prophet's admonition disjoin himself from them, and take his hazard of their anger: 2 Chron. 25. 7, 8, 9, 10. Lavater upon the place applying that example, noteth this as one of the causes why the Christian Wars with the Turk had so ill success, why saith he, consider what Soldiers were employed, this is the fruit of associations with the wicked. 3. These confederacies proceed from an evil heart of unbelief, as is manifest by the reasons which are brought against Ahaz his League with Benhadad, 2 Chron. 16. 7, 8, 9 and by that which is said against the confederacy with the King of Assyria, Isay 8. 12, 13. for as Calvin upon the place noteth, the unbelievers among the people considering their own inability for managing so great a War, thought it necessary to have a confederacy with the Assyrians; but this was from faithless fears, from want of faith to stay and rest upon God as all-sufficient 4. If we must avoid fellowship and conversation with the sons of Belial, (except where natural bonds or the necessity of a calling tieth us) Psal. 6. 8. Prov. 9 6 and 24. 1. 2 Cor 6. 14, 15. and if we should account God's enemies ourenemies, Psa. 139. 21. then how can we join with them, as confederates and associates, for by this means we shall have fellowship with them, and look on them as friends.  
Now as to the Arguments which use to be brought for the contrary opinion, First 'tis objected that Abraham had a confederacy with Aner, Eschol, and Mamre, Genesis 14. 13. Abraham with Abimelech, Genesis 21. 27. 32 and Isaac with Abimelech, Gen. 26. jacob with Laban, Gen, 31. 44. Solomon, with Hiram, 1 Kings 5. 11. Answ. 1 It cannot be proved that these confederates of Abraham, Isaac, and Solomon were either idolaters or wicked; Laban indeed was an idolater: But there are good interpreters who conceive that Abraham's three confederates feared God; and that Abimelech also feared God, because he speaketh reverently of God, and ascri●…eth to God the blessing and prosperity of those Patriarches.  
'Tis presumed also that Hiram was a pious man, because of his Epistle to Solomon, 2 Chron. 2. 11, 12. however, 2. Those confederacies were civil, either for commerce, or for peace and mutual security that they should not wrong one another, as that with Laban, Gen. 31. 52. and with Abimelech. Gen. 26. 29. which kind of confederacy is not controverted.  
'Tis objected also that the Maccabees had a Covenant with the Romans and Lac●…monians, 1 Macca. 8, and 12. 1, 2. Answ. 1. That Covenant is disallowed by many good Writers; yet 'tis observed from the Story that they had not the better, but the worse success, nor the less but the more trouble following it. 2. The Story itself, 1 Macc. 1. 12. tells us that the first motion of a confederacy with the heathen in those times proceeded from the children of Belial in Israel. Lastly, it may be objected that persons discontented, and of broken fortunes were gathered to David; and that he received them, and became a Captain unto them, 1 Sam. 22. 2. Answ. 1. Some think (and 'tis probable) they were such as were oppressed and wronged by Saul's tyranny, and were therefore in debt and discontented, and that David in receiving them was a type of Christ who is a refuge for the afflicted, and touched with the feeling of their infirmities. 2. Whoever they were, David took care that no profane nor wicked person might be in his company, Psal. 101. yea, Psal. 34. 11. (which was penned at that same time when he departed from Achish and became Captain of those 400 men) he saith to them, Come ye children hearken unto me, I will teach you the fear of the Lord. 3. I shall bring a better Argument from David's example against the joining with such associates in Wa●… as are known to be malignant and wicked, Psal. 118. 7. The Lord taketh my part with them that help me, therefore I shall see my desire upon mine enemies, Psal. 54. 4. The Lord is with them that uphold my soul. Upon this last place, both Calvin and Gesnerus observe, that although David's helpers were few and weak, yet God being in them, and with them, his confidence was that they should prove stronger than all the wicked; he intimateth also, that if he had not known that God was with his helpers, leading and inspireing them, he had looked for no help by them: 2 Chron 25. 7, 8. That David's helpers in the War were looked upon as sincere, cordial, and stirred up of God, may further appear from 1 Chron. 12. where David joineth with himself fidos homines qui idem cum eo senti●…ent, saith Lavater on the place, faithful men of his own mind: he addeth, that they were such as hated Saul's impiety and in●…ustice, and loved David's virtue. Vict. Strigelious calls them, fideles amicos, faithful friends. The text itself tells us, that divers of them joined themselves to David while he was yet in distress and shut up in Zicklag: vers. 1. (which was an Argument of sincerity) also, that some of Benjamin (Saul's own tribe) adjoined themselves to David, and the spirit came upon Amasai, who by a special Divine instinct spoke to assure David of their sincerity, vers. 2. 16, 18. They also who joined themselves with David after Saul's death, vers. 23. were not of a double heart, but of a perfect heart, vers. 33. 38. and they all agreed that the first great business to be undertaken, should be Religion, the bringing back of the Ark: 1 Chron. 13. 3, 4.  
This point of the unlawfulness of confederacies with men of a false Religion is strangely misapplyed by Lutherans, against confederacies with us, whom they call Calvinists: So argueth Tarnovius Tract. de Foederib. But we may make a very good use of it: for as we ought to pray and endeavour that all who are Christ's may be made one in him, so we ought to pray against and by all means avoid fellowship, familiarity, Marriages, and military confederacies with known wicked persons, and such as are of a false or heretical 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 profane 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. judg. 2: 2. And although the letter of the Law mention this in reference to the Canaanites, yet the best reforming Kings of judah applied and executed this Law in taking away the groves and high places abused by the jews in their superstition: And what marvel? If such things were not to be tolerated 
Socrat. hist: lib. 5 Cap. 10.  in the Canaanites, much less in the jews. Theodosius is comm●…nded for his suppressing and punishing Heretics.  
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. jest 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 jud. 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 unbeliever, 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 s●…andalous persons in it. The Apostle gives this check to such, go where they will, they shall find scandalous persons all the world over. There is again a conversing and companying with wicked persons, which natural and civil bonds, or near relations, or our calling tieth 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 heretical or profane persons, whether it be out of love to them and delight in them, or for our own interest or some worldly benefit this is certainly sinful 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 neighbour's souls, by avoiding and warning others to avoid the fellowship of the ungodly, whereby spiritual infection comes. Remember it was but a kind visit of jehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man, 2 Chron. 18. 2▪ 3.  
3 God forbade conjugal 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 doctrinal 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 joined themselves in Marriage with the profane, Gen: 6, 1, 2, 3. jehoram married not an heathen, but the daughter of Ahab; but 'tis marked, he did evil 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 jehoram, who did evil 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 marry 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 show no mercy to those whom he 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 commonwealths, the Magistrate, God's vicegerent ought to cut off such evil doers, as God's Word appointeth to be cut off. David's sparing of joab and Shimei, being partly necessitate thereto, partly induced by political 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 joab and Shimei, 1 Kings 2. 5, 6, 7, 8, 9) are no good precedents or warrants to Christian Magistrates, to neglect the executing of justice. 'Tis a better precedent which David resolveth, upon more deliberately, 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. Mark this all, of what degree or quality soever, without respect of persons, and that early, and without delay. Lastly, and even joab himself was so far punished by David, that he was cast out of his place and command, 2 Sam. 19 3. & 20. 4.  
5. The Law is also to be applied against civil Covenants, not of peace, or of commerce, but of war; that is, a League offensive and defensive, wherein we associate ourselves with idolaters, infidels, heretics, or any other known enemies of truth or godliness, so as to have the same friends or enemies. A covenant of Peace or commerce with such may happen to be unlawful in respect of some circumstances as when Peace is given to those Rebels, Murderers, Incendiaries in the Kingdom, 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 furnish them with the things that they are known to make use of in their idolatry. But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confederacy ingageing us into a War with such associates, 'tis absolutely and in its own nature unlawful: And I find it condemned by good Writers, of the Popish party, of the Lutheran party, and of the Orthodox party. Some of all these are before cited. What holiness God required in the Armies of Israel, see Deut: 23. 9, 11, 12, 13, 14: we may well argue as Isidorus P●…lusiota doth, lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntary, how much less would God suffer such as did voluntarily and wickedly defile themselves. 'tis marked as a part of A●…imelechs sin, Iud: 9 4. that he hired vain and light persons which followed him. God would have Amaziah to dismiss an hundred thousand men of Israel being already with him in a body, and told him he should fall before the enemy if these went with him, because God was not with them, 2 Chron. 25. 7. etc. If they had not yet been gathered into a body, it had been much to abstain from gathering them, upon the Prophet's admonition, but this is much more, that he sends them away after they are in a body, and takes his hazard of all the hurt that so many enraged Soldiers could do to him or his people, and indeed they did much hurt in going back, vers: 13, yet God rewarded Amaziahs' obedience with a great Victory. In the last age shortly after the begun Reformation in Germany, this case of conscience concerning the unlawfulness of such confederacies was much looked at. The city of Strassburg, Anno, 1629. made 
Sleid. come. lib. 7. pag. 106.  a defensive League with Zurik, Berne, and Basil, Qui & vicini erant, & dogmate magis conveniebant, saith Sleidan, they were not only neighbours, but of the same Faith and Religion, therefore 
Ibid: lib: 8 pag. 127, de Helvetiis infoedus recipiendis▪ quod civitates valde cupiebant, Sáxo per Legatos respondet, quoniam de coena Dom. diversum sequantur dogma non sibi licere societatem cum ipsis ullam coire: quanti sit ipsorum conjunctio, propter vires atque potentiam, non se quidem latere, sed eo sibi minime respiciendum esse, ne tristis inde sequatur exitus, quod iis accidisse Scriptura testetur, qui muniendi sui causa, cujusque modi praesidiis usi fuissent. Vide etiam pag. 1 3. Quod si Zuingliani faterentur errorem atque desisterent, comprehendi etiam in hac pace sin minus, tum deserendos, nec auxilii quicquam cis communicandum, neque foedus ullum cum ipsis faciendum esse. Et infra lib. 9 pag. 156. Et recipiendos esse placet in hoc foedus (Smalcaldicum) qui velint atque cupiant modo, Doctrina Augustae propositam in Comitiis profiteantur, & sortem communem subeant.  they made a confederacy with them. About two years after the Elector of Saxony refused to take into confederacy those Eelvetians, because although they were powerful, and might be very helpful to him, yet they differing in Religion, concerning the Article of the Lords Supper, he said, he durst not join with them as confederates, lest such sad things might befall him, as the Scripture testifieth to have befallen those who for their help or defence took any assistance they could get.  
The rule was good in thesi. although in that particular case misapplyed. The very heathens had a notion of the unlawfulness of confederacies with wicked men, for as Victorinus Strigelius on 2 Chron: 25. noteth out of Aeschylus his tragedy, entitled, Seven to Thebes, Amphiaraus a wise virtuous man was therefore swallowed up in the earth with seven men, and seven horses, because he had associate himself with Tydeus; Capaneus, and other impious Commanders marching to the siege of Thebes. Lastly, take this reason for further confirmation, as we must do all to the glory of God, so we must not make Wars to ourselves, but to the Lord; hence the book of the Wars of the Lord, Num: 21, 14, and, the battle is not ours, but the Lords. 1 Sam: 25, 28, 2 Chron: 20, 15. Now how shall we employ them that hate the Lord, to help the Lord? or how shall the enemies of his glory do for his glory? Shall rebels & traitors be taken to fight in the King's Wars? Offer it to thy Governor, as it is said, Mal. 1. see if he would take this well.  
As for the Objections from Scripture, they are before answered. There are many other exceptions of men's corrupt reason, which yet may be easily taken off, if we will receive Scripture light. That very case of jehosophats' confederacy with Ahab, taketh off many of them; for although, 1. jehosophat was a good man, and continued so after that association, not drawn away into Idolatry, nor infected with ahab's Religion, but only assisting him in a civil business▪ 2. Ahab lived in the Church of Israel, which was still a Church, although greatly corrupted, and he was no professed hater of God, (only he had professed to hate Micajah the man of God,) yea, lately before this he appeared very penitent, and some think jehosaphat now judged charitably of Ahab, because of that great humiliation and repentance of his, which God did accept, so far, as to reward it with a temporal sparing mercy, 1 Kings 21. at the end: then follows immediately, Chap: 22. Iehosaphats association with him. Although jehosaphat was also joined in affinity with Ahab, ahab's daughter being married to his son. 3. The enemy was the King of Syria; and jehosaphat doth not join with a wicked Man against any of God's people, but against the infidel Syrians; even as Amaziah was beginning to join with those of the ten Tribes against the Edomites. 4. The cause seems to have been good, as Carthusian on 1 Kings 22. 3. and Lavater upon 
Polit. Christ. lib 7. Cap. 1.  2 Chron: 19 2. note. For Ramoth-Gilead was a city of refuge, pertaining to the Levites in the Tribe of Gad, and should have been restored by the King of Syria to Ahab, according to their Covenant, 1 Kings 20. 34. Daneus▪ brings that same example of Ahabs going up against Ramoth-Gilead, to prove that 'tis just to make war against these who have broken Covenant with us. 5, jehosaphats manner of proceeding, was pious in this respect, that he said to Ahab, inquire I pray thee of the word of the Lord to day, and again, is there not here a Prophet of the Lord besides, he enquireth ultrà, and seeks all the light he could there have in point of conscience from Prophets of the Lord, which makes it probable, that those 400. Prophets did not profess, or were not known to jehosaphat to be Prophets of Baal; but were looked upon as Prophets of the Lord, as Cajetan thinketh. Therefore they answer also in the name of the Lord, the Lord shall deliver it. 'Tis not likely that jehosaphat would desire the Prophets of Baal to be consulted, or that he would hearken to them more, then to the Prophet of the Lord Micajah, yet in this he failed extremely, that he had too far engaged himself to Ahab, before the enquiring at the word of the Lord. How ever it seems, he was by this enquiring, seeking a fair way to come off again. 6. Iehosaphats end was good, Martyr on 1 Kings 22. thinks jehosaphat entered into this confederacy with Ahab, for the peace and safety of his Kingdom, and to prevent a new War between judah and Israel, such as had been between Asa his father, and Baasha King of Israel, for which end also Carthusian ibid. thinks that jehosaphat took ahab's daughter to his son. Yet notwithstanding of all this, the Prophet jehu saith to him, 2 Chron. 19 2. Shouldest thou help the ungodly, or love them that hate the Lord. The LXX: read, hated of the Lord, which comes all to one thing. And lest it should be thought a venial or light matter, headdeth, therefore is wrath upon thee from before the Lord. So that from this example we learn; That let us keep ourselves unspotted of the false Religion, or errors of those with whom we associate, let wicked men seem never so penitent, and our relations to them be never so near, let the common enemy be an Infidel, let the cause be never so good, let the manner of proceeding be never so pious, and the end also good; yet all this cannot excuse, nor justify confederacies and associations with wicked and ungodly men. And if God was so angry at jehosaphat, when there were so many things concurring, as might seem to excuse or extenuate his fault, it being also in him a sin of infirmity only, and not without 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 he might have occasion to come off) how much more will God be angry with such as go on with an high hand in this trespass, casting his word behind them, and hating to be reform.  
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 war 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 unlawful means. God can save by few, as well as by many; yea, sometimes God thinks not fit to save by many, jud. 7. It shall not be the strength of battle, to have unlawful confederates, 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 be made, that he must be gentle and patient towards all, and in meekness, instruct those that oppose themselves, 2 Tim. 2. 24, 25. Answ: 1. Yet he bids us turn away from the wicked, ibid. Chap: 3. 5. We ought in meekness to instruct, even him that is excommunicate, 2 Thess: 3. 15. yet we 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 add 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 Thucydides defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be such a Covenant, as makes us and our confederates 
Keckermde Repub. Sparta. disp. 4. lib. 2. Cap. 20.  to have the same friends and enemies, and 'tis 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 answers 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 'tis 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, till the end of the world, Matth. 13. So when we 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, 'tis 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 only shun to meet and consult with vain persons; who openly show and bewray themselves; but even with dissemblers, or (as the Chaldee) with those that hide themselves, that they may do evil, Psal. 26. 4, 5. We can know better how to do with a whole field of tares, in which is no wheat, than 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 own benefit draweth us thereunto. We neither lose natural bonds, nor require impossibilities, but that we keep ourselves pure, by not choosing or consenting to such fellowship. 5. Distinguish between Infidels, Heretics, wicked persons repenting, and those who go on in their trespass: what ever men have been, yet as soon as the signs of repentance, and new fruits appear in them, we are ready to receive them into favour and fellowship: Then indeed the Wolf shall dwell with the Lamb, and the Cow and the Bear shall feed, their young ones shall lie 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 remain Wolves, etc.  
Let us now, 1: Examine ourselves, whether there be so much tenderness 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 practice of them: And that I may drive home this nail to the head: I add, (beside what was said before) these Reasons and Motives. First, 'tis 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 dreadful judgement? With this spiritual judgement, is oftentimes joined a temporal judgement, as 2 Chrens: 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 sin as by an Echo: 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 people's 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 follows, Ephraim is a cake not turned, hot and overbaken in the nether side, but cold and raw in the upper side. This will prove the fruit of such confederacies and associations, to make us zealous for some earthly or humane thing, but remiss and cold in the things of Christ; to be too hot on our nether side, and too raw on the upper side. Whereas, not mingling ourselves with the wicked: we shall through God's mercy be like a cake turned, that heat and zeal which was before downward, shall now be upward, Heavenward, Godward, let it also be remembered, how both Ahaz, 2. Kings 16. 10. and Asa himself, 2 Chron: 16. 10. (though a good man) were drawn into other great sins, upon occasion of these associations, with the enemies of God and his people: this sin will certainly ensnare men in other sins. 'Tis well said by Calvin upon Ezek: 16. 26. That as we are too prone of ourselves to wickedness, so when we enter into confederacies with wicked men, we are but seeking new temptations, and as it were a bellows to blow up our own corruptions, as wine being mixed with water loseth of its spirits, and white being mixed with black, loseth much of its whiteness: so the people of God, if once mixed with wicked enemies, shall certainly loss of their purity and integrity. Thirdly, as these unlawful confederacies draw us both into great judgements and great sins, so into a great security and stupidity under these great plagues and sins, which will make the estate of such to be yet worse, Hos: 7, 9, after Ephraim's mixing himself among the people, 'tis added, Strangers have devoured his strength, and he knoweth it not, yea, grey hairs are here and there upon him, yet he knoweth it not: although his confederates have distressed him, and not strengthened him, and although there may be observed in him divers signs of a decaying dying condition, yet he knows it not, nor takes it to heart; The same thing is insisted upon vers: 11. Ephraim also is like a silly Dove without heart; They call to Egypt, they go up to Assyria. He is as void of understanding as a silly Dove, whose nest being spoiled, and her young ones taken from her (which the Chaldee paraphrase addeth for explications cause) yet she still returneth to those places where, and among those people by whom she hath been so spoiled; So Israel will still be meddling with those that have done him great hurt. Fourthly, we find that such confederacy or association either with idolaters or known impious persons, is seldom or never recorded in the book of God, without a reproof, or some greater mark of God's displeasure put upon it. If it were like the Polygamy of the Patriarches, often mentioned and not reproved, it were the less marvel to hear it so much debated. But now when God hath so purposely set so many Beacons upon those rocks, and Shelves that we may beware of them, O why shall we be so mad, as still to run upon them? It was reproved in the time of the Judges, Judg: 2, 1, 2, 3. It was reproved in the time of the Kings; Ahabs Covenant with Benhadad, Asa's Covenant with Benhadad, Ahaz his confederacy with the Assyrian; jehosophats association, first with Ahab, then with Ahaziah: Amaziahs' association with those 100000. men of Ephraim, when God was not with them, all those are plainly disallowed and condemned. Moreover that reproof, Ier: 2. 18: And now, what hast thou to do in the way of Egypt, to drink the waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the River? the Chaldee hath thus; what have ye to do to associate with Pharaoh King of Egypt— And what have ye to do to make a Covenant with the Assyrian? Again after the captivity, Ezra: 9 the Jews mingling of themselves with the heathen is lamented. Fifthly, the great and precious promises of God, may encourage us so, as we shall never say to the wicked, a confederacy: for upon condition of our avoiding all such confederacies & conjunctions, God promiseth never to break his Covenant with us, judge 2: 1, 2. and to receive us as his Sons and Daughters, 2 Cor: 6. 14, 16, 17, 18. Sixthly, 'tis one of God's great mercies which he hath Covenanted and promised, I will purge out from among you the Rebels, and them that transgress against me, Ezek. 20, 38. Why should we then forsake our own mercy, and despise the counsel of God against our own souls. Seventhly, as it was in Asa his experience, 2 Chron, 16, 7, 8, so it hath been in our own, God hath done his greatest works for us, when we were most unmixed with such men.  
There is another Objection, which at the writing hereof I have met with: 'tis David's confederacy and association, both with Abner, 2 Sam. 3. 12, 13. and with Amasa, 2 Sam: 19 13. whom according to agreement he made General of his Host, 2 Sam: 20, 4. although both of them had been David's enemies, and born arms against him, Abner being also scandalous, both for his whoredom, 2 Sam. 3, 7. and his treachery against Ishbosheth in aspiring to the Crown (which is collected from his going in unto Saul's Concubine, as Absolom did unto David's afterward) yea for that he had born Arms against David, when he knew that God had sworn to make David King, and so against the light of his conscience, 2 Sam: 39, 18. Answ: 1 Peter Martyr commenting upon those places, dissaloweth David's practice in both these cases, especially his League with Abner. Should we follow these two examples, not being allowed or commended in Scripture? or should we not rather avoid such confederacies, because of many examples thereof, plainly condemned in the word of God? 2. What soever may ●…e conceived to be allowable or excusable in these examples of David, yet it cannot be applied, except in like cases. When David covenanted with Abner, he was but King of Judah, Abner undertakes to bring about all Israel to him, and that he should make him reign over all the tribes, whereas otherwise there was no appearance of David's subdueing of all the other tribes; but by a long and bloody War. Again, when David covenanted and capitulated with Amasa, he was in a manner fled out of the land for Absalon, 2 Sam: 19 9 and 
Sanctius & Corn. a Lapide in 2 Sam. 19  was forced to abide in the land of Gilead beyond Jordan, fearing also (as interpreters observe) that the men of judah having strengthened jerusalem and kept it with a garrison for Absalon, and having done so much in assisting Absalon against David, should grow desperate in holding out against him, hoping for no mercy, therefore he is content to make Amasa General of his Army, upon condition that he would cause the men of judah to bring him back to jerusalem, which Amasa moves the men of judah to do, 2 Sam: 19, 14; for it was done by his authority, as josephus also writeth, nor could it be done without 
Antiq. Jud. lib. 7. Cap. 10. ●…  his authority, for Absalon and Ahitophel being dead, Amasa had the whole power and sole headship of that Army and of all that faction that had followed Absalon. Now then let them that will plead for the lawfulness of confederacies with wicked persons from these examples of David, first make the case alike, that is, that the wicked one have power of an Army, and of a great body of the Kingdom, to make them either continue in Rebellion and enmity, or to come in and submit. Next let it be remembered that both Abner and Amasa did a great service, (which was most meritorious at the hands of men) for the good, peace, and safety of King and Kingdom, and they did it at that time also when David was but weak, & they had power enough to have continued a War against him. Which is a very rare case, and far different from the case of such as have done and are doing all that they can to pervert and misled many thousands of the people of God, instead of reducing many thousands to obedience; as Abner and Amasa did. 3. There are some other answers proper to the one case and the other. There is nothing in the Text to prove, that David made such a Covenant with Abner, as the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that he Covenanted to make him General of his Army, (as afterwards he Covenanted with Amasa,) for at that time he could have no colour of reason for casting joab out of his place, as afterwards he had; Therefore I understand with Sanctius that the League which Abner sought from David, was Foedus pacis, a Covenant of Peace. Hierome readeth, fac mecum amicitias, make friendship with me, for before they had been enemies: So that this League is not of that kind which is chiefly controverted. As for Amasa, I shall not go about (as some have done) to excuse or extenuate his fault in joining with Absalon, as not being from any malice or wicked intention against David his Uncle; But there is some probability that Amasa was a penitent and hopeful man. Sure David had better hopes of him, then of joab: And if it be true which josephus writeth, that before David sent Zadock and Abiathar to the men of judah, and to Amasa, frequent messages came from them to the King, desiring to be received into his favour; how ever Amasa being so willing and ready to do so much for David, when he might have done so much against him, David as he could not do his business without him, so he had some ground to hope well of him; considering withal, that Amasa was not set upon this business by any offence or displeasure at the other party, as Abner was. 4. Even as this example, so far as concerneth the laying aside, and casting off of joab, and not preferring his brother Abishai in his room (both of them being gui●…ty of Abners' blood, 2 Sam. 3. 30. and both of them being too hard for David) helpeth to strengthen that which I have been pleading for.  
The point being now so fully cleared from Scripture, here is the less reason to argue chose from human examples in Christian States and Commonwealths. 
See Mr. Fox. acts and monuments, vol. 2 pag. 86. 9 870. edit. 1489.  The word of God must not stoop to men's practices, but they to it. Yet even among those whose examples is alleged for the contrary opinion, there want not instances for cautiousness and conscientiousness, in choosing or refusing confederates. As namely among the Helvetians or Suitzers. They of Zurik and Berne, when once reform, renounced their League made before with the French King, for assisting him in his Wars, and resolved only to keep peace with him; but would not continue the League of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or joining with him in his Wars. 
See the Estates Principalities and Empires of the world, translated by Grimston, pag: 364. to 370.  And whatsoever were the old Leagues about 300. years ago, mutually binding those Cantons each to other for aid and succour, and for the common defence of their country, and for preservation of their particular rights and liberties, and for a way of decideing controversies and pleas, between men of one Canton and of another (which Leagues are recorded by those that write of that Commonwealth) yet after the Reformation of Religion, there was so much zeal on both sides, that it grew to a war between the Popish and the Protestant Cantons, wherein as the Popish side strengthened themselves by a confederacy with ●…erdinand the Emperor's brother, so 
Acts and moun. ments, ubi supra pag. 872. Sleid. Com. lib. 7. pag. 106 110▪ 120.  the Protestant side, Zurik, Berne, and Basil entered into a confederacy, first with the city of Strasburgh, and shortly thereafter with the Landgrave of Hesse, that thereby they might be strengthened, and aided against the Popish Cantons. The differences of Religion put them to it, to choose other confederates. Nevertheless, I can easily admit what Lavater judiciously observeth, upon Ezek. 16. 26, 27, 28, 29. that Covenants made before true Religion did shine among a people, are not to be rashly broken; even as the believing husband, ought not to put away the unbeleiving wife, whom he married when himself also was an unbeliever, if she be willing still to abide with him. Whatsoever may be said for such Covenants, yet confederacies with enemies of true Religion, made after the light of Reformation, are altogether unexcusable.  
Peradventure some have yet another Objection: this is an hard saying (say divers Malignants) we are looked upon as enemies, if we come not in and take the Covenant, and when we are come in and have taken the Covenant, we are still esteemed enemies to the cause of God, and to his servants. Answ. This is just, as if those traitors, Covenant breakers, and other scandalous persons, from which the Apostle bids us turn away, 2 Tit. 3. 5. had objected, if we have no form of Godliness, we are looked upon as aliens, and such as are not to be numbered among God's people, yet now when we have taken on a form of godliness, we are in no better esteem with Paul, but still he will have Christians to turn away from us: Yea, 'tis as if workers of iniquity living in the true Church, should object against Christ himself, if we pray not, if we hear not the word, etc. we are not accepted, but rejected for the neglect of necessary duties, yet when we have prayed, heard, &c: we are told for all that: Depart from me ye workers of iniquity, I never knew you. Men must be judged according to their fruits, according to their words and works, and course of living; and if any who have taken the Covenant, show themselves in their words and actions, to be still wicked enemies, our eyes must not be put out with their hand at the Covenant.  
If any disaffected shall still insist and say; But why then are we received, both to the Covenant and to the Sacrament, nay, why are we forced and compelled into the Covenant. Answ. 1. If any known Malignant, or complier with the Rebels, or with any enemy of this Cause hath been received, either to the Covenant or Sacrament, without signs of repentance for the former Malignancy, and scandal (such signs of Repentance, I mean, as men in charity ought to be satisfied with,) 'tis more than Ministers and Elderships can answer, either to God, or the Acts and constitutions of this national Church. I trust all faithful and conscientious Ministers have laboured to keep themselves pure in such things. Yea, the General Assembly hath ordained, that known compliers with the Rebels, and such as did procure protections from the enemy, or keep correspondence and intelligence with him, shall be suspended from the Lords-supper, till they manifest their repentance before the Congregation. Now if any after signs, and declaration of repentance, have turned again to their old ways of Malignancy, their iniquity be upon themselves, not upon us. 2. Men are no otherwise drawn or forced into the Covenant, then into other necessary duties. Nay it ought not to be called a forcing or compelling. Are men forced to spare their neighbour's life, because murder is severely punished? Or are men compelled to be loyal, because traitors are examplarily punished? There may, and must be a willingness and freeness in the doing of the contrary duty; although great sins must not go away unpunished. Men are not compelled to virtue, because vice is punished, else virtue were not virtue. Those that refuse the Covenant, reproach it, or rail against it, aught to be looked upon as enemies to it, and dealt with accordingly: yet if any man were known to take the Covenant against his will, he were not to be received. 3. These two may well stand together, to censure the contempt or neglect of a duty, and withal to censure wickedness in the person that hath taken up the practice of the duty. If any Israelite would not worship the true God, he was to be put to death, 2 Chron. 15. 13. but withal, if worshipping the true God, he was found to be a murderer, an adulterer, etc. for this also he was to be put to death. The General Assembly of this Church hath appointed, that such as after admonition, continue in an usual neglect of Prayer, and the Worship of God in their families, shall be suspended from the Lords-Supper, till they ●…mend: Yet if any man shall be found to make Family Worship a cloak to his swearing, drunkenness; adultery or the like, must these scandalous sins be uncensured, because he hath taken upon him a form of godliness? God forbid. 'Tis just so here, refusers of the Covenant, and railers against it, are justly censured: But withal, if wickedness and malignancy, be found in any that have taken the Covenant; their offence and censure is not to be extenuated, but to be aggravated.  
I had been but very short in the handling of this question, if new objections coming to my ears, had not drawn me forth to this length. And now I find one objection more. Some say, the arguments before brought from Scripture, prove not the unlawfulness of confederacies, and associations with Idolaters, Heretics, or profane persons of the same Kingdom, but only with those of another Kingdom. Answ. 1. Then by the concession of those that make the objection, 'tis at lest unlawful, to associate ourselves with any of another Kingdom, who are of a false Religion, or wicked life. 2. If familiar fellowship, even with the wicked of the same Kingdom be unlawful, then is a military association with them unlawful; for it cannot be without consulting, conferring, conversing frequently together. It were a profane abusing, and mocking of Scripture to say, that we are forbidden to converse familiarly with the ungodly of another kingdom, but not with the ungodly of the same kingdom, or that we are forbidden to marry with the ungodly of another Kingdom, but not with the ungodly of the same Kingdom, for what is this, but to open a wide gate upon the one hand; while we seem to shut a narrow gate upon the other hand? 3. Were not those military associations, 2 Chron▪ 19 2. and 25. 7, 8. condemned upon this reason, because the associates were ungodly, haters of the Lord, and because God was not with them. Now then, à quatenus ad omne, the reason holds equally against associations with any, of whom it can be truly said, they are ungodly, haters of the Lord, and God is not with them. 4. God would have the Camp of Israel altogether holy and clean, Deut. 23. 9 to 14▪ clean from whom? not so much from wicked heathens (there was not so much fear of that) as from wicked Israelites. 5. Saith not David, I will early destroy all the wicked of the land, Psal. 101. 8. and, Depart from me all ye workers of iniquity, Psal. 6. 9 How can it then be imagined, that he would make any of them his associates, and helpers in War.  
Amandus' Polanus Comment, in Ezek: 16▪ 26, 27, 28. Qui Ecclesiae scortationem, hoc est idololatriam vel falsam doctrinam, & confederationes cum impiis reprehendit, non est Hereticus, non est Schismaticus, non est ingratus adversus matrem Eccelesiam: Alioqui●… etiam Ezekiel cum Jeremiâ, aliisque Prophetis, fuisset Hereticus, aut Schismaticus, aut ingratus.   

CHAP. XV.  
Of uniformity in Religion, worship of God, and Church Government.  
THe word Uniformity is become als odious to divers who plead for Liberty and Toleration, as the word Conformity was in the Prelates times. Hence proceeded Mr Delles book against uniformity, and Mr Burtons' book, entitled, Conformities deformity. I confess my love and desire of uniformity hath not made me any whit to depart from my former principles against the Prelatical conformity, or the astricting of men's consciences (at least in point of practice and observation) to certain rites, whether unlawful or indifferent in their own nature, under pain of censure. Yet I must needs justify (as not only lawful, but laudable) what the solemn League and Covenant of the three Kingdoms, obligeth us unto, namely to endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in one Confession of Faith, one Directory of Worship, one form of Church Government and Catechism.  
It is always to be remembered, that good things, yea the best things may be dangerously abused by the corruptions of Men, especially when the times are generally corrupted. Luther had reason in his time, and as the case stood then, to decline a general Synod of Protestants for unity in ceremonies (which some moved for) before the doctrine of Faith, and the substance of the Gospel was settled. He said the name of Synods and Counsels was almost als much suspected with him, as the name of free will, and that he would have the Churches freely and voluntarly to comply and conform in external rites, by following the best examples in these things, but by no means to be compelled to it, or snares prepared for the consciences of the weak. See Melchior Adamus in vit: Lutheri pag: 128, 129. But if Luther had found als good opportunity and als much possibility of attaining a right uniformity in Church government and Worship, as God vouchsafeth us in this age, I do not doubt, but he had been more zealous for it, than any of us now are, or if he had been in calvin's stead, I make no question he had done in this business as Calvin did. So that we ought to impute it rather to their times and places in which they lived, then to the difference of their Spirits, that Luther's zeal was wholly spent upon the doctrine of Free grace. Calvin's zeal did also extendit self to Discipline, about which Luther was unwilling to make any business at all. But for further satisfaction to truly tender consciences, and that they may not fear we are leading them back again to Egypt, I desire that these particular differences between the Prelatical Conformity, and the Presbyterial uniformity according to the Covenant, may be well observed.  
First, they did after the Heathenish and Popish manner affectat ceremonies, and a Pompous external splendour and spectability, and made the Kingdom of God come with observation. 
Mentes humanae mirifice c piuntur & fascinantur ceremo nialium splendore & p●…mpa Hospin: epist: ante lib de orig: monacho.  We desire to retain only the ancient Apostolical simplicity and singleness, and we conceive the fewer ceremonies, the better, knowing that the minds of people are thereby inveagled and distracted from the spiritual and inward duties.  
2. Much of the Prelatical Conformity consisted in such things as were in themselves & in their own nature unlawful, and contrary to the word. Show us the like in any part of our uniformity, then let that thing never more be heard of. Uniformity in any thing which is unlawful is a great aggravation of the sin.  
3 They conformed to the Papists, we to the example of the best reformed Churches, which differeth als much fr●…m their way, as she that is dressed like other honest women distereth from her that is dressed like a whore.  
4. The Prelatical conformity was for the most part made up of sacred ceremonies, which had been grossly and notoriously abused either to Idolatry or Superstition, and therefore being things of no necessary use, ought not to have been continued, but abolished as the brazen serpent was by Hezekiah.  
But in our uniformity now excepted against, I know no such thing (and I am confident no man can give instance of any such thing in it) as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use, and hath been notoriously abused to idolatry or superstition, if any such thing can be found, I shall confess it ought not to be continued.  
5. They imposed upon others and practised themselves ceremonies (acknowledged by themselves to be in their own nature merely indifferent, but looked upon by many thousands of godly people, as unlawful and contrary to the word) to the great scandal and offence of their brethren. Our principle is, that things indifferent ought not to be practised with the scandal and offence of the godly.  
6. Their way was destructive to true Christian Liberty both of Conscience and practice, compelling the practice and conscience itself, by the mere will and authority of the Lawmakers. Obedite praepositis was the great argument with them to satisfy consciences, Sic volo, sic jubeo, sit pro ratione voluntas. We say that no Canons nor constitutions of the Church can bind the conscience nisi per & propter verbum Dei, i.e. except in so far as they are grounded upon and warrantable by the word of God, at least by consequence, and by the General rules thereof. And that Canons concerning things indifferent bind not extra casum scandali & contemptus, i, e. when they may be omitted without giving scandal, or showing any contempt of the Ecclesiastical authority.  
7. The Prelatical ordinances were after the commandments and Doctrines of men, as the Apostle speaks, Col: 2, 22. compare Mat: 15. 9 But in vain do they worship me, teaching for doctrines the commandments of men. Where doctrines may fitly express the nature of significant mysterious ceremonies (such as was the Pharisaical washing of hands, cups, tables, etc. to teach and signify holiness) all sacred significant ceremonies of man's devysing, we condemn as an addition to the word of God, which is forbidden no less than a diminution from it. Let many of those who object against our uniformity, examine whether their own way hath not somewhat in it, which is a sacred significant ceremony of humane invention, and without the word; for instance, the anointing of the sick in these days when the miracle is ceased, the Church Covenant, etc. For our part, except it be a circumstance, such as belongeth to the decency and order, which ought to appear in all humane societies and actions whether civil or sacred, we hold that the Church hath not power to determine or enjoin any thing belonging to Religion: And even of these circumstances we say that although they be so numerous and so various, that all circumstances belonging to all times and places could not be particularly determined in Scripture, yet the Church ought to order them so, and hath no power to order them otherwise, then as may best agree with the general rules of the Word. Now setting aside the circumstantials, there is not any substantial part of the uniformity according to the Covenant, which is not either expressly grounded upon the word of God, or by necessary consequence drawn from it, and so no commandment of men, but of God.  
Other differences I might add, but these may abundantly suffice to show that the Prelatical conformity and the Presbyterian uniformity are no less contrary one to another, than darkness and light, black and white, bitter and sweet, bad and good.  
And now having thus cleared the true nature and notion of Uniformity, that it's altogether another thing from that which its opposers apprehend it to be, the work of arguing for it may be the shorter and easier, M ●, Dell in his discourse against uniformity, argueth against it both from nature and from Scripture. I confess if one will transire de genere in genus, as he doth, its easy to find a disconformity between one thing and another, either in the works of Creation, or in the things recorded in Scripture. But if one will look after uniformity in uno & eodem genere, in one and the same kind of things (which is the uniformity we plead for) than both nature & Scripture giveth us precedents not against uniformity, but for it. It is a maxim in natural Philosophy, that motus Coeliest semper uniformis velocitate, the Heavens do not move sometime more slowly, sometime more swiftly, but ever uniformly. God himself tells us of the sweet influences of Pleyades, of the bands of Orion, of the bringing forth of Mazaroth in his season, and of the other ordinances of Heaven, which all the power on earth cannot alter nor put out of course, job 38, 31, 32, 33. of the sea which is shut up within the decreed place, & within the doors and bars which it cannot pass, vers: 10, 11. And generally all the great works which God doth there discourse of, each of them in its own kind is uniform to itself: So likewise, Psal: 104. Hath not God said, that while the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, day and night shall not cease, Gen▪ 8, 22. If there were not an uniformity in nature, how could fair weather be known by a red sky in the evening, or foul weather by a red and lou●…ing sky in the morning? Mat: 16, 2, 3. If there be not an uniformity in nature, why saith Solomon, The thing that hath been, it is that which shall be, and there is no new thing under the Sun? Eccl. 1. 9 is it not an uniformity in nature that the St●…rk in the heavens knoweth her appointed times, and the Turtle, and the Cranmer, and the Swallow observe the time of their coming, jer. 8. 75. Is not that an uniformity in nature? Io. 4. 35. There are yet four moneths and then cometh harvest? As the Apostle saith of the members of the body which we think to be less honourable, upon these we bestow more abundant honour, 1 Cor. 12. 23, so I may say of these things in nature which may perhaps seem to have least uniformity in them (such as the waxing and weaning of the Moon, the ebbing and flowing of the Sea, and the like) even in these a very great uniformity may be observed.  
As for Scripture precedents, There was in the old Testament a marvellous great uniformity both in the substantials and rituals of the worship and service of God. For instance, Num. 9 3. 'tis said of the Passeover, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it. Exod. 12, 49. One Law shall be to him that is homeborn, & unto the stranger that sojurneth among you. Another instance see in the Sacrifices, Levit, first 7. chapters. Another instance Act. 15, 21. For Moses of old time hath in every city them that preach him, being raed in the Synagogues every Sabbath day. A fourth instance in the courses and services of the Priests and Levits, 1 Chron, 23, 24, 25, & 26. Luke 1. 8, 9 The like in other instances.  
Of the Church of the new Testament, it was prophesied, that God would give them one way, aswell as one heart, Ier: 32. 39 that there shall not only be one Lord, but his Name one, Zack: 14. 9 We are exhorted to walk by the same rule, so far as we have attained, that is, to study uniformity, not diversity in those things which are agreed upon to be good and right, Phil. 3. 16. Doth not the Apostle plainly intimat and commend an uniformity in the Worship of God, 1 Cor. 14. 27. If any man speak in an unknown tongue, let it beby two, or, at the most, by three, and that by course, and let one interpret, verse 33. for God is not the author of confusion, but of peace, as in all the Churches of the Saints, vers. 40. Let all things be done decently and in order. He limiteth the Prophets to that same number, of two or three; even as he limiteth those that had the gift of tongues, vers, 29. And was it not a great uniformity, that he would have every man who prayed, or prophesied, to have his head uncovered, and every woman covered, 1 Cor. 11. Doth not the same Apostle, besides the Doctrine of faith, and practical duties of a Christian life, deliver several Canons to be observed in the Ordination and Admission of Elders and Deacons, concerning widows, concerning accusations, admonitions, censures, and other things belonging to Church policy, a, appear, especially from the Epistles to Timothy and Titus? And 1 Cor: 16. 1, 2. he will have an uniformity between the Churches of Galatia, and of Corinth, in the very day of putting forth their charity. Now concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so do you, upon the first day of the week, let every one of you lay by him in store, etc. In the ancient Church, although there was not an uniformity in all particulars among all the Churches; for instance in the point of fasting, some fasting on the Sabbath, some not, some taking the Lords-Supper fasting, some after meals, which differences in fasting, gave occasion to the old rule: dissonantia ●…ejunii non dissolvit consonantiam fidei. Although likewise, there was a great difference between the custom of one Church and another, in the time and manner of celebrating the Lords-Supper. And in other particulars, as Augustine, Socrates and the Author of the Tripartite History, record unto us. Yet the Centuryes and other ecclesiastical Historians, show us in every Century, a great uniformity in those ancient times, even in very many things belonging to Church government, and form of Worship. Neither can any man doubt of the great uniformity in the ancient Church: Who is not a stranger to the Canons of the ancient Counsels. And although Irenaeus and others justly blamed Victor Bishop of Rome, for excommunicating the Churches of Asia, and the Quartodecimans, because of their disconformity, in keeping of Easter, yet the endeavouring of the nearest uniformity in that particular, was so far from being blamed, that it was one cause (though neither the sole nor principal) of the calling and conveening the Council of Nice, which Council did not leave it arbitary to every one, to follow their own opinion concerning Easter, but by their Canon determined, that it should not be kept upon the same day with the Jews, that is, upon the 14. day of the month.   

CHAP. XVI.  
Whether it be lawful, just, and expedient, that there be an ordinance of Parliament, for the taking of the solemn League and Covevenant, by all persons in the Kingdom, under a considerable penalty. Or an answer returned to a Gentleman, who had consulted a friend concerning this question.  
FIrst of all, that I may rightly deduce and state the matter of fact, 'tis to be remembered.  
That the solemn League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty, and that which the common enemies, have mainly endeavoured with all their might to overthrow.  
That the chief motive to engage Scotland, was professed to be the Reformation of Religion, and uniformity according to the Covenant.  
That the League and Treaty between the two Kingdoms, is in pursuance of the ends of the Covenant, especially the v ends of Religion.  
That the declaration of both Kingdoms, emitted to other Nations, doth hold forth to the world, that our war is for the ends of the Covenant, and that we should never lay down arms, till these were obtained.  
That by order of Parliament, the Covenant was turned in Latin, and sent abroad to the reformed Churches, with letters from the Assembly of Divines.  
That upon the former assurances, the Church and Kingdom of Scotland, the Parliaments of both Kingdoms, the Assembly of Divines, the city of London, and many thousands in England, have taken the Covenant, and have sworn most solemnly, that they shall constantly, really, and sincerely, during all the days of their life-time, with their lives and fortunes, stand to the performance of it. And both Kingdoms have suffered the loss of their goods cheerfully, laid out their means, and laid down their lives resolutly in pursuance thereof.  
At the Treaty of Uxbridge, 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 Kingdoms.  
And that now the King's answer to the Propositions is delayed, the house of Commons have thought fit, to turn the Propositions into Ordinances, to show their constant resolution of adhering thereto, and that they may be of greater force, and receive the better obedience from the Subjects, have converted the Propositions for civil 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 real evidence, that we do not s●…ek the things of this world in the first place, and the Kingdom of Heaven, and the righteousness of it in the last; Much less, 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 solemn vows made in time of our greatest dangers, and when after our vows, God hath begun to deliver us, and hath dissipated our Enemies, we should now grow weary of paying, and performing those vows. 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 bless 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 worn or moth-eaten garment? God forbid.  
2. If the taking of the solemn League and Covenant, be not enjoined by authority of Parliaments, under a penalty, but left arbitrary, this were an opening in stead of shutting of the door unto as many as are apt and inclinable ●…o refuse and oppose the Covenant, yea, to as many as write or speak against it, and maintain opinions or practices contrary to it. The impiety and obstinacy of such persons, if not punished, but connived at, or tacitly permitted by the Parliaments, involveth them and the Nation as partakers of the sin, and so consequently of the judgement.  
Although the oath which joshua and the Princes of Israel made to the Gibeonites, was made unadvisedly, and without ask counsel from the mouth of the Lord, yet some hundred years after being broken, that breach brought a national judgement, till justice was done upon the offenders. How much more may a national judgement be feared, if even in our days the contempt and violation of a most lawful and sacred oath, be winked at? Surely God will not wink at their sin, who wink at his dishonour. Better not to have vowed, than not to pay and perform.  
3. When King josiah made a solemn Covenant (the effect whereof was a through Reformation, the taking away of the ancient and long continued high places, the destroying of Baal's Vessels, Altars, Priests, etc. 2 Kings 23. through out) he did not leave this Covenant arbitrary: But he caused all that were present in jerusalem, and Benjamine to stand to it, 2 Chron. 34. 32. In all which he is set forth as a precedent to Christian Reformers, that they may know their duty in like cases.  
4. All who did take the solemn League and Covenant are thereby obleiged in their several places and callings (and so the houses of Parliament in their place and calling) to endeavour the extirpation of Popery, Prelacy, Heresy, Schism, Superstition, and profaneness. How is this part of the oath of God fulfilled, if the Covenant itself, made for the extirpation of all these, be left arbitrary?  
5. The Vow and Protestation was not left arbitrary. For by the vote, july 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 solemn League and Covenant must be at least more effectual than the Protestation, for the narrative, or preface of the Covenant, holdeth forth the necessity of the same, as a more effectual means to be used, after other means of Supplication, Remonstrance, and Protestation.  
6. This same solemn 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 enjoined, that it be solemnly taken in all places throughout the Kingdom of England, and dominion of Wales. And withal, 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 think 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 address himself to the Presbytery: and bring with him a testimony of his taking the Covenant of the three Kingdoms. Again, by the ordinance for election of Elders, dated the 19 of Aug: 1645. No member of any Congregation, may concur or have voice in the choosing of Elders, but such as have taken the national Covenant.  
7. In the first Article of the Treaty between the Kingdoms, signed Novemb: 29. 1643. 'Tis agreed and concluded, that the Covenant be sworn and subscribed by both Kingdoms, not that it shall be taken by as many as will in both Kingdoms, but that it shall be taken by both Kingdoms. How shall this be performed, if it be still left arbitrary?  
8. In the Propositions of peace, 'tis plainly supposed and intimated, that the taking of the Covenant shall be enjoined under some penalty. Otherwise we have not dealt faithfully, neither with God nor man, in tendering that second Proposition to the King, concerning his consent to an act of Parliament in both Kingdoms respectively, for the enjoining the taking of the Covenant, by all the Subjects of the three Kingdoms with such penalties as by mutual advice of both Kingdoms, shall be agreed upon.  
9 If other Propositions of peace be turned into Ordinances, and this of the Covenant not so, it will strengthen the calumnies cast upon the Parliament by the Malignant party, that they have had no intention to settle Religion according to the Covenant, but that they entered into the Covenant for bringing in the Scots to their assistance, and for gaining the good opinion of the reformed Churches.  
10. It will also be a dangerous precedent to separat between the legislative power, and the corrective or punitive power. For if after the ordinance of Parliament enjoining and ordaining that the Covenant be taken universally throughout the whole Kingdom, there be no sanction nor penalty upon these who shall refuse it, let wise men judge, whether this may not expose the authority of Parliament to contempt.  
11 I shall conclude with this Syllogism, That which is not only sinful in itself, but a great dishonour to God, a great scandal to the Church, & with all a disobedience to the lawful Ordinance of authority, may and aught to be punished, by this Christian and reforming Parliament. But their offence which still refuse to take the Covenant, is not only sinful in itself, but a great dishonour to God, a great scandal to the Church, and with all a disobedience to the lawful Ordinance of Authority.  
Therefore the offence of these who still refuse to take the Covenant, may and aught to be punished by this Christian and reforming Parliament.  

Objections answered.  
1. Object. The Covenant ought not to be compulsory but free: Good things grow evil when men's consciences are thereunto forced▪ Answ. 1. An Ordinance enjoining the taking of it under a certain penalty, were no other compulsion, than was used by King josiah and others, yea by this present Parliament upon their own Members, and upon Ministers to be ordained, as is evident by the passages above expressed. The Parliament hath also by their Ordinance dated the 23. of August 1645. imposed the Directory of Worship under certain mulcts and penalties to be inflicted upon such as do not observe it, or preach or write against it. 2. 'tis no tyranny overmens' consciences, to punish a great and scandalous sin (such as the refusing and opposing of the Covenant, or a divyding from it) although the offender in his conscience believe it to be no sin, yea peradventur believe it to be a duty. Otherwise it had been tyranny over the Conscience to punish those who killed the Apostles, because they thought they were doing God good service, Ioh: 16, 2. Thirdly, if they who make this Objection be so tender of men's consciences, why would they keep up an Army when there is no Enemy, and continue taxes and burdens upon the exhausted Counties, which are altogether against the consciences of the generality of people in the Kingdom. If in these things they will have the conscience of any to be forced, and in the Covenant the consciences of some left at liberty, this is not fair and equal, and it will be generally apprehended, that such men study their own interest more than the Public.  
2. Object: The Covenant was occasional, and temporary, being made upon the occasion of the prevalency and growing power of the Enemy (as is mentioned in the narrative) which foundation being taken away, the superstructure cannot stand. Answ. 1. Ex malis moribus bonae nascuntur Leges. Shall we therefore be no longer bound to obey and maintain good laws, because the evils which gave occasion to their making have ceased. 2. The Covenant doth in express words oblige us constantly, and all the days of our lives, to pursue the ends therein expressed. So that to hold it but a Temporary obligation is a breach of Covenant. 3. There is not any one of the ends of the Covenant which is yet fully attained. The very Directory of Worship is not observed in most places of the Kingdom. Neither is the abolitione of Prelacy, and of the Book of common prayer yet established by Act of Parliament. 4. If we had attained the ends of the Covenant (which we have not) yet non minor est virtus quam quaerere parta tueri, and the recidivation may prove worse than the first disease.  
3. Object. Some things in the Covenant are disputable, for instance, good and learned men differ in their opinions about Prelacy. Answ: 1. The oath of Supremacy was much more disputable, and great disputs there were among good and learned men about it, yet it hath been imposed upon all Members of Parliament. 2. If the very materials of the Covenant be stuck at, whether they be good in themselves, there is the greater danger to leave all men to abound in their own sense, concerning things of the highest consequence.  
4. Object: The Army which hath served us so faithfully and regained our Liberties, shall by this Ordinance lose their own greatest Liberty, which is the Liberty of their consciences▪ Answ: 1. In the Ordinance and Instructions of Parliament dated the 2 Feb: 1643. It was ordained that the Covenant should be speedily sent to my Lord General, and the Lord Admiral, and all other Commanders in Cheiff, Governors of Towns, etc. to the end it may be taken by all Officers and Soldiers under their command. I hope the Parliament did not here take from their Army the Liberty of their consciences. 2. The Army must either take Laws from the Parliament, or give Laws to the Parliament. If they will as the Parliaments servants, submit themselves to the Ordinances of the Parliament (which hath ever been professed they would do) than the objection is taken away. But if they will be the Parliaments Masters or fellows, and Independent upon the Parliament itself, and at liberty to reject as they list so good or wholesome an Ordinance a●… the taking of the Covenant, than God have mercy upon us, if the Parliament do not preserve their own rights and privileges, with which the Kingdom hath entrusted them. 3. If an Ordinance imposing the taking of the Covenant under a considerable penalty, be to the Army scandalum acceptum. The not passing of such an Ordinance will be scandalum datum to the city of London, and to many thousands of the godly and well affected of the Kingdom, both Ministers and People, who have faithfully adhered to, and served the Parliament, and will still hazard their lives and fo●…tunes in pursuance of the ends of the Covenant; yea, a horrible scandal to the reformed Churches abroad, whose hearts were once comforted and raised up to expect better things. 4. God forbid, there be any such in the houses of Parliament, as would admit of deformation instead of Reformation, and all manner of confusion in place of government. Would not this be the ready way to banish all Religion, and open a door for all sorts of Schism and Heresy? And shall this be the fruits of the Labours, blood and expenses of the three Kingdoms, in place of Reformation and Uniformity, to admit of such a Liberty and horrible confusion? Let it not be told in Gath, nor published in Askelon, lest the Philistims rejoice, lest the daughters of the uncircumcised triumph.    

CHAP. XVII.  
Of Infant Baptism.  
MAster Tombs in his Apology for the two Treatises, and appendix concerning Infant Baptism, inserts a letter to Mr. Selden, pag. 90. in which he intimateth his opinion, that Paedobaptism did not succeed into the room of circumcision, wherein he saith, he was the more confirmed, having read of Baptism, used among the Jews before the time of john Baptist, in their admitting of Proselytes, and that therefore john was not accused for Baptising, as if that had been a Novation or new rite introduced, but for Baptising without authority.  
I do not marvel that Mr. Tombs is so cautious, that Baptism should not be thought to succeed into the room of circumcision, for so he should make baptism 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 judaicis, pag: 13. tells us) because their forefather Ishmael was circumcised about that age, then to the circumcision of the eight day, ordinarily 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 baptism hath succeeded into the room of circumcision: which is also the common and received opinion of Divines. However, because Mr. Tombs doth rather think that the Christian baptism, succeedeth to that baptism used among the Jews in their admission of Proselytes, this hath Ministered occasion to me, to apply my thoughts, to search a little into the Original of Baptism by ●…ater, and whether the Original thereof, or that which God had respect unto in the institution thereof, maketh any thing against, or for Infant-baptisme.  
That Baptising with water is a divine institution, is plain from john 1. 33. He that sent me to baptise with water, the same said unto me, upon whom thou shalt see the Spirit descending, etc. 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 navel was not cut, neither was thou washed in water to supple thee, etc. Where the Chaldee saith, The Congregation of Israel was like unto a child cast out into the open field, whose navel 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 applieth it to 
Hier. in Ezech. 16. & in aqua non es lota in salutem. Cruenta infantium corpora, statim ut emittuntur ex utero lavari solent. Ita ut generatio spiritualis, lavacro indiget salutari. Nullus enim mundus à sorde nec si unius quidem diei fuerit vita ejus, & in Psalmis legitur: In iniquitatibus conceptus sum, & in delictis concepit me mater mea. Secunda nativitas solvit primam nativitatem. Scriptum est enim. Nisi quis renatus fuerit ex aqua & Spiritu Sancto, non potest intrare in regnum dei. Multaque sunt lavacra quae Ethnici in Mysteriis suis, & Haeretici pollicentur, qui omnes lavant, sed non lavant in salutem. Propterea additum est, & aqua non es lota in salutem. Quod quidem non solum de Haereticis, sed de Ecclesiasticis intelligi potest; qui non plena fide accipiunt Baptismum salutare.  Baptism, as being necessary even to Infants who are in their blood and siufull pollution, and have therefore need to be washed in the Laver of regeneration, and baptised.  
Not only the Hebrews, but the Heathens had a custom of washing Infants soon after their birth, in those hot 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 custom 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 Baptism by water related to that in Ezech: 16. 4. So also to the Typical Baptism 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 baptised 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) showeth that as their Sacraments could not profit them to salvation, they living in sin and provoking God after they had received those Sacraments, no more can our Sacraments profit us, if we sin as they did. For their privileges were the same with ours. The Manna and Water out of the Rock was the same for substance and signification to them, which the Supper of the Lord is to us; the same spiritual meat, the same spiritual drink 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 Baptism, and they were externally baptised with a true Sacrament of Baptism, as well as we. That Baptism of theirs, did fitly resemble this Baptism of ours in divers 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 find grace and favour in his eyes, before we receive the seals of the Covenant of grace. Baptism is intended only for the redeemed of the Lord. 2. They were baptised 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 he the Captain of their salvation, or rather Moses was a typical Mediator typifying Christ; or they were baptised unto Moses, that is, they were by Baptism dedicated and consecrated to that Doctrine, Covenant, promise of life, faith and obedience, which God revealed by the hand of Moses. So are we baptised unto Christ, or unto his death, and the benefits and fruits thereof. The same Covenant of grace for substance, was sealed by their Baptism and ours. 3. That Baptism 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 Baptism, 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 Baptism was by water, both in the sea and cloud (it being also probably conceived 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 Baptism. So Athanasius. that is beside the water in Baptism, the Spirit is also poured 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 eternal life. That the cloud did typify 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 always with them in the wilderness. So the external Baptism 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 baptised, before they did eat of the Manna, or drink of water out of the Rock, so must we be baptised, before we be fit to receive the Lords supper. 8. All that were baptised in the sea and cloud, were not acceptable to God, for with many of them God was not well pleased, and he swore in his wrath, that they should not enter into his rest; so of those that are now baptised, many are excluded from the heavenly Canaan.  
For these and the like respects the Apostle compareth, paralelleth and equalleth their Sacramental privilege of Baptism with ours. And as P. Martyr observeth upon the place, the Apostle doth not give instance in their circumcision, but in their Baptism, that his parallel and comparison with our Baptism might be the more evident. Now therefore if this parallel hold so fully, then add two considerations more to make it yet more full; they are both of them against the Anabaptists. First they were truly baptised with water, when but wet or besprinkled under the cloud, (and therefore the Apostle saith, they were baptised in the cloud) so are we and our children truly baptised with water, when sprinkled as well as dipped, which is not at all inconsistent, but most agreeable to the signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For although it signifieth immergere, tingere in which sense julius Pollux, lib: 1. cap, 9 reckoneth among the passions of a ship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, submergi to be drowned or run under water (and if any shall contend that the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is mergo, or tingo, I neither think it can be convincingly proved, nor that it maketh against sprinkling ●…hough it were proved) this I hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth also signify abluo, lavo and so is used for any manner of washing by water, which whosoever will deny shall contradict Hesyclius, Budaeus, Stephanus, Scapula, Arias Montanus, Pasor in their Lexicons, and the Holy Ghost himself, 1 Cor: 10. 2. 2 Heb: 9 10 Luke 11. 38. with Mark. 7. 3, 4. Secondly I observe, that though the infants of the people of Israel were not fit to eat of the Manna and drink of the water out of the Rock, as those of some age did, yet the youngest of their Infants were baptised and received a sacramental seal of their interest in Christ and the covenant of Grace, which is a notable precedent to our Infant-baptisme, and it must needs hold, unless we weaken, yea subvert the Apostles argumentation in that place. For what more certain than that among so many hundreth thousand people, there were divers Infants who had not yet the use of reason, nor were able to give an account of their Faith? What more uncontravertable than that these Infants were with the rest of the congregation baptised in the Sea and under the cloud, being externally incorporated in the Commonwealth of Israel, and the seed of Abraham? What more manifest than that the Apostle holds forth to us that their baptism was materially or substantially the same with ours, both for the grace signified and sealed, and for the very element of water? So that this Infant-baptisme of theirs, is (upon the matter and according to the Apostles doctrine) a good warrant for Infant-baptisme among us, as well as if the new Testament had expressly told us that some Infants were baptised 
Synops. purior. Theol. Disp. 44. Thes. 48. Item exempla infantium Israeliticorum, qui non minus quam Israelitae adulti, sub nube & in mari rubro fuerunt Baptizati, teste Apostolo 1 Cor. 10. Gualther. Archetyp. in 1 Cor. 10. 1, 2. Confutantur Anabaptistarum errores. Negant infantibus baptismum, quia nuspiā legatur esse baptizatos, & quia mysterium non intelligant. At Baptizati sunt omnes qui mare transierunt, inter quos infantes quoque fuerunt. Exod. 20. Deinde neque isti intellexer unt mysteria, nec ideo Symbola prophanata sunt.  by Christ or his Apostles. This argument hath taken deep impression in my thoughts, and while I look after the suffrage of Divines, I find some of very good note have had the same notion from this Text against the Anabaptists, showing also that their objections against Infant-baptisme fall as heavy upon that baptism of the children of Israel. My Reverend Brother Mr. bailie, hath drawn an argument from the same Text for Infant-baptisme. See Anabaptism. p. 149, 150.  
But now thirdly whereas 'tis stood upon that the Original of Baptism was derived from the Baptism used among the Jews in the admission of Proselytes, first it must be proved by these who are of this opinion, that the Jewish custom of baptising with water the Proselytes whom they received, is older than john Baptist, which I find supposed, yet not proved. Mr. Ainsworth on Gen: 17. 12. is indeed of that opinion that the custom of baptising Proselytes, is older than john Baptist, but he ●…rings no Testimony for this, older than Moses Maimonides. Mr Marshal in his defence of Infant baptism pag. 170. yieldeth to Mr. Tombs, that Baptism was a known rite among the Jews at their admitting of Proselytes, long before it begun to be a Sacrament of Divine Institution. And so from Mr. Tombs his own supposition, he argueth for Infant-baptisme, which he had reason to do. Nevertheless I have never yet read any proofor. Testimony brought to prove the Baptism of Proselytes, which is not far short of john Baptist or Christ's days. The Scripture mentions no sign or seal or ceremony of the initiation of Proselytes, but circumcision, after profession of their faith and desire to worship the true God and to be of his people. The baptising of Proselytes was one of the Jewish traditions and inventions in their later and declining times. When it began I have not yet found, neither have I yet seen any proof which can make that custom older than john Baptist, or as old as Christ's baptism. Next let it be proved to be as old as it can, yet the greatest searchers of the Jewish Antiquities have observed that the Baptism of Proselytes was administered 
Buzt. Lex. Chald. Rabb. & Talumd. pag. 407. proselyto minorem; conferunt Baptisrum ex decreto domus judicii, hoc est, Senatus. M. Selden de jure not. & gent. lib. 2. cap. 2. ut Gentiles majores ad hunc modum exanimi sui sententia proselyti fiebant, ita minores (masculi ante annum decimum tertium praeter diem unicum, foeminae ante annum duodecimum & diem insuper expletum) ex sententia sive patris sive fori cui suberant in Judaismum pariter cooptati. Atque actus tam forensis quam paternus assensum eorum tum in circumcisione & Baptismo, tum in sacrificio offerendo quod sequebatur, supplebat. Si verò minor, simulac aetatem compieverat, Judaismo renunciasser, nec eum omnino postquam major erat, fuisset amplexus, ita dem evanuit, quicquid per initiamenta quibus ex assensu sive paterno, sive forensi cooptatus est, ut in Gentilis plane conditionem rediret.  not only to those who were grown up and of age, but to children also under age. So Dr Buxtorf. and Mr Selden.  
Such a Proselyte under age the Hebrew writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gerard katan: and they reckon a son to be minor & puer, from his 
Filius ex quo natus est, dum fuerit tredecim annorum vocatur minor et puer.  nativity till he be thirteen years old (for which see Buxtorf in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so that by their principles a child of one year or two years old might be baptised as a Proselyt upon the consent of the Father or of the court.  
I conclude, that since the institution of Baptism by water hath respect unto those baptizings or washings in the old Testament, which are mentioned Ezek: 16, 4. 1 Cor, 10. 1. 2. whereof Infants as well as aged persons were partakers; and since the very Talmudists admit the Infants of Proselytes als well as themselves to Baptism, surely Mr. Tombs hath gained nothing, but loosed much by starting this question.  
I add another Text, Eph: 5. 26. where the Apostle (having respect as I conceive to those passages in the old Testament) saith, that Christ loved the Church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it, etc. Are not the children of the faithful parts of this Church, which Christ loved, and for which he gave himself, that he might sanctify and cleanse it, and that he might present it to himself a glorious Church, not having spot or wrinkle? If so, then remember that whole Text is copulative; and none that belong to the Church and body of Christ may be secluded from any part of the Text. We may al●… well hold that the Children of beleivers not yet grown up to knowledge and the use of reason, are incapable of the love of Christ, or of justification, sanctification and glorisication by Christ, as to hold that they are uncapable of the washing of water by the word, i.e. of Baptism, which cannot be made void, but is efficacious to all the members of Christ, young and old, by virtue of the word of promise and Covenant of grace sealed in that Sacrament; according to that of Augustine, Accedit verbum ad elementum & fit Sacramentum: The washing of water, by the word, can no more be restricted to the Church of aged or actual believers, than Christ's love and death with the ends and effects thereof, can be restricted to such. The complication of these benefits, is clearer in the Original; the the nearest rendering, whereof is thus, That cleansing it with the laver of water, by the word, he might sanctify it. The Tigurine version thus, ut illam sanctificaret, mundatam lavacro aquae, etc.   

CHAP. XVIII.  
Of the use of a Table in the Lord's Supper. And of the communicants their coming to, and receiving at the Table.  
THat a Table ought to be so far used, as that the Elements of bread and wine ought to be set upon it, is not (I think) controverted; but whether therebe so much light from Scripture, as that all the communicants ought to come to, and receive at the Table; This I conceive to be the question. For resolution whereof, I humbly offer these following considerations.  
First of all it may easily appear, that the first guests whom our Saviour entertained at this Sacrament of his body and blood, received at the Table. Chrisostome de proditione judae, Serm. 30. Comparing the Eucharistical supper with the passover, saith, that both of them was celebrated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or on the very same Table. The common Supper, the Paschall and the Eucharistical were all at the Table, Luke 22. 21. But behold, the hand of him that betrayeth me, is with me on the table. John 13. 28. Now no man at the Table knew, etc. Which Texts I do not understand of the Lords Supper (as some do) but of the common Supper. But I suppose no man did ever imagine, that the Apostles being before set at the Table, did remove from it when they were to receive the Lords Table. Peradventure it will be replied (for so it hath been replied by some) that the first Communicants their sitting and receiving at the Table, was occasional, in respect that they had been sitting before at the common and at the Paschal supper, so that in this particular, we are no more bound to follow Christ's example, then in the other occasional cicumstances, the upper chamber, unleavened bread, after supper, etc. Beside, Christ had but twelve communicants, unto whom he was to give the Sacrament, and so might conveniently make them all sit at the table, which now in many Churches cannot conveniently be done. Finally, that it is as great a deviation from Christ's example to have divers successive tables, without which innumerous Congregations, all the communicants cannot receive at the table.  
I answer. 1. 'Tis gratis dictum, that sitting at the Table was occasional, or such as hath not a standing, but a temporary reason for it, and there is this reason to the contrary: occasional circumstances in that action, which are not to be imitated by us, were such as Christ was limited unto by the law, or by the providence of God, so that therein he was not left at a liberty or latitude to choose to do otherwise. For instance, it was not allowed by the Law to have any other bread in jerusalem, during the feast of passover, but unleavened bread only. The upper room was the place assigned by the Master of the house, God so ordering. After supper it must be, because it must succeed to the passover, being also the Testament, or latter will of Jesus Christ. There was also a providential limitation, to such and so many communicants, that is, not exceeding the number which was allowed to eat the passover together. Let some such reason be brought to prove that sitting at table, was occasional, else let it not be called so. Sure if Christ had not thought it fittest, and choosed it as the best way, that his Disciples should receive his last Supper at the table, it was free to him to have changed their posture without encroachment upon any law of Moses, or upon any providential limitation. Secondly, I am herein the more confirmed, because Christ himself, as it were on purpose to show, that the sitting and receiving at Table was not occasional, but such a thing as he meant to commend unto us for our imitation, he gives this standing and permanent reason for it, that it is a piece of honour that he will have put upon those whom he inviteth, calleth, and alloweth to eat and drink with him, Luke 22. 27. for whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat?  
This at meat is not in the Original, where we find only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that sitteth, we may aswell and better supply at table, from vers: 21. add vers: 30. That ye may (here I supply from vers: 27. and Matth. 8. 11. Sat down and) eat and drink at my table in my Kingdom, and sit on thrones, judging the twelve Tribes of Israel. Here is an honour of Communion, and an honour of jurisdiction: The honour of Communion, is to eat and drink at his Table in his Kingdom, and this honour (signified by their sitting, eating and drinking at his table in his last Supper) he puts upon them as believing communicants, so that it belongs to all such. There is another honour joined with a special judicial prerogative, to sit on Thrones, and judge the twelve Tribes of Israel, and herein there is somewhat meant peculiarly of the Apostles, which is notwithstanding mentioned else were in a different phrase, as a Prerogative of all the Saints, 1 Cor: 6. 2. Thirdly, it cannot be denied, but that the first communicants who received from Christ, might with more ease and conveniency be placed at the table, then can be now in many Churches, which have been accustomed to another way. But we must not bring down our rule to our conveniences, rather bring up our conveniencies to our rule. It is no hard matter to alter pews and such like things in Churches, where the present posture is inconsistent with following the pattern: and a less alteration will serve then is apprehended. Fourthly, the flux and reflux (so to speak) of several successive tables, where there is a great number to communicate, and the repeating, or pronouncing, and applying to those several tables of receivers, the words, Take ye, eat ye, which Christ pronounced but once in one act of distribution, these things (I say) cannot be justly charged as deviations from the example of Christ, when the same providence which limited him to a fewer number, calls us to distribute to a great number: Neither can they who so charge us, ever make good what they allege, unless they prove that although Christ had been distributing this Sacrament to all the 500 Disciples, to whom he appeared after his resurrection (suppose I say, there had been so many communicants) yet he had given them all at once the elements, and had said but once, Take ye, eat ye, and that there had been no intermission at all, nor no partition into several successive Companies. If this can be proved, than they say much against the use of successive Tables, otherwise not. Fifthly, our dissenting brethren of the Independent way, who dislike our several and successive tables in one Congregation, as a dividing of those who ought to communicate all together, (for they would have none of the Communicants receive the cup, before all of the Congregation who communicate, have received the bread) these brethren, I say, may satisfy themselves from their own principles; For they hold, that although a Congregation increase so much, as that they cannot, or be so persecuted, that they may not meet safely in one place, for the Word and Sacraments, and supposing the Church of jerusalem before the dispersion, Acts 8. 1. to have been so numerous, and to have accressed to so many thousands, as could not receive the Sacrament of the Lords Supper, nor ordinarily assemble into one place for the Worship of God, (that they received the Lord's Supper in several companies, and several houses, is ordinarily collected from Acts 2. 46. and breaking bread from house to house, which the Syriak expoundeth expressly of the Eucharist.) Yet all this (say they) breaks not the Church, but they are still one particular Church. Now if several companies of the same Church assembled, and receiving the Lords Supper in several places, be not a breaking or dividing of the Congregation, nor a deviation from the example of Christ, much less can they with any reason, charge our communicating by several companies at successive tables, in the same meeting place or Assembly, to be a breaking of the Congregation, or a deviation from Christ's example. If one of their Congregations may receive the Sacrament in several houses, when (by reason of numerousness) they cannot all receive it together in one house, I cannot conceive why they may not much more allow us several successive tables in the Assembly, when the whole cannot communicate at one table, so much for my first argument taken from Christ's example.  
The second Argument, I shall take from the general notion and nature of the Lords Supper, as it is epulum, a banquet or feast. As those things which are competent to every humane society, or lawful Assembly, are also competent to the Church and people of God; And that which every speaker which speaks in any public audience ought to do, the same aught a preacher who speaks to the Church, do (for instance the posture of his body, and the extension of his voice, aught to be such as he may be best seen and heard) so likewise those things that are competent, and convenient to every feast or banquet, ought not to be wanting in the Lord's Supper, which is the marriage feast of the King's son, Matth: 22. 2, 3. a great Supper, Luke 14. 16. the Feast, 1 Cor. 5. 8. Prov. 9 2. Cant: 5. 1. whatsoever is more meant in these Texts, sure the Lords Supper is one thing, and a principal thing which is intended. The Lord's Supper is not only a feast, but a type, and representation of the Everlasting feast and communion with Christ in glory, Luke 14. 15. Rev. 19 9 'Tis true the marrow and fatness, the substance and sweetness of this feast in the Lords-Supper, lies in the spiritual and invisible part, yet (as Irenaeus said) a Sacrament consists of two parts, one earthly and visible, another heavenly and invisible, so that in the very external part, although there is that which may difference it from a carnal feast, yet there is that which hath a resemblance of a feast, viz. the eating and drinking of many together in a public place, a table covered, comely vessels, etc. Otherwise if in the external dispensation, there were no resemblance of a feast, than we should take away the Analogy betwixt the sign and the thing signified. Now among other things which are suitable to every feast or banquet, even ex more recepto apud omnes gentes, one is, that the guests come to, and sit at the Table; which by the very light of nature, and general consent of the Nations, is a token of respect, dignity, and honour put upon the guests. As likewise of friendship and commaradship, or sodalitium. Thence the Greek proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to violate the salt and table. i.e. friendship, whereof eating at one table was a symbol. Thence also that Plautin phrase, communicabo te semper mensa mea. It is aggravation of falsehood, and treachery they shall speak lies at one Table, that is, under a profession and sign of friendship, Dan. 11. 27. When David said to Mephibosheth, thou shalt eat bread at my table continually, 2 Sam: 9 7. do we think that David meant no more, but that Mephibosheth should eat of the King's meat, and be maintained by his favour? Nay Mephibosheths servant had so much. But there is an Emphasis put upon eating at the King's table, more than upon eating of the King's meat: So the King expoundeth himself, vers: 11. As for Mephibosheth said the King, he shall eat at my Table, as one of the King's Sons, so also doth Mephibosheth interpret it, 2 Sam, 19 28. Another example (though perhaps it rise not so high) see 1 Kings 2. 7. But show kindness to the sons of Barzillai the Gileadite, and let them be of those that eat at thy Table. It was an argument of Iezebels favour to the Prophets of the groves, that they did eat at her Table, 1 Kings 18. 19 So did Nehemiah, express his friendship, to the 150 Jews and Rulers who did eat at his Table, Neh. 5. 17. Peradventure in the two last examples, there were some successive (at least several Tables:) However, eating at any man's Table was ever a Symbol of friendship with him. Wherefore looking upon the Lord's Supper as a feast or a great Supper made by the great King, it ought not to be without this friendly respect, dignation, and honour, which hath been universally among the Nations signified and expressed by placing the guests at the Table. And I can esteem it no less than an erring toto genere, when the order and decency, which is universally observed in all other feasts, (as such, that is, not as lavish, excessive, disorderly, but as feasts) is not observed in the Church-feast, the Lords Supper. When the old Prophet did invite the young Prophet to eat bread, and drink water with him, common civility made a table necessary in this single entertainment. 1 Kings 13. 20. And it came to pass as they sat at the Table, etc. If it were a disrespect to invite friends to eat & drink with us, & yet when they come, not to place them at a Table (where a Table may be had) I know no reason why it ought not also to be conceived a wronging of Christ's guests, when they are not placed at his Table.  
Thirdly, I argue from the name Table, which the Apostle makes use of in this Ordinance. 1 Cor. 10. 21. ye cannot be partakers of the Lords Table, and of the Table of devils. The table of Devils was that which they did sit at, and eat at, in the Idols temple, 1 Cor. 8 10. The Lord's Table was that which they did sit at, and eat at in the Church, and in those times (to note that 
Vide. H. Grotii annot. in Matth. 26. 25.  by the way) they did eat their love feasts before the Lord's Supper in imitation of Christ, who had the Sacrament after Supper, which doth to me put it the more out of doubt, that those primitive Christians received the Lord's Supper at the Table. The name table is also used (not without respect to the Lords Supper) Prov. 9 2. Wisdom hath killed her beasts (or according to the Hebrew, her killing●… She hath mingled her wine, she hath also furnished her Table, where there is another distinct Emphasis upon the furnishing of her Table, beside the preparing of meat and drink. Again Cant: 1. 12. while the King sitteth at his Table, my spikenard sendeth forth the smell thereof. It appear●… by this smell that she was also at Table with the King: for the words intimat that, when the Church is nearest to Christ, even sitting at Table with him, than her graces send forth the most pleasant smell, and then doth Christ sup with the Church upon her graces, als well as she with him upon his mercies and comforts, so that here is a mutual entertainment and communion In that Evangelicall vision of Ezekiel concerning the second house, which is the Church of Christ, there is also mention of a Table and of coming to it, Ezek. 44. 16. & they shall come near to my Table. It hath been alleged by some, that the name table is but figurative when the Scripture useth it in reference to the Sacrament, & that to partake of the Lords table is no more but to partake of the body and blood of the Lord. So Psalm 78. 19 Can GOD furnish a Table in the wilderness i e. give us flesh. To this I answer, when the Name Table is used for meat and drink, this very use of the word doth not exclude but plainly suppose a material Table, at which men use to eat and drink, and so a Table is used promensâ dapibus instructâ, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundae mensae: Auferre mens as, or the like, though not meant of the wooden table, yet do suppose the wooden Table. I do not doubt, but they in the wilderness lusted after a perfect furnished Table, and not merely after flesh, though that was the chief thing they desired▪ and I make als little question, but there were both Tables and beds in the wilderness, such as might be had, and such as Armies use when they encamp and pitch their Tents. But I ask, ought there to be a material Table in the Lord's Supper, or aught there not, or is it indifferent? I never yet read it, or heard it doubted by any, but there ought to be a material Table. All that have been zealous for throwing down Altars, would yet have a Table. If so, by virtue of what warrant ought there to be a Table, and for what use? First by virtue of what warrant? Is it by virtue of Christ's example, or any other scriptural warrant; or is it because of a natural conveniency and decency? If by a scriptural warrant, I have what I desire. The same scriptural warrant which will prove that there ought to be a Table, will also prove that the Communicants ought to come to it, and communicate together at it. For the Scripture alloweth not a greater honour to be put upon some Communicants, that they eat of the King's meat, and at the King's Table too, and a lesser honour to be put upon other communicants, that they eat of the King's meat, but not at the King's Table. If it be said, that a material Table hath not its rise from any scriptural warrant, but from natural conveniency or decency, than it shall be no trespass against the word of God, to have no material Table at all, otherwise then as a natural indecency. And beside, I still urge the same argument which I was even now hinting, be it by virtue of a scriptural warrant, or be it by virtue of a natural conveniency, the argument is the same, how ever▪ all the communicants should come to it, or none at all, for if some come to the Table, and some come not, this is not agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or equal honour and dignation, which all the communicants ought to have. Natural decency a's well as scriptural warrants are of equal concernment to all the communicants. The second Quaere was, for what end and use ought there to be a material table? Is it merely to be a cupboard for holding the vessels and cups which contain the Elements, and that the Minister may carry them from the Table to those who are to receive? Then it is no Table, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Table which we dine or sup at, no by-boord for holding things which servants are to present unto those who sit at the Table. What then? Is the Table of the Lord in the new Testament intended for the same end and use as the Table of the Lord in the old Testament, Mal: 1. 7. The table of the Lord is centemptible? If so, than we make the Table an Altar, and the Sacrament a sacrifice. For the Sacrifice was God's meat eaten up by fire from Heaven, and the Altar God's Table, because it contained his meat. But now the Table of the Lord must have another sense in the new Testament; the Lords Supper being no sacrifice, but epulum ex oblatis, a feast upon the body and blood of Christ offered upon the cross for us. Of this nature of the Lords Supper, Mr Cudworth hath learnedly discoursed in a Treatise printed Anno 1642. I conclude the Table which we speak of, is not for a sacrifice, but for a Sacrament, for a feast, for meat which God offers to us not we to him. Therefore we ought to come unto the Table of the Lord to receive the mystical food in the Sacrament, als well as we come to our ordinary Table for our ordinary food. Otherwise what ever use we may devise for a Table in the Sacrament, sure it serves not for the use of a table, at least not to all the Communicants.  
Fourthly, I offer also this argument. The coming to and receiving at the Table serveth to set forth the communion of Saints with Christ and among themselves, which is a principal thing intended in this Sacrament, and without such a symbol as I now plead for, is not plainly and clearly set forth in this Ordinance. To eat in the same house, and of the same meat, is nothing near such a sign of fellowship or communion, as to eat at the same Table. This difference is noted between Martha and Lazarus, joh. 12. 2. when they made a supper to Jesus in Bethany, Martha served, but Lazarus was one of them who sat at the Table with him. Lazarus therefore had more fellowship with Christ at that time. Peter Martyr on 1 Cor: 10. noteth out of chrysostom that communicare doth imply sodalitium, and is more than participare, to communicate is more than to partake, for one may partake of the same bread, who doth not communicate in the same bread. He ha eateth of the same thing, but not at the same Table, cannot be altogether or properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. you shame them that have not, (or them that are poor) saith the Apostle. What shall I say to you? shall I praise you in this? I praise you not. 1 Cor: 11: 22. So say I those that receive the Sacrament in their pews, shame the poor that have no Pewes, wherein they are not to be praised. Sure it were more communion like to sit & receive at one Table. It is the most suitable & significant setting forth of the communion of Saints, when the children of God are like Olive plants round about his Table, Psal: 128. 3. Therefore the Apostle having mentioned our partaking of one bread, 1 Cor. 10. 17. addeth verse 21. our partaking of one Table, which is the Lords Table. When Communicants come not to the Table, but abide in their pews, some here, some there, this is indeed a dividing of the congregation in varias partes partiumque particulas: Neither can they be said to divide the cup amongst themselves, (which by the institution they ought to do in testimony of their communion) when they are not within reach, yea oftentimes not within sight of one another. There is nothing like a dividing it amongst themselves, where they come not to the Table, and there give the cup each to other. I know some have scrupled whether our Saviour's words, Luke 22. 17. Take this and divide it amongst yourselves; be meant of the Eucharistical cup, or of the Paschall. But they go upon surer reasons who put it out of question, that it is meant of the Eucharistical cup (which is there mentioned by Luke by way of Anticipation, I shall for the present give but this reason, which I know hath satisfied some who were of another opinion (although much more might be said) that which Luke recordeth to have been spoken by Christ concerning that cup, which he bade them divide amongst themselves, the very same do Matthew and Mark record to have been spoken by him, concerning the Eucharistical cup, which was drunk last of all, and after the Paschall supper, viz. That thencefoorth he would not drink of the fruit of the Vine until he should drink it in the Kingdom of God, which doth not hold true if understood of the Paschall cup, therefore those other Evangelists plainly apply it to the Eucharistical cup, and there withal they close the history of the Sacrament, adding only that a hymn was sung, Math: 26. 27, 28, 29. Mark, 14. 23, 24, 25. with Luke 22. 17, 18. And if notwithstanding some will not be persuaded that the words, divide it amongst yourselves, were meant of the Eucharistical cup, as I am confident they are in a mistake, so I hope they will at last yield this argument, a fortiori. If there was such a symbol of communion in the Pascall cup, that the receivers were to divide it amongst themselves, sure this aught to have place much more in the Eucharistical cup, for the Lords supper doth more clearly and fully set forth the communion of Saints, than the Passeover did.  
The fifth Argument I shall draw from the words which Christ used in the distribution, Take ye, eat ye, this is my body which is broken for you, and of the cup, Drink ye all of it. The institution is our rule and pattern, and 'tis high presumption for any man to be wiser than the Son of God, or to speak to the communicants individually in the distribution, Take thou, eat thou, This is the Lords body broken for thee, etc. When Christ thought fit in the distribution to speak in the plural, Take ye, eat ye, etc. 'Tis no answer to say, that the words, Take ye, eat ye, etc. are used in the consecration, for than they are but related Historically. Here is the strength of the Argument, Christ spoke so in the act of distribution, and by way of application to the Communicants in a demonstrative enunciation, therefore so should we. But now this cannot be, where the communicants do not receive at the Table, but in their several pews: This very thing hath occasioned the change of the words of the institution, from the plural to the singular.  
Sixthly, we have some light from antiquity also in this particular, for which purpose there are some notable passages in chrysostom, tom: 5. the Divers. Nou. Test. locis. Ser: 21. where opening these abuses in the matter of love-feasts, reproved in the Corinthians, who joined together with these the Sacrament, 1 Cor: 11. this he much insists upon as a principal abuse, that they did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselves, or severally: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the table is not made Common, for the rich did eat by themselves, not together with the poor. Christ did not so with his Disciples in his last Supper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in that Supper, both the Master and all the servants sat together. chrysostom showeth further from the Church's custom and form observed in the administration of the Lords Supper, how justly the Apostle challengeth that abuse in the love feasts. For in the Lords-Supper all approach unto, and receive at the same table For, saith he, that spiritual and holy Table is common to all, both rich and poor— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is the same honour, the same access and approach for all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And until all do partake of this spiritual and holy Table, the things which are set upon the Table, are not taken away, but all the Priests, (or Ministers) stand expecting even him who is the poorest, or smallest of all. So that according to this form and custom which he holdeth forth unto us, the Ministers did not go about with the Elements unto the several pews of the Communicants, but they stood still at the table, and all the Communicants, both poor and rich come to the Table.   

CHAP. XIX.  
That there was among the Jews a jurisdiction and government Ecclesiastical, distinct from the civil.  
FIrst, they had Elders who were Spiritual or Ecclesiastical (not civil) rulers. Whence it is that Salmasius de primatu papae, pag: 3. and long before Ambrose in 1 Tim: 5. doth parallel the Jewish Elders not to the Christian Magistrate, but to the Elders of the Christian Church ordained by the Apostles. I do not say that they had no Elders who were civil Magistrates; but they had some Elders who were Church Governors, or had an Ecclesiastical jurisdiction. Which I prove 1. By the arguments brought before, Book 1 chap: 3. pag: 26. 27.  
2. The Jews when they had lost their State, power, and civil Government, had still under the Roman Emperors their Presbyteri and Archisynagogi. Whereof Mr. Selden in Eutych: pag: 15. 16. brings clear instances under Arcadius and Honorius. Now the Roman Emperors did not permit to the Jews their own civil Government, but only an Autonomy in Religion. So ibid. pag: 34. he showeth us that the Kings of England have permitted to the Jews in England their Presbyteratus, which he doth not deny, but half yield, to have been the same with their Sacerdotium.  
3. Although Mr. Selden, comment: in Eutych: Orig: pag. 17. etc. to 34. and in his Vxor Ebraica. lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters, were such as were created by impositione of hands, receiving thereby a judicial faculty or degree, so that thence forth they were capable of membership in the Sanhedrim, either of 23. or 71. and were fit to preside in judging of civil causes: and so endeavoureth to show that it was a civil, not a sacred or Ecclesiastical dignity and preferment; Yet he furnisheth me with some considerable arguments to confirm my opinion, beside that which was last mentioned. As 1. He tells us in Eutych. pag. 16. that nomina officiorum Sacrorum, ut patriarcha, Pr●…byter, Apostolus, Diaconus, Primas Et Episcopus, in Christianismum ex judaismi veteris usu, etc. manarunt. But if the Jewish Elders were not promoted to a sacred, but to a civil jurisdiction, that name should have been transferred to Magistrates, Judges, Parliament men, rather than to Church officers. 2. He tells of a divided, distinct, bounded & particular Ordniation of the jewish Elders, some of them being ordained to a faculty or power of judging, but not to judge of lawful or unlawful rites, others of them being ordained to judge of rites, but not of pecuniary causes. The form of words which he citeth, is this, Et sit tibi sacultas judicandi, sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti, quinam liciti, aut sit tibi hujusmodi facultas decernendi, ita tamen ut causas pecuniarias non sit tibi facultas judicandi. Behold a sacred and a civil jurisdiction distinguished. Mr. Selden himself, uxor. Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders, is by the talmudical writers used no only for those who were created by imposition of hands to a magistratical or judicial faculty, such as the members of the Sanhedrim, or such as were candidats in that faculty, and as it were expectants of a place, and memberships in their Courts of justice, but also for other fit and idoneous persons, who might be called for counsel or advice. Therefore all their Elders were not civil Magistrates.  
My second Argument shall be taken from the Jewish Ordination of Elders, (Ordination being an act of the power of jurisdiction, not of order) with imposition of hands, from which Mr. Selden, Eutych. pag. 24. 25. tells us, the Christian Ordination and imposition of hands upon Presbyters, was borrowed (even as the Christian baptism from the Jewish baptism at the admission of Proselytes, and the Lords Supper from what was used in the passover,) whereunto he saith, any man will assent, if he consider what is found in the talmudical writers of the number of three, (which was the least number which could suffice to the ordaining of a Jewish Elder; and the same was the least number which the ancient Church thought sufficient for Ordination:) Also of the internal effect of that Jewish Ordination, with laying on of hands, which effect was the resting of the holy Ghost upon the Elder so ordained. And this was drawn from Num. 11. 26. Deut. 34. 9 See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish, that D. Buxtorf: lex: Rabbin. pag: 1499. where he speaks of the Jewish Ordination, referrests to 1 Tim. 4. 14. I will add other three cited by Mr. Selden, ibid. pag: 22. First, I. Scaliger, Elench▪ Triher: cap: 20. When I turn to this place, I find Scaliger moves the question, how it came to pass that Christ was permitted to sit, and to teach among the Doctors in the Temple, not being ordained. (Mark here an Ordination which was for public teaching, not for a power of civil judicature, which Christ never assumed) and how it came that both he and john Baptist were called Rabbi: also he parallels one newly ordained among the Jews, with a young Bishop in the ancient Canons. The next shall be, H. Grotius annot. in Evan. pag: 329. When I turn hither, I find Grotius speaking thus, Manuum impositio apud judaeos indicabat invocationem divinae potentiae: ut alibi diximus. unde factum est ut munia publica eo ritu conferentur, etiam civilia ut Senatorum. Sed & in archisynagogis & senioribus synagogae, idem observatum, unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit. Here is an Ecclesiastical Ordination to offices in the Synagogue, which he distinguisheth from civil offices. Lastly I turn to Itiner Beni. pag: 73. 74. Where I read of one D. Daniel Filius Husday, called caput exulum, unto whom the dispersed Jews in several Provinces, have their recourse for Ordination of their Preachers or Teachers. Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt, sibi in singulis Congregationibus professorem & concionatorem praeficiendi. Nam ipsum conveniunt, ut manuum impositione potestatem accipiant. Was this Ordination now to a civil rule or judicature? A Doctor or Professor in the School, and a Preacher in the Synagogue, are here joined as the common and ordinary rulers in the particular Assemblies of the Jews, as L' Empereur noteth, not. in Benjam: 148. 149. where he also cleareth, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civil ruler, but praelector & concionator, a reader & expounder of Scripture. See Buxtorf: lex: Rabbin. at the same word. Hic maxime oratione sive precibus & cantu Ecclesiae praeibat, praeerat lectioni legali, docens quod & quomodo legendum, & similibus quae ad sacra pertinebant. And after he sayeth of this word, pro Ministro Sacrorum passim usitatissimum. 'tis a rabbinical word, sounding somewhat near chozim, seers, which was a name given to the Prophets, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit. Moreover observe this passage of Elias in Tisbite, at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuicunque manus imposita est ad Magisterium, sed non dum idoneus est ut doceat dogma, quo vocetur doctor noster Magister, eum Magistri socium seu familiarem dicunt. This is cited by Scaliger, Elench Triher. cap: 20. and by L' Empereur not. in Benjam: pag: 188. Where he illustrateth it by the fellows in the English Universities, who though not yet Masters, yet are divers times promoted to the degree of Bachelors; yea, Doctors of Divinity. So then hands were laid on such a person as intended to be a Teacher, and if he had not yet a dogmatic faculty for Teaching, he was counted but a fellow.  
A third argument I take from the Synagoga magni, see Aaron's Rod, pag. 4. 5. 137. 146. Add Mr. Selden in Eutych▪ pag: 42. where he tells us out of the jerusalem Gemara, Centum & viginti Presbyteri, è quibus octoginta prophetae fuere aut instar Prophetarum, hanc precandi formulam institueruut. Mark they were Elders, and that an Assembly was an Eldership or Sanhedrim. But is it credible that Ezra zerubbabel, Haggai, Zechariah and Malachia would consent that such an Assembly, for which there been neither institution nor precedent before, should assume that great power in Church affairs? Salom. Glassius Phil. sacr: lib. 1. Tract. 1. pag: 26. 27. Rectius est originem ejus (Masorae) ad veros Synagogae seu consistorii magni (cujus praeses Ezra sacerdos, legis divinae peritissimus, Ezra 7. 6. Symmistae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haggaeus, Zacharias, Malachias, Nehemias', Zorobabel, Sacerdos, Jehoshua, aliique primarii Sacerdotes & Levitae, ducis Zorobabelis ex Babylonia comites, numero centum viginti) reducere, Ezra 7. 10. & haec communis Hebraeorum est sententia. Following the most received opinion of the Hebrews themselves, ascribes the making and composing of the Masora (a most ingenious and laborious critical doctrine upon the Hebrew Text) to the men of the great Synagogue.  
Fourthly, consider the triple Crown which the Hebrews speak of Pirke Aboth, cap. 4. sect: 13. Tres sunt coronae, corona legis, sacerdotii, & regni. Here is an Ecclesiastical and civil Government, and jus divinum over both. Pirke Aboth. cap. 6. sect. 5. Major est lex sacerdotio aut regno. See Aaron's rod, pag: 36. Philo saith, Moses divided the Civil and Ecclesiastical administration.  
The fifth Argument I shall take from that Ecclesiastical Government and discipline which the Jews since their dispersion and the destruction of jerusalem and of the Temple, have exercised, where they had at all liberty to exercise their Religion. I read much in Itinerarium Benjaminis of the Antistites, praepositi, praesides, praefecti, Moderatoris Synagoga, synedria & capita synedriorum, among the dispersed jews. pag. 70. decem in istâ civitate (in Bagdado) sunt concessus sive Synedria, Chrisost. lib. 1, quod Christus sit Deus, makes mention of a Patriarch of the dispersed jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he had a great power and rule among the jews, as may be collected from that and other places of chrysostom. This can be no civil Government or magistratical courts (though Benjamine is too vainglorious that way) as Const. L' Empereur in his preface to the reader, proves from the Testimonies of jews themselves, Kimchi, Abrabaniel, Maimonides, and the Chaldee paraphrase on Host 3. all making it manifest, that after their second dispersion, they had no magistratical nor judicial power: See also for this, L' Empereur his annotations in Benjam. pag: 196. 200. Which answereth that of Mr. Selden in prolegom. ante lib. de success: Nullo adeo in aevo fere non erat hoc nationi huic (judaeorum) singular, suis fere legibus alieno in regno seu republica uti. Well, what then was the power of those rulers and courts of the jews in Benjamins' observation, who wrote in the twelfth Century? He tells pag: 30. of their excommunicating of Epicurean jews, and pag: 73. 74. 115. of their ordaining of Rabbis, Readers and Preachers. From pag. 92, he tells a story of one David Alroi, who being a witty sorcerer, rebelled against the King of the Persians, called himself the King of the jews, and got some followers. After he was in the hands of this King of the Persians, he escaped by his magical Arts, and though pursued, could not be overtaken and catcht, whereupon this Persian King, writes to Caliphas a Machumetan Prince residing at Bagdadum, that he would deal wit D. Daniel filius Has day caput exulum, and with the capita Synedriorum, there also residing, to forbid this David Al●…ci, and to restrain him, otherwise said the Persian King, I will kill all the jews whom I find in my Kingdom, which put all the jews throughout Persia in great sea●…e, so that they wrote ad exulum principem & Synedriorum capita qui Bagdadi habitabant, to their Pope, as I may so sa●…, and heads of the Courts at Bagdadum, that they would by their authority prohibit that man, through whom they were in danger of their lives. After this, the heads of those Sanhedrims at Bagdadum by their authority gave forth letters to this purpose. Scito redemptionis tempus nondum advenisse, necdum signa nostra à nobis conspecta: nam inflato suo animo nemo praevalebit. Itaque jubemus ut te cohibeas, quo minus talia in posterum moliaris: quod si non pareas, esto excommunicatus a toto Israele.  
Observe here when the Jewish Government and Discipline at that time, was driven to the height, even for preventing the destruction of many of their brethren, they had not a magistratical secular power; but they did dogmatically declare against that man, and ordained him to be excommunicated in case of his obstinacy, which maketh manifest these two things, that they had not a magistratical power, and that they had an Ecclesiastical power of Government and censures. But all this preveiled not with David Alroi, who still persisted in his course, till Zin Al-din a Turkish King sent against him some who killed him.  
And if we will learn from chrysostom what the Patriarches of the dispersed Jews were in those days, see him, Tom: 5. Orat: 4. adversus judaeos. Will thou that I rehearse unto thee Laws concerning the Priesthood, that so thou mayest understand that they who are now among you called patriarchs, are not Priests, but hypocritically act the part of Priests; etc. A little after he concludes, because they had not sacrifices, nor sprinkling of blood, nor the anointing of oil, etc. 'tis manifest that the Priest which is now among them (meaning their Patriarch who pretended to be a Priest) is impure unlawful, and profane. Whence it appears, that among the dispersed jews there remained a shadow and footstep of Ecclesiastical Governors and Government.   

CHAP. XX.  
That necessary consequences from the written word of God, do sufficiently and strongly prove the consequent or conclusion, if theoretical, to be a certain divine truth which ought to be believed, and if practical, to be a necessary duty, which we are obleidged unto, jure Divino.  
THis assertion must neither be so far enlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man, or this or that Church, apprehend and believe to be strong and necessary consequences. I speak of what is, not of what is thought to be a necessary consequence, neither yet must it be so far c●…arctat and straitened, as the Arminians would have it, who admit of no proofs from Scripture, but either plain explicit Texts, or such consequences as are nulli non obviae, as neither are nor can be controverted by any man who is rationis compos. See there praef ante exam: cens: and their examen. cap: 25. pag. 283. By which principle, if embraced, we must renounce many necessary truths which the reformed Churches hold against the Arians, Antitrinitarians, Socinians, Papists, because the consequences and arguments from Scripture brought to prove them, are not admitted as good by the adversaries.  
This also I must in the second place premise, that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience. For although the consequence or argumentation be drawn forth by men's reasons, yet the consequent itself or conclusion is not believed nor embraced by the strength of reason, but because it is the truth and will of God, which Camero prael: tom: 1. p. 364. doth very well clear.  
Ante omnia hoc tenendum est, aliud esse consequentiae rationem deprehendere, aliud ipsum consequens; nam ut monuimus supra saepenumero deprehenditur consequentiae ratio, cum nec comprehendatur antecedens nec deprehendatur consequens, tantum intelligitur hoc ex illo sequi. I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem, dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem (quia consequens creditur) niti ratione, quia ratio non hic argumentum sed instrumentum est, quemadmodum 〈◊〉 sides dicitur esse ex auditu, auditus non est argumentum fidei, sed est instrumentum.  
Thirdly let us here observe with Gerhard, a distinction be-between 
Loc. Thè: de Eccl. num. 252. distinguendum igitur est inter rationem sibirelictā ac solutam quae sine froeno discurrit, ac suis fertur logismis, quae judicat ac statuit ex suis principiis, quae sunt communes notiones, sensus, experientia, etc. & inter rationem per verbum Dei refrenatam & sub obseqnium Christi redactam, quae judicat an statuit ex proprio Theologiae principio, viz. ex verbo Dei in Scriptures sacris proposito.  corrupt reason, and renewed or rectified reason: or between natural reason arguing in divine things from natural and carnal principals, sense, experience and the like: and reason captivated and subdued to the obedience of Christ, 2 Cor: 10. 4, 5. judging of divine things not by humane but by divine rules, & standing to scriptural principals, how opposite so ever they may be to the wisdom of the flesh. 'tis the latter not the former reason which will be convinced & satisfied with consequences and conclusions drawn from Scripture, in things which concern the glory of God, and matters spiritual or divine.  
Fourthly, there are two sorts of consequences which Aquìnas prima part: quaest. 32. art. 1. 2um. distinguisheth. 1. Such as make a sufficient and strong poof, or where the consequence is necessary and certain, as for instance sayeth he, when reason is brought in natural science to prove that the motion of the Heaven is ever of uniform swiftness, not at one time slower and another time swifter. 2. By way of agreableness or conveniency▪ as in Astrology (saith he) thy reason is brought for the Excentrics or Epicycles, because by these being supposed) the Phoenomena, or appa entia sensibila in the Celestial motions may be salved Which he thinks is no necessary proof, because their Phoenomena may be salved another way, and by making another supposition. Now the consequences from Scripture are likewise of two sorts, some necessary, strong, and certain, and of these I here speak in this assertion; others which are good consequences to prove a suitableness or agreableness of this or that to Scripture, though another thing may be also proved to be agreeable unto the same Scripture in the same or another place. This latter sort are in divers things of very use. But for the present I speak of necessary consequences. I have now explained the assertion, I will next prove it by these arguments. First, from the example of Christ and his Apostles, Christ proved against the Sadduces the Resurrection of the dead, from the Pentateuch, which was the only Scripture acknowledged by them, as many think, though some others hold there is no warrant for thinking so, Mat. 22 31, 3. Luke 20. 37, 38. Now that the dead are raised, even Moses showed at the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob, for he is not a God of the dead but of the living: for all live unto him.  
Again, joh. 10. 34, 35, 36. Is it not written in your Law, I said ye are Gods. If he called them gods unto whom the word of God came, and the Scripture cannot be broken; Say ye of him whom the Father hath sanctified, and sent unto the world, thou plasphemest, because I said, I am the Son of God?  
The Apostle Paul proved by consequence from Scripture Christ's Resurrection, Act: 13. 33, 34. He hath raised up jesus again, as it is also written in the second Psalm, thou art my Son this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. His God head is proved, Heb: 1. 6. From these words, Let all the Angels of God worship him. Divine worship cannot be due, and may not be given to any that is not God.  
2. Argum: Although Hooker in his Ecclesiastical policy, and other Prelatical writers did hold this difference between the old and new Testament, that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews, yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no less determined and contained in the new Testament, than the Ordinances in the Jewish Church were determined in the old, and that there were some necessary things left to be collected by necessary consequences, from the Law of Moses, as well as now from the new Testament, If we consult the Talmud, we find there that the Law, Num: 15. 31. concerning the soul to be cut off, for despising the word of the Lord is applied to those who denied necessary consequences from the Law, and (saith the Talmud) if a man would acknowledge the whole Law to be from Heaven, praeter istam collectionem amajori aut minori, istamve, à pari, is notatur illâ sententiâ quia verbum Domini aspernatus est, Exc. Gem ar. Senhedrin. cap: 11. sect. 38. So that here are two sorts of necessary consequences from the Law, one is a majori aut minori or if ye will, a fortiori: another a pari either of which being refused, the Law itself was despised, yea 'tis further to be observed with Mr. Selden in his Vxor Haebraica lib: 1. cap: 3. that the Karaei or judaei scripturarii who reject the additaments or traditions of the talmudical Masters, and profess to adhere to the literal and simple sense of the Law, without adding to it, or diminishing from it, yet even they themselves do not require express words of Scripture for every Divine Institution; but what they hold to be commanded or forbidden by the law of God, such commandment or prohibition they draw from the Law three ways, either from the very words of the Scripture itself, or by argumentation from Scripture, or by the hereditary transmission of interpretations, which interpretations of Scripture formerly received, the following Generations were allowed after to correct and alter upon further discovery or better reason. The second way which was by argumentation, was by the principles of the Karaei themselves of two sorts, a pari or a fortiori. Which agreeth with the passage of the Talmud before cited. And herein our writers agree with the Karaei, that all kinds of unlawful and forbidden marriages are not expressly mentioned in the law, but divers of them to be collected by consequence, that is, either by parity of reason, or by greater strength of reason: for instance, Levit▪ 18. 10. The nakedness of thy Son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: For theirs is thine own nakedness. Hence the consequence is drawn a pari. Therefore a man may not uncover the nakedness of his great grandchild, or of her who is the daughter of his Son's daughter. For that also is his own nakedness, being a descent in linea recta from himself. From the same Text, 'tis collected à fortiori, that much less a man may uncover the nakedness of his own daughter, which yet is not expressly forbidden in the Law, but left to be thus collected by necessary consequence from the very same Text, 'tis likewise a necessary consequence that a man may not uncover the nakedness of her who is daughter to his wife's son, or to his wife's daughter. For here the reason holds, 'tis his own nakedness, his wife and he being one flesh, which gives ground to that general received rule, that a man may not marry any of his wife's blood, nearer than he may of his own, neither may a wife marry any of her husband's blood, nearer than she may of her own. Again, Levit: 18. 14. Thou shalt not uncover the nakedness of thy father's brother, etc. Hence it followeth à pari, that a man may not uncover the nakedness of his mother's brother, and by parity of reason (ever since that law was made,) 'tis also unlawful for a woman to marry him who hath been husband to her father sister, or to her mother's sister, the nearness of blood being alike between Uncle and Niece, as between Ant and Nephew. Other instances may be given, but these may suffice to prove that what doth by necessary consequence follow from the law, must be understood to be commanded, or forbidden by God, as well as that which is expressly commanded or forbidden in the Text of Scripture.  
3. Argument, If we say that necessary consequences from Scripture prove not a jus divinum, we say that which is inconsistent with the infinite wisdom of God, for although necessary consequences may be drawn from a man's word which do not agree with his mind and intention, and so men are oftentimes ensnared by their words; yet (as Camero well noteth) God being infinitely wise, it were a blasphemous opinion, to hold that any thing can be drawn by a certain and necessary consequence from his holy word, which is not his will. This were to make the only wise God as foolish man, that cannot foresee all things which will follow from his words. Therefore we must needs hold, 'tis the mind of God which necessary followeth from the word of God.  
4. Argument, divers other great absurdities must follow, if this truth be not admitted. How can it be proved that women may partake of the Sacrament of the Lords supper, unless we prove it by necessary consequence from Scripture? How can it be proved that this or that Church, is a true Church, and the Ministry thereof, a true Ministry, and the Baptism Ministered therein true Baptism? Sure no express Scripture will prove it, but necessary consequence will. How shall this or that individual believer, collect from Scripture, that to him, even to him the Covenant of grace and the promises thereof belong? Will Scripture prove this otherwise, than by necessary consequence? How will it be proved from Scripture, that the late war against the Popish and Prelatical party, in defence of our Religion and Liberties, was lawful, that the solemn League and Covenant was an acceptable service to God? Necessary consequence from Scripture will prove all this; but express Scriptures will not. The like I say of fastings and thanksgiving now and then, upon this or that occasion, God calls us to these duties, and it is his will that we perform them, yet this cannot be proved from Scripture, but by necessary consequences.  
This fourth Argument will serve for the extension of the present assertion (which I now prove) to ' its just latitude, that is, that Arguments from Scripture by necessary consequence, will not only help to prove and strengthen such things which may be otherwise proved from express and plain Scriptures, but will be good and sufficient to prove such things to be by the will and appointment of God, or as we commonly say, jure divino which cannot be proved to be such, from any express Text of Scripture.  
5. Argument, I shall here take notice of the concession of Theophilus Nicolaides, the Socinian in his Tractat, de Ecclesia & missione ministrorum, cap. 10. pag: 121. Although he professeth his dissent, both from the Reformed and Roman Churches thus far, that he doth not believe things drawn by consequence from Scripture to be equally necessary to salvation, as those things contained expressly in Scripture, yet he yeelddeth the things drawn by consequence to be as certain as the the other, quantumuis, saith he, aeque certa sint quae ex sacris literis de ducuntur atque ea quae in illis express & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentur. And generally it may be observed, that even they who most cry down consequences from Scripture, and call for express Scriptures, do notwithstanding, when themselves come to prove from Scripture their particular Tenants, bring no other but consequential prooffs. So far is wisdom justified, not only of her Children, but even of her Enemies. Neither is it possible that any Socinian, Erastian, etc. can disput from Scripture against a Christian, who receieth and believeth the Scripture to be the word of God, but he must needs take himself to consequential prooffs: for no Christian will deny what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and syllabically in Scripture, but all the controversies of Faith or Religion in the Christian world, were and are concerning the sense of Scripture, and consequences, drawn from Scripture.  
6. Argument. If we do not admit necessary consequences from Sripture to prove a jus divinum, we shall deny to the great God that which is a privilege of the little Gods or Magistrates. Take but one instance in our own age; When the Earl of Strafford was impeached for high treason, one of his defences was, that no Law of the Land had determined any of those particulars, which were proved against him to be high treason. Which defence of his was not confuted by any Law, which literally and syllabically made many of those particulars to be high treason, but by comparing together of several Laws, and several matters of fact, and by drawing of necessary consequences from one thing to another, which made up against him a constructive treason. If there be a constructive or consequential jus humanum, there must be much more (for the considerations before mentioned) a constructive or consequential jus divinum.   

CHAP. XXI.  
Of an assurance of an interest in Christ, by the marks and fruits of sanctification, and namely by love to the Brethren. Also how this agreeth with, or differeth from assurance by the Testimony of the Spirit? and whether there can be any well grounded assurance without marks of grace.  
'tIs a right, a safe, a sure way to seek after, and to enjoy assurance of our interest in Christ, and in the Covenant of grace, by the marks and fruits of Sanctification. Which (before I come to the proof of it) that it may not be mistaken, but understood aright, take these three cautions; first, our best marks can contribute nothing to our justification, but only to our consolation, cannot avail to peace with God, but to peace with ourselves; gracious marks can prove our justification and peace with God, but cannot be instrumental towards it, that is proper to faith. Faith cannot lodge in the soul alone, and without other graces, yet faith alone justifies before God. Secondly, beware that marks of grace do not lead us from Christ, or make us look upon ourselves, as any thing at all out of Christ. Thou bearest not the root; but the root bears thee. Christ is made unto us of God, sanctification as well as righteousness. Thy very inherent grace and sanctification is in Christ, as light in the sun, as water in the fountain, as sap in the root, as money in the treasure. 'Tis thine only by irradiation, effluence, diffusion, and debursement from Jesus Christ. 'Tis Christ's by propriety, thine only by participation. 'Tis thy Union with Christ, which conveys the habits of grace to thy soul. 'Tis thy communion with Christ, which stirs up, actuateth, and putteth forth those habits into holy duties and operations. 'Tis no acceptable duty, no good fruit, which flows not from the inward acting and exerciseing of grace in the soul. 'Tis no right acting of grace in the soul, which floweth not from habitual grace, and a new nature. 'Tis no new nature which floweth not from Christ. Thirdly, all thy marks will leave thee in the dark, if the spirit of grace do not open thine eyes, that thou mayest know the things which are freely given thee of God. Hagar could not see the well, though she was beside it, till her eyes were opened. Marks of grace are useless, undiscernible, and unsatisfactory, to the deserted and overclouded soul. These cautions being in our eye, that we may not separat our marks, either from the free grace of God, or from Christ, or from the spirit: I proceed to the proof of that point, which I propounded in the beginning.  
First, It may be abundantly proved from these Texts, Psal: 17. 3. and 119. 6. 2 Cor: 1. 12. 1 John 1. 6, 7. and 2. 3. and 3. 9, 10, 14.  
Secondly, our passing from the state of nature and wrath, into the state of grace, and to be in Christ, is compared in Scripture to such things as are most decernable, and perceptible by their proper marks. 'Tis called a passing from death 
Isi. d. Hispal. de differ. spirit. diff. 32. Dilectio in Deum origo est dilectionis in proximum; & dilectio in proximum, cognitio est dilectionis in deum.  to life, from darkness to light, from being far off, to be near, etc. all which things are known by manifest and certain evidences. The spirit of grace is compared to fire, water, wind, which are known by sensible signs. Conversion is a returning of one who had turned away, and is not returning discernible by certain tokens? The new creature is a good tree, and is not a good tree known by good fruits, Matth. 7. 17, 18.  
Thirdly, both in Philosophy and Divinity; yea, in common sense 'tis allowed to reason from the effects to the causes, here is burning, therefore here is fire; here is the blossoming of trees and flowers, therefore it is spring, and the Sun is turning again in his course; here is perfect day light▪ therefore the Sun is risen; here is good fruit growing, therefore here is a good tree. 'Tis a consequence no less sure and infallible, here is unfeigned love to the brethrens, therefore here is regeneration; here are spiritual motions, affections, desires, acts and operations, therefore here is spiritual life.  
Fourthly, the marks of grace have so much evidence in them, as formeth in others of the Saints and servants of God, a well grounded judgement; yea, persuasion of charity, that those in whom they behold these marks, are in the state of grace and regeneration. If they could see into the hearts of others, to be sure of the sincerity and soundness of their graces, they could have a judgement of certainty concerning them. But this they cannot, for who knows the things of a man, save the spirit of a man which is in him. Sure a Saint may know more of himself then another Saint can know of him, for he is conscious to the sincerity of his own heart in in those things, whereof another Saint sees but the outside. And unless one will say, that a Saint can know no more of himself by marks, than another Saint can know of him by the same marks, it must needs be yielded that, a Saint may certainly and assuredly know himself by the marks of grace which are in him.  
Fifthly, without a trial by marks, we cannot distinguish between a well grounded and an ill grounded assurance, between a true and a false peace, between the consolation of the Spirit of God, and a delusion. How many times doth a soul take Satan for Samuel; and how shall the soul in such a case be undeceived without a trial by marks? But it may be objected that this remedy may prove, and doth often prove no remedy; for may not Satan deceive the soul in the way of marks, as well as without it? Can he not deceive the soul syllogistically by false reasonings, as well as positively by false suggestions? I answer, no doubt he can, and often doth, yet the mistaking of marks may be rectified in the Children of God: Wisdom is justified of her children; but the rejecting and slighting of all marks cannot be rectified, but is a certain and unavoidable snare to the soul. If marks of grace become snares to the Reprobate, that proves nothing against the use of marks. The word of God is a snare and a gin to the Reprobate, that they may go and fall backward, and be broken and snared and taken: yet the word is in itself the power of God to salvation. So, the way of marks is a sure and safe way in itself, and to every well informed conscience: When any conscience through error or presumption mistakes the mark, that is the fault of the person, not of the way of marks, and the personal error may be helped by personal light and Information, if the party will receive it. Whereas to make no trial by marks, and to trust an inward testimony, under the notion of the holy Ghosts testimony, when it is without the least evidence of any true gracious mark, this way (of its own nature, and intrinsically, or in itself is) a deluding and ensnaring of the conscience.  
But it may be asked, and 'tis a question worthy to be 
Quest.  looked into, (though I must confess I have not read it, nor heard it handled before) how doth this assurance by marks agree with, or differ from assurance by the testimony of the holy Ghost? May the soul have assurance either way, or must there be a concurrence of both (for I suppose they are not one and the same thing) to make up the assurance?  
For answer whereunto, I shall first of all distinguish a twofold 
Answ.  certainty, even in reference to the mind of man, or in his conscience, (for I speak not hear de ●…ertitudine entis, but mentis) the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the conscience is in tuto, may be secure; needeth not fear and be troubled. The Grecians have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were speaking 
H. Steph. in thes. ling. Gr. tom. 3. pag. 1173.  of giving security and assurance by safe conducts, or by pledges, or by sureties, or the like. The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full persuasion, when the soul doth not only stir a right and safe course, and needeth not fear danger, but sail, before the wind, and with all its sails full. So there is answerably a double uncertainty, the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man is in himself perplexed and difficulted, and not without cause, having no grounds of assurance; when a man doth doubt and hesitate concerning a conclusion, because he hath no reasons or arguments to prove it, when a man is in a wilderness where he can have no way, or shut up where he can have no safe escaping. The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a doubting that ariseth not from want of arguments, or from the inextricable difficulty of the grounds, but from a disease of the mind, which makes it suspend or retain its assent, even when it hath sufficient grounds upon which it may be assured. Now 'tis the evidence of signs or marks of grace, which giveth that first kind of certainty, and removeth that first kind of uncertainty: But 'tis the testimony of the Spirit of the Lord, which giveth the second kind of certainty, and removeth the second kind of uncertainty. Take a simile two or three for illustration. The Scripture is known to be indeed the word of God, by the beams of divine authority which it hath in itself, and by certain distinguishing Characters, which do infallibly prove it to be the word of God, such as the heavenlynesse of the matter; the Majesty of the style, the irresistible power over the conscience; the general scope, to a base man, and to exalt God, nothing driven at but God's glory and man's salvation; The extraordinary holiness of the Penmen of the holy Ghost, without any respect to particular interests of their own, or of others of their nearest relations, (which is manifest by their writings) the supernatural mysteries revealed therein, which could never have entered inthe reason of men, the marvelous consent of all parts and passages (though written by divers and several Penmen) even where there is some appearance of difference; the fulfilling of prophecies, the miracles wrought by Christ, by the Prophets and Apostles; the conservation of the Scripture against the malice of Satan, and fury of persecuters. These and the like are characters and marks, which evidence the Scriptures to be the word of God; yet all these cannot beget in the soul a full persuasion of faith, that the Scriptures are the word; this 
Mr. I. Goodwi●…l in his Haglomastix.  persuasion is from the holy Ghost in our hearts. And it hath been the common resolution of so●…nd Protestant writers (though now called in question by the Sceptics of this age) that these arguments and infallible characters in the Scripture itself, which most certainly prove it to be the word of God, cannot produce a certainty of persuasion in our hearts, but this is done by the Spirit of God within us, according to these Scriptures, 1 Cor: 2. 10, 11, 14, 15. 1 Thes: 1. 5. 1 john 2. 27. and 5. 6, 7, 8, 10. Ioh: 6. 45.  
In like manner, a Scholar or a young disputant may argue and dispute (be it in Philosophy or Divinity) upon very right and sure principles, yet perdventure, not without great fear and doubting in his own thoughts, till he be put out of that fear, by the approbation and testimony of his learned Master who presideth in the dispute. The evidence of good marks while it is opened unto us, may make our hearts to burn within us, as those Disciples said, which were going to Emmaus, but yet our eyes are held (as it was with them) that we do not know Christ in us, or talking with us, until our eyes be opened by the Spirit. No doubt they had much light breaking in upon their understandings, while Christ expounded unto them the Scriptures by the way, and this light was with life and heat in their hearts: But after they knew Christ in breaking of bread, then, and not till then, came the fullness of persuasion, and then they could say, The Lord is risen indeed. Luke 24. 15, 16, 30, 31, 32, 34. Our inward evidence of graces or use of signs may bring the Children to the birth (I mean in point of assurance) but 'tis the evidence of the Spirit of God, which giveth strength to come forth. Without this evidence of the Spirit of God, the soul doth but grope after a full assurance, as it were in the dark; but when the holy Ghost cometh to do the office of a Comforter, than there is light and liberty.  
Our assurance of justification, adoption, grace and salvation, is virtually in a syllogistical way: Whoever believes on the Son of God, shall not perish, but have life everlasting. But I believe on the Son of God. Therefore, etc. Whoever judge themselves shall not be judged of the Lord. But I judge myself. Therefore, etc. Whoever loveth the Brethren, hath passed from death to life. But I love the Brethren. Therefore, etc. In these or the like proofs, 'tis the Spirit of grace which gives us the right understanding, and firm belief of the proposition. As for the assumption which hath in it the evidence of graces, 'tis made good by a twofold testimony, the testimony of our consciences, 2 Cor: 1. 12. 1 john. 3 19 20, 21. and the testimony of the Spirit itself, bearing witness together with our consciences. And although both propositions be made good, yet we are so slow of heart to believe, that we cannot without the special help of the Comforter the holy Ghost, freely, boldly, joyfully, and with a firm persuasion, infer the conclusion as a most certain truth. So that in the business of assurance and full persuasion, the evidence of graces, and the testimony of the Spirit are two concurrent couses or helps, both of them necessary without the evidence of graces, 'tis not a safe nor a well grounded assurance, without the testimony of the Spirit, 'tis not a plerophory or full assurance. There were two evidences of purchase in use among the Jews, one sealed, another open, Ier: 32. 11. Which custom Hierome saith, was continued till his time. The evidence of the Spirit is like that which was sealed; the evidence of marks, like that which was open. Therefore let no man divide the things which God hath joined together. See them joined in three Texts of Scripture, Rome 8. 16. neither our spirit alone, nor the spirit of the Lord alone beareth witness that we are the Children of God; but both these together bear witness of this thing. The spirit itself beareth witness with our spirit, 1 Cor: 2. 10. 12. we read, that the spirit revealeth unto us, and makes us to know the things which are fre●…ly given to us of God. But withal vers: 13. there is a comparing spiritual things with spiritual, and so among other things compared together, there is a comparing of spiritual marks, with a spiritual state, of spiritual fruit, with a spiritual tree, etc. 1 john 5. 6. the spirits witnessing, is joined with the witnessing of the water and blood, that is with the evidence of grace, the evidence of justification, and a pacified conscience sprinkled with the blood of Christ: and purged from the guilt of sin, also the evidence of sanctification and a pure conscience, purged from the inherent filth and stain of corruption; the former of these is the testimony of the blood; the latter is the testimony of the water, and both these not enough (as to the point of assurance) without the testimony of the spirit, nor it enough without them.  
In the next place let us take a trial of this way of assurance, so far as concerneth the evidence of graces, so much opposed by the Antinomians. Let us take that notable evidence, 1 john 3. 14. And now hear the Antinomian Objections against this assurance, from the evidence of love to the Brethren.  
'Tis objected, that a soul must be exceedingly puzzled with this mark of love to the brethren, before it can clear the case 
Dr. Crispes Sermons, the 23. volume, Serm: 15.  that it belongs to Christ, for if you will try yourself by this mark, you must know first what it is to love the brethren, secondly, that they are the brethren whom you love. The nature of love is described, 1 Cor: 13. 4, 5, 6, 7. Charity, (or love) suffereth long, and is kind: Charity envieth not▪ Charity vaunteth not itself: is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Come now, and bring your hearts to these particulars in your examination.. Is there no envying in me at all towards the Brethren? Is there no thinking evil of any of the Brethren? Is there no seeking myself, or my own good in my love to them? Is there a bearing all things for their sakes? Is there no being puffed up, or vaunting above the brethren? Is there no thinking better of myself, then of them?— So that a soul must attain to a mighty high measure of sanctification and victory over a man's self, before it can reach to this to say, I love the Brethren. But suppose you find all this love in yourselves, do you know they are the brethren you love; you know the brotherhood consi●…s in being united unto Christ, that is an invisible thing, none can know it but God only; no man can say, such a one is a brother. And if you say, though I am not certain that he is a Brother, yet I love him under the notion of a brother: to this it is replied: Take all the Sects in the world, they will love their own Sects as Brethren: And after a description of the Antinomians, 'tis added, These are the Brethren; do you love these men? Oh, there are many that go by signs and marks, that cannot endure the Brethren, they go with them under the name of Libertines. I have now the objection before me, as full and strong as one of the best gifted Antinomians of this age could make it. For answer whereunto I will demonstrate these three things. 1. That this objection destroys as much and more, their own exposition of this Text in 1 joh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience, and settling a soul in peace and assurance, is a most inextricable Labyrinth, and layeth knots faster upon the conscience, in stead of losing them. 3. That this way of assurance by the mark of love to the brethren, is a sure and safe way, and hath no such inextricablenesse in it, as is here objected.  
First I say, their objection militateth as strongly, yea much more strongly against their own interpretation of my Text: For the same Antinomian in that same Sermon, and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them; the world hates them, vers: 13. But we know (saith he) that we are translated from death to life, because we love the ●…rethren; that is, whatever the world judgeth of us, we perceive and know one another by this mark, that we love the Brethren. In short, they say, this seems rather to be a mark how my brother may know me, then that by which I should know myself. Which interpretation, how ill grounded it is, and how inconsistent with vers. 18, 19, 20, 21. who seeth not? Only I now observe that they cast down what themselves build: For if I cannot know myself by the inside of love, much less can my brother know me by the out side of love: and if I cannot have any solid or safe comfort from this, that I love the Brethren; how much less can this comfort me that others judge me to be a lover of the brethren? And how do I know them to be the brethren who judge so of me? For (by their rule) no man can say such a one is a brother, so that they do but tie themselves with their own knots, and must therefore either quite their sense of the Text and take ours, or else hold that this text hath no comfort at all in it, which yet is most full of comfort, and sweet as the honey and the honey comb.  
But secondly will you see these men falling yet more foully in the ditch they have digged for others? While they object so much against a believers examining or assuring his conscience by fruits of sanctification, sincerity of heart, hatred of sin, respect to all the commandments, love to the Brethren; while they tell us that none of these can be sure evidences to the soul, and while they pretend to show other soul satisfying evidences, which can resolve, quiet, comfort, and assure the conscience, they do but more and more lead 
john Eton his honey comb of free▪ justification. cap. 9  the soul into a labyrinth, and make the spirits of men to wander from mountain to hill, and to forget their resting place. I might here take notice of the six remedies against doubting, which one of them offereth, as an antidote and preservative against all objections whatsoever, yet all the six put together cannot resolve nor clear the conscience in the point of a personal or particular interest in Christ; I hear much (will the perplexed soul say) of the nature of faith, of free justification, of the things sealed in Baptism, etc. But oh I cannot see that I have any interest for my part in these things. Not to insist upon these six remedies, which are indeed most insufficient as to this point, my present work shall be, to speak unto those personal and particular evidences of an interest in Christ, which are held forth by their chief writers. Do but observe their way, and you shall see that either they fall in at last into our way of gracious marks and qualifications, or otherwise leave the Conscience much more perplexed and 
Dr. Crisp. in the 2. volume of his Sermons. Ser. 16.  unsatisfied, than they found it. They tell us of two evidences, a revealing evidence, and a receiving evidence: that by the spirits testimony, this by faith. The revealing evidence of interest in the privileges of Christ, which will put an end to all objections, is the voice of the Spirit of God to a man's own spirit. This is the great evidence indeed and the evidence which at last doth determine the question, and put an end to all objections. Well: But doth the Spirit of God give testimony to the soul, any otherwise then 
Ibid. pag 483. 48●…  according to the word of God? No, saith the same writer, by no means, for it is most certainly true, (saith he) that every voice in man speaking peace, being contrary to the word of grace, that voice is not the voice of the spirit of the Lord,— it is the voice of the spirit of delusion. Immediately he moves this doubt, But how shall I know that this voice, though it be according to the word of grace, is indeed the voice of the spirit of the Lord, and be satisfied that it is so. He might have moved this doubt, which is greater, how shall I know that this voice or this testimony doth indeed speak according to the word, or whether it speak contrary to the word, & so be the voice of the spirit of delusion. Peradventure he had found it difficult, and even impossible to answer this doubt, without making use of and having recourse unto the way of signs or marks, such as the word holds forth: And this agreeth to that twofold joint witnessing, Rome 8. 16. the spirit of God is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a witness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui simul testimonium dicit, he bears witness not only to, but with our spirit, that is, with our conscience, So that if the witness of our Conscience be blank and can testify nothing of sincerity, hatred of sin, love to the Brethren, or the like, than the spirit of God witnesseth no peace nor comfort to that soul, and the voice which speaketh peace to a person who hath no gracious mark or qualification in him, doth not speak according to the word, but contrary to the word, and is therefore a spirit of Delusion. I shall not contend about the precedence or order between these two Testimonies in the soul, so that we hold them together, and do not separat them in our assuring or comforting of our hearts before God. And here I must take notice of another Passage, where he whose principles I now examine saith, I do not determine peremptorily, that a man cannot by way of evidence 
Ibid. Se●…. 17. pag. 497.  receive any comfort from his sanctification, which he thus cleareth. The spirit of the Lord must first reveal the gracious mind of the Lord to our spirits, and give to us Faith to receive that Testimony of the Spirit, and to sit down as satisfied with his Testimony before ever any work of Sanctification can possibly give any evidence; But when the Testimony of the Spirit of the Lord is received by Faith, and the soul sits down satisfied with that Testimony of the Lord, than also all the gifts of God's Spirit do bear witness together with the Spirit of the Lord, and the Faith of a Believer. Surely such a Testimony or voice in the soul, as the soul sits down satisfied with before ever any work of sanctification can possibly give any evidence, is not an evidence according to the word, but contrary to the word, and therefore not the revealing evidence of the spirit of God, so that in this I must needs descent from him, for he casts the soul upon a most dangerous precipice, neither is the danger helped, but rather increased by that posteriour evidence, or after comfort of sanctification, which he speaks of, for the soul being before set down satisfied with the Testimony of the spirit of the Lord, and Faith receiving that Testimony (so he supposeth) it cannot now examine whether its sanctification be sound or not sound, whether its graces be common or special, seeming or real: It implies a contradiction if I say that I am assured by the evidence of the spirit of God, and by the evidence of Faith that I am in Christ, and in Covenant with God, and that notwithstanding I sit down satisfied with this assurance, yet I am not sure of the soundness of my Sanctification. Therefore to put the soul upon a looking after the evidence of graces, and the comfort of sanctification, when the soul is before hand fully assured and satisfied against all objections and doubtings, is not only to lay no weight at all upon these marks of Sanctification, in the point of resolving or clearing the Conscience, but it is much worse than so, it is a confirming or strengthening of the Soul in such a Testimony or assurance, as it hath settled upon contrary to the Scripture. And here is a great difference between these Antinomian principles and ours: We hold the assurance or evidence of marks to be privative, they yield no more but that it is at most cumulative to the evidence of the Spirit of God and of Faith. For my part I dare not think otherwise, but that person is deluded who thinks himlseffully assured of his interest in Christ by the voice of the Spirit of the Lord, and by the evidence of Faith, when in the mean time his Conscience cannot bear him witness of the least mark of true grace or Sanctification in him. And I must needs hold that whatsoever voice in man speaking peace to him, is antecedaneus unto, and separated or disjoined from all or any evidence of the marks of true (although very imperfect) Sanctification, is not the voice of the Spirit of the Lord, neither speaketh according, but contrary to the written Word of God.  
I heartily yield that the Spirit of the Lord is a Spirit of Revelation, and it is by the Spirit of God, that we know the things which are freely given us of God, so that without the Comforter, the Holy Ghost himself bearing witness with our Spirit, all our marks cannot give us a plerophory or comfortable assurance. But this I say, that which we have seen described by the Antinomians as the Testimony of the Spirit of the Lord is a very unsafe and unsure evidence, and speaks beside, yea contrary to the written Word. The Word speaks no peace to the wicked, to the ungodly, to hypocrites, to moral Christians, to the presumptuous, to the self▪ confident, to the unmortified carnal professors, to temporary believers. Christ and his benefits are indeed offered and held forth unto all that are in the Church, and all called upon to come unto Christ, that they may have life in him, and whoever cometh shall not be cast out, this is certain: but yet the Word speaks no peace nor assurance, save to the humble and contrite, to those that tremble at his word, to those that are convinced of sin, to those that do not regard iniquity in their hearts; but hate sin with sincere hatred; to those that believe on the Son of God, that love the Brethren, etc. Now therefore the Spirit of the Lord which speaks not to the soul, but according to the word of grace (as is confessed) doth not speak comfort or assurance to any others, but these only. And if a man would know certainly whether the voice or Testimony which speaks to his Spirit be a delusion or not, he must to the Law and to the Testimony, and search whether it speak according to this Word. 'tis granted to us that if the voice which speaks peace in man be not according to the written word of God, it is not the Spirit of the Lord. But withal 'tis cautiously declined by these men, that the voice which speaks in the soul be tried by the written word. They tell us, it is not the Word that makes us 
Dr. Crisps ibid. serm. 16. pag. 492. 483. 485. 486.  believe the Spirit, But it is the Spirit that makes us give credit to the Word: That it is only the Spirit of God that can truly satisfy the spirit of a man, that it is his own testimony; and not the spirit of Delusion. That as, in all Arts and Sciences there are some Principles— beyond which there must be no inquiry, so also in divine things.— Is there any thing in the world of better credit, or that may rather be believed with men then the Spirit himself? Nay can any believe, but by this Spirit? If not, than nothing else is able satisfyingly to bear witness to the Spirit, but itself. This is as if we should receive the Testimony of the Spirit upon the credit of some other thing.  
Whereunto I answer first, 'tis to be remembered, The question is not whether the Word of the Lord can satisfy or pacify a sinner's conscience without the Spirit; for we say plainly that as the best marks of grace, so the richest and sweetest promises and comforts of the word cannot make the soul sit down satisfied, till the spirit of the Lord himself speak peace and comfort within us. Whence it was that after Nathan had said to David in the name of the Lord, The Lord hath put away thy sin, thou shalt not die, yet even then David prayed, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Restore unto me the joy of thy Salvation and uphold me with thy free Spirit. Psal. 51, 8: 12. with 2 Sam. 12: 13: But 'tis another thing which is here in question, for clearing whereof, observe that the efficient cause, or revealing evidence which makes us believe and be assured is one thing: The objectum fomale fidei or that for which we believe and are assured, is another thing. In humane sciences a Teacher is necessary to a young Student, yet the Student doth not believe the conclusions because his Teacher teacheth him so, but because these conclusions follow necessarily from the known and received principles of the Sciences, and although he had never understood either the principles or the conclusions, without the help of a Teacher, yet he were an ill scholar who cannot give an account of his knowledge from demonstration, but only from this that he was taught so. In seeking a legal assurance or security we consult our Lawyers, who peradventure will give us light and knowledge of that which we little imagined: yet a man cannot build a well grounded assurance, nor be secure because of the Testimony of Lawyers, but because of the deeds themselves, Charters, Contracts or the like. So we cannot be assured of our interest in Christ, without the work of the holy Ghost, and his revealing evidence in our hearts; yet the ground and reason of our assurance, or that for which we are assured, is not his act of revealing, but the truth of the thing itself which he doth reveal unto us from the word of God. Secondly, this is not to receive the Testimony of the Spirit upon the credit of some other thing, for the Spirit that speaketh in the Word, is not another thing from the Spirit that speaketh in our hearts, and saith, we are the Children of God, when we receive the Testimony or evidence in our hearts, upon the credit of the Word, we receive it upon the Holy Ghosts own credit, comparing spiritual things with spiritual, as the Apostle saith. The holy Scripture is called a more sure word than that voice of God which came from heaven concerning his well-beloved Son, 2 Pet. 1. 17, 18, 19 and so by parity of Reason, if not a fortiori, the written word of God, is surer than any voice which can speak in the soul of a man, and an inward Testimony may sooner deceive us, than the written word can, which being so, we may and aught to try the voice which speaks in the soul by the voice of the Lord which speaks in the Scripture. If it agree not, than we have not loosed, but have made a right discovery and found out a depth of Satan, and so gained by the trial. If it do agree, so likewise we are gainers, being confirmed in the assurance, not upon the Testimony of another, but upon the surest and best known Testimony of the holy Ghost himself. Thirdly, if these things be not admitted, and if the Antinomian argument which now I speak to, stand good, than it shall be easy for any deluded person to repel the most searching convictions which can be offered to him from Scripture, for he shall still think with himself, (though unhumbled and unregenerat) it is the voice of the spirit of the Lord, which speaks peace to my soul, and this voice I know is according to the word, because I am assured by the same spirit that it is indeed according to the Word, and other evidence I will not look after, because I am to receive the Testimony of the Spirit upon his own credit, and not upon the credit of some other thing: The voice of the spirit which speaks in my soul is that, beyond which there must be no inquiry. I ask now, how shall the Antinomians convince such a one from Scripture? Nay how can they choose but (according to their principles) confirm him in his delusory, imaginary assurance? Fourthly, the very same Antinomian Author, who speaks of the Testimony of the spirit of God in the soul, as that beyond which there must be no inquiry; and which puts an end to all objections, even he himself doth by and by tell us of aliquid ultra, and puts the soul upon a further inquiry, (which as I said before) shall either resolve into our way of assurance by marks, or otherwise leave the soul overclouded, & more in the dark then at the beginning. And so I come to his second evidence, which he calls the receiving evidence.  
Though the spirit of the Lord (saith he) do reveal the mind of 
Dt. Crisp. ibid. serm. 17. pag. 504.  the Lord to men, yet they are not fully resolved concerning this mind of the Lord to their own spirits, till by Faith they do receive it— Now till men do receive this Testimony and believe it, they are never resolved; but when men do receive it and believe it, that 
ibid. pag. 514. 515▪ 516.  it is a true Testimony, than they sit down satisfied. Again, Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals, and manifests and gives to a person.— The spirit indeed makes the title good, but faith makes good the entry and possession, and so clears the title to us, though good in itself before:— Is there a voice behind thee, or within thee, saying particularly to thee in thyself, thy sins are forgiven thee? Dost thou see this voice agree with the word of Grace?— If thou dost receive the Testimony of the Spirit according to that word. If thou dost indeed receive it, here is thy evidence. Thereafter he moves this objection. But you will say, if there be not fruits of faith following, that 
Ibid. pag 518. 519 520.  faith is a dead faith, and therefore there must be something to evidence with it. For answer whereunto, first he rejects this as a great indignity to Faith, If faith be not able of itself to give Testimony, or must not be credited, when it doth give Testimony, except something will come and testify for it, to give credit unto it. Next he answereth thus, that which hath the whole essence of faith, is not a dead, but a living faith: Now the whole essence of faith is nothing else but the Echo of the heart answering the foregoing voice of the spirit, and word of Grace, thy sins are forgiven thee saith the spirit and word of Grace, my sins are forgiven me, saith Faith. If therefore the Echo to the voice of Spirit and word of Grace, be the essence, nay be the whole essence of believing, this is certain, where there is receiving or believing, there cannot be a dead faith.  
Now behold him at a loss, all resolves into this issue, no assurance by the Testimony of the spirit and word of grace, unless this testimony be received by faith, no entry and possession, no clearing of the title to the soul, no resolution or satisfaction to the conscience till it believe. But then while the soul examines itself, whether it have a true lively faith, or only a dead faith, he dare not admit the trial of faith by the fruits of it, as if it were an indignity to the tree to be known by the fruit, or to the fire to be known by the heat. Faith purifieth the h●…art, saith the Scripture. Faith works by love. Faith shows itself by works. This Antinomian durst not adventure upon this trial by the Scripture marks of faith: yea, to avoid this, he runs into a great and dangerous error, that the whole essence of faith is nothing else, but the Echo of the heart answering the voice of the spirit, and saying, my sins are forgiven me, as if there were no faith where there is no assurance of the forgiveness of sins, and as if faith were quite lost, as often and as long as the soul cannot say with assurance, my sins are forgiven me. Again, may there not be a false Echo in the heart: may not a temporary believer who receaves the word of grace with joy, say within himself, my sins are forgiven me? Where is the clearing of the conscience now? Is it in that last word, where there is receiving or believing, there cannot be a dead faith? But how shall I know that there is indeed a receving and beleving? The essence of faith is the receiving of Christ in the word of grace, and a ●…esting upon him for righteousness and life. Now another Antinomian tells us, that to receive Christ and his benefits 
I. Eton in the honey comb, Chap. 9  truly, doth necessarily include in it these four particular points. 1, To know our lost state by the least sin, our misery without Christ, and what need we have of him. 2. To see the excellency and worth of Christ and his benefits. 3. A taking and having of Christ and his benefits to one's own self in particular. 4. To be filled with great joy and thankful zeal. If these things be so, than I am sure, many do imagine they have received Christ and his benefits by faith, who have not truly and really received him: so that the (soul searching itself in this point, whether have I any more than a dead faith, or a counterfeit faith?) dare not acquiesce nor sit down satisfied with that resolution, where there is receiving or believing, there cannot be a dead faith. For the soul must still inquire, whether is my receiving or believing true, real, sound, lively, and such as cannot agree to a dead faith? The same Author whom I last cited, where he putteth a difference between a counterfeit faith, and a true faith, he saith, that the counterfeit faith 
Honey comb. chap. 16. p▪ 481, 482▪  neither reneweth nor changeth the heart, it maketh not a new man; but leaveth him in the vanity of his former opinion and conversation. Whence I inf●…r that he who will throughly & rightly examine himself in this particular, have I true faith, yea or no? Must needs (before he have a solid resolution) be put upon this further inquiry, is there any heart-renewing or heart-changing work in me? or am I still in the vanity of my former opinion and conversation, yea or no?  
I shall now after all this, appeal to any tender conscience which is sadly and seriously searching itself, whether it be in the faith, whether Christ be in the soul and the soul in Christ, let any poor wearied soul which is longing and seeking after rest, refreshment, ease, peace comfort and assurance, judge and say whether it can possibly, or dare sit down satisfied with the Antinomian way of assurance, before largely declared, which yet hath been held forth by those of that stamp, as the only way to satisfy and assure the conscience, and to put an end to all objections. I begin to hear as it were sounding in mine ears the sad lamentation of a poor soul which hath gone along with their way of comfort, and assurance, and hath followed it to the utmost, as far as it will go.  
Oh (saith the soul) I have applied myself to search and find out, and to be clearly resolved in this great and tender point, whether I be in Christ or not? whether I have passed from death to life, from the state of nature into the state of grace, or not? whether I be acquit from the curse and condemnation of the Law, and my sins pardoned, or not? when, O when shall I be truly, clearly, and certainly resolved in this thing? 'tis as darkness and death to me, to be unresolved and unsatisfied in it. I refused to be comforted without this comfort. Is it, go to now and prove & see this Antinomian way, and when I had proved it, I communed with mine own heart, and my spirit made diligent search. Then said I of it, thou art madness and folly. Their doctrine pretendeth to drop as the honey comb, yet at the last it biteth like a serpent, and stingeth like an Adder, I find their words at first to be soft as oil and butter, yet I find them at last as swords and spears to my perplexed heart. I am forbidden to try my spiritual condition, or to seek after assurance of my interest in Christ, by any mark or fruit of sanctification, be it sincerity of heart, hatred of sin, love to the Brethren, or be what it will be: I am told it is unsafe and dangerous for me to adventure upon any such marks; I do not mean as causes, conditions, or any way instrumental in my justification, (for in that consideration I have ever disclaimed my graces) nay I do not mean of any comfort or assurance by my sanctification, otherwise then as it flows from Christ, who is made unto me of God sanctification als well as righteousness. But I am told by these Antinomians, that even in the point of consolation and assurance, 'tis not safe for me to reason and conclude from the fruit to the tree, from the light to the sun, from the heat to the fire, from the effect to the cause, I love the brethren with true and unfeigned love, therefore I have passed from death to life. They say, I dare not, I cannot have any true comfort or assurance grounded upon this or any such mark. They promised me a shorter, an easier, a surer, a sweeter way to come by the assurance which I so much long after. They put me upon the revealing evidence or Testimony of the holy Ghost, which I know indeed to be so necessary, that without it, all my marks will leave me in the dark▪ But as they open and explain it unto me, I must not try by the written word, whether the voice or Testimony that speaks in my heart, be indeed the voice of the Spirit of the Lord, yet they themselves tell me that every voice in man which speaketh peace to him, and speaketh not according to the word of grace, is a spirit of delusion. Again they tell me this Testimony of the Spirit of the Lord will put an end to all objections, and is that beyond which there must be no inquiry, yet by and by they tell me there must there must be more than this, there must be a receiving evidence of faith, and till I believe, I do not possess Christ or his benefits, neither can sit down satisfied and assured. Oh then said I, how shall I know that I have true faith? Shall I try faith by the fruits of faith? No, say they, by no means, but try it by the echo in the heart which answers the voice of the spirit, as face answers to face in water. But what if there be no such Echo in my heart? What if I cannot say with assurance my sins are forgiven me? must I then conclude I have no faith? And what if there be such an Echo in mine heart? how shall I know whether it be the voice of a true faith, or whether it be a delusion? Hath every one a true faith whose heart suggesteth and singeth, my sins are forgiven me? But where there is a receiving and believing said they, there cannot be a dead faith. Alas, said I, they leave me where I was: How shall I know whether there be 
Honey ●…ombe chap. 16. p. 475.  a believing or receiving? Do not themselves tell me, there is a great difference between a true faith, and a counterfeit faith? are not these miserable comforte●…s who tell me that true faith hath fruits, and yet will not give me leave to try it 
Rob. Lansaster praef ●…efore Dr. Crisp. sermons.  by its fruits? They teach me that justification is like the fire, so that he that is not Zealous in holiness and righteousness by Sanctification, 'tis to be feared that he never had the fire of justification. Another of them s●…ith, doth not love manifested as truly and infallibly kindle love again, a fire kindleth fire. Sure then if I do not love God and his children, the Echo in my heart which saith, my sins are forgiven me, is but a delusion. Oh how have these men been charming and cheating me out of the right way? They have unsettled me, and frighted me out of all my marks of grace, or fruits of faith, and when they have promised me a clear resolution, behold they leave me much more unsatisfied: They have deceived me and I was deceived. When all comes to all in their way, I must either conclude (which I dare not) that I have true faith, because my heart suggesteth, and saith my sins are forgiven me, without any trial of faith by the fruits thereof, or otherwise I am left in a labyrinth, believe I must, and they will allow me no marks to know whether I believe or not. Wherefore I will not come into their secret, I will come out of their paths which lead down to the Chambers of death, I will return to the good old way, the Scripture way, Christ's way, the Apostles way, in which I shall find rest to my soul.  
The third point now remains, viz. that there is no such inextricable difficulty, darkness or mist in this mark, the love of the brethren; but that the children of God may, and sometimes do clearly and safely assure their hearts by this mark, that they have passed from death to life. Which that it may appear, I shall speak first to the Object, the Brethren, then to the Act, which is love.  
Touching the Object, let four things be observed. First. this we certainly know, that there are Saints on earth, we believe the holy universal Church: Now all who have passed from death to life, those and none but those have a true and sincere love to the saints in general, praying heartily for them, sympathising with their suffering, and rejoicing at their felicity. None but a Saint can say in truth, and with a sincere selfe-denying affection, If I forget thee O jerusalem, let my right hand forget her cunning; If: I do not remember thee, let my tongue cleave to theroof of my mouth; If I prefer not jerusalem above my chief joy. Ps. 137. 5. 6. The Apostle commends praying for all Saints, Eph: 6. 18. and love to all the Saints. Col: 1. 4. I conceive he means, not only all the Saints known to us, but the whole invisible Church of Saints on earth. That prayer and protestation, Psal. 122. 7, 8. when uttered in Spirit and Truth, can proceed from no other, but a gracious renewed heart; peace be within thy walls, and prosperity within thy Palaces. For my brethren and companions sake, I will now say▪ peace be within thee. This very love to the Saints in general as to the excellent and precious ones of the earth, is a fruit of Sanctification, and a mark of a renewed and gracious estate; even as contrary wise they that have no love to the Saints in their species or kind, that love and esteem men only for some earthly respect and consideration, the Rich, the Honourable, the Mighty, etc. or for some particular humane relation, Parents, Wives, Children, Kindred Friends, Benefactors, etc. much more they that delight in the company and fellowship of the profane and ungodly, prove themselves to be such as have not yet passed from death to life.  
Secondly, 'tis neither necessary nor possible that we have a a certain and infallible knowledge of the true Saintship and regeneration of these particular persons whom we love, under the notion of Brethren and Saints. The Apostles themselves did once look upon and love some as Saints, who were no Saints, judas, Simon Magus, Ananias, and Saphyra, and others of that kind. It is Gods own prerogative to know certainly the hearts of men. To require a certain knowledge of the Saintship of others, before we can say, we love the Brethren, doth not only strike at the mark of love, but at the duty of love, and makes the yoke of Christ heavy, yea unsupportable, and the very Evangelicall commandment of love to be most grievous, yea impossible: And if the Antinomian objection hold good, no man on earth can perform acceptably this duty of Love, except he know the hearts of those whom he loves under the notion of Saints. If it be replied that the commandment of Christ is acceptably performed, when to my best knowledge and observation, and according to the best trial which one Christian is allowed by Christ to take of another, they are Saints whom I love under that notion, and that ti●… not necessary to the acceptable p●…rformance of the duty of love, that I know infallibly such a one to be a true Saint: Then it will follow by the like rule and by parity of reason, that comfort and assurance may be had from this mark, I love the Brethren, although I cannot certainly and infallibly say, these whom I love are true Saints. For if I can be clear in point of the duty, and that my obedience to the new commandment of Christ, love one another, is acceptable to God, then may I also be clear in point of the mark or sign, this proposition, I love the Brethren, being a necessary consequent from that proposition, I have, through the grace of Christ, so far performed the duty of Love, as that it is acceptable to God in point of new obedience, and this leads me to a third answer.  
3. Particular or individual Saints may be so far known by their fruits, and are so far discernible and visible, as that our love to them under that notion may be known to be an acceptable service to God, and so a comfortable mark or evidence to ourselves. Which plainly appears from what Christ saith Math: 10. 41. 42. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; And he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. And whoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a Disciple, verily. I say unto you, he shall in no wise lose his reward Before verse 11. Into whatsoever City or Town ye shall enter, inquire who in it is worthy, and there abide till ye go thence. Heb: 6. 20. For God is not unrighteous to forget your work and labour of Love which ye have showed towards his name, in that ye have ministered to the Saints, and do minister. These believing Hebrews did not infallibly know that they were Saints to whom they ministered, yet the Apostle tells them, their work was acceptable to God, and made himself to be persuaded of them things that accompany Salvation. They to whom he writes, being conscious to themselves of the truth and sincerity of their love, might much more be persuaded of themselves things that accompany Salvation from this mark of Love, although they could not know infallibly the hearts of those whom they loved, as Saints. We may without either revelation or infallibility of judgement, by the marks which the word gives us for judging and discerning of others, so far be persuaded in a judgement of Charity, that this or that person is a Saint, a Brother, a Sister, one in Christ, as that our love to the person under that notion, is according to the rules of Christ, flows from faith which worketh by love, and is acceptable to God as a part of our new obedience. If it were not so, this absurdity would also follow, there could be no communion of Saints one with another, at least no such thing done in faith. Do not Believers act in Faith, and not doubtingly, when they have communion one with another, when they exhort and comfort one another, when they pray one with another, when they sympathise one with another? If they do not act these things in Faith, they sin, for whatsoever is not of Faith, is sin. 4. It is to be observed that he who objects to others, they cannot know whether this or that man be a Brother, even he himself aches upon him to judge, who are the Brethren. He makes a description of the Antinomians, under fair and plausible expressions, and then concludes, These are the Brethren, do ye love these men? It seems, if it had been condescended upon, that the Antinomians are the Brethren, there had been an end of his objection. But is not this Popish, donatistical, Pharisaical, to appropriate to themselves the name of the Brethren, the godly party, the true Church, excluding many thousands of those who are truly godly, and dear to Jesus Christ, although different in opinion from them? And what if one should fancy that the Antinomians are only the Brethren, yet how should one know that this or that Antinomian is a Brother? Doth not his own objection fall upon him, the Brotherhood consists in being united unto Christ, that is an invisible thing, none can know it, but God only, no man can say such a one is a Brother? So much of the certainty of the Object, the Brethren. Now to the certainty of the Act, which is Love.  
The nature of Love was described out of 1 Cor. 13. 4, 5, 6, 7. Then to fright the soul from examining itself by this mark, it was added, Is there no envying at all towards the Brethren? Is there no thinking evil of any of the Brethren? Is there no seeking 
Honey comb, chap 6. pag. 45 6  myself or my own good, in my love to them? etc. Who is the legal Preacher now? Here is a racking of the conscience with necessity of equal perfection in our sanctification and Evangelicall graces? Do not themselves say that our justification is perfect, but our Sanctification unperfect; why then will they not suffer the soul to take any comfort from the fruits of Sanctification, except they be perfect? When john saith, hereby we know that we have passed from death to Life, because we love the Brethren; I ask, doth he mean, perfect Love which is every way what it ought to be? If so, than they put a false sense upon the Text; for there neither is now, nor was then any such Love in the world. Doth he mean of true unfeigned sound love, although imperfect? Then there is no place for their objection. For a true Believer hath in himself a true love to the Brethren, which Love putteth forth and exerciseth itself in a sincere and conscionable endeavour of all those duties which are reckoned forth, 1 Cor: 13. as effects, or (if you will) acts of Love. This soundness and sincerity of Love may be a sure mark to the soul, although I confess without this sincerity, the very work and labour of love is no sure mark to the conscience to examine itself by; for as the Apostle there teacheth us, a man may give all his goods to the poor, and yet not have true love. O but how shall I know (saith the doubting Christian) that my love to the Brethren is a true, sincere, sound love?  
To that I say, thou mayest know it by these tokens. First, if thou lovest the Saints as Saints, and because they are Saints, not for their excellent Gifts or parts so much as for their Graces, not for any relation to thyself so much as for relation to Christ. 'tis true repentance when we sorrow for sin as sin: 'tis true love when we love the Saints as Saints, that is, for this cause and consideration chiefly, because the Image of God appears in them. Papists pretend that with one act of adoration they worship Christ and his image. But we say with more truth and reason, with one affection and one act of love we love both Christ himself and those who bear his Image, both God and his Children. I mean, 'tis Christ himself whom we love in his Saints.  
Secondly, thy love, when thou lovest all Saints, Col: 1. 4. epist: to Philemon v. 5. And this followeth necessarily from the first mark. For a quatenus ad omne. If as Saints, than all saints. Lovest thou all the saints in general praying for them all? Lovest thou all the Saints in particular whom thou knowest, that is, thou darest not confine or limit this love to those Saints only who are altogether of thy opinion (which, it appears from the objection before mentioned, the Antinomians have dared to do) or who have some intimacy of friendship with thee, nay nor to these who never wronged thee, never strov●…with thee, who never spoke evil of thee; but all whom thou hast reason to judge to be saints, thou lovest them, wishest well to them, art ready to do them good according to thy power, and if thou be at variance or difference with any of them, though ●… prayest God to make them and thyself of one heart, and of one mind, and it is an affliction of spirit to thee to be at variance with any that are Christ's: Canst thou thus clear thyself in thy conscience, and darest thou say these things before the searcher of hearts? Then is thy love a true Love.  
Thirdly, thou art a sincere Lover of the Brethren, when thou lovest them in all their different estates and conditions, the Poor as well as the Rich, them of low degree, as well as them of high degree, the persecuted, as well as the prospering, the reproached as well as the commended. This is also a necessary consectary upon the first mark: For if thou lovest saints as saints, the variation or difference of their outward condition, will not make thy love towards them to cease. Obadiah was a sincere Lover of the Brethren, and he gave this good Testimony of it, he was a kind friend to the Prophets of the Lord, when they were persecuted by Ahab and jezabel.  
Foorthly, thy Love to the Brethren is true and sincere, when it puts forth itself in all thy relations, when a man desires to choose a wife that fears God, and a woman desires to marry none who is not godly; when a Master seeks godly servants, and a servant seeks a godly master; when a people choose godly Ministers, and godly Magistrates, godly Commanders and Officers of Armies, etc. And again, Magistrates, Commanders, Ministers, love, countenance, encourage and strengthen the hands of such under their Charge, as are godly: when a man if he be to choose a friend to consult with, yea if he were but to choose a Lodging where he is a sojourner, he desires and seeks after a godly Friend, a godly Family, etc.  
Fifthly Love is true and sincere, when the action of Love is not without the affection of Love, 1 Cor. 13. 3. and when the affection of Love is not without the action of Love, 1 john. 3 17 when love openeth both the heart and the hand, both the Bowels and the bosom.  
I do not mean that all or any of these marks can be found in any saint on earth, without some mixture, of the contrary corruptions; for we must not look that an imperfect grace (such as love to the Brethren is in this world) must needs be proved by such marks as have no imperfection in them. If the marks be true, then is the grace true, and that is enough to the point which I now assert. But as the grace is not perfect, no more are the marks of it perfect. And as there is no faith here without some unbelief, no repentance without some impenitency, no watchfulness without some security, no contrition without some hardness, no self-denial without some self-seeking; So no love to the Brethren without some want of Love to the Brethren, no marks of true Love without some imperfection and falling short, and no marvel, because no spirit without flesh, no grace without corruption. Feelest thou then those contrary corruptions, those roots of bitterness in thy heart, if thou warrest against them through the strength of Jesus Christ, and endeavourest to have thy love every way such as hath been described, than God looks upon thee, and would have thee to look upon thyself as a lover of the Brethren. As long as thou art in this world, thou shalt have cause to walk humbly with thy God, because of the great imperfection of all thy graces, and of thy love to the Brethren among the rest, and still thou shall have flesh and corruption to war against all the powers, parts, & acts of thy inward man. Let there be but a reciprocal warring of the spirit against the flesh, Gal. 5. 17, so shall thou pass in Christ's account for a spiritual, not for a carnal person. Neither do I say, that thou must always find a perpetual conflict or battle between the flesh and the spirit, or otherwise no ground of assurance. The Apostle speaks of warring, not of conflicting or fight: there is always bellum, though not always praelium, between the flesh & the spirit. The new man dare not make peace with the old man, nay nor agree to a cessation of Arms with him, dare not allow or approve corruption, nor allow the neglect of means and endeavours. Yet the new man is sometimes taken napping and sleeping, sometime assaulted and spoiled, and bound hand and foot, he may be carried away as a poor prisoner; but Christ will again relieve his own prisoner, and set him in a fresh military posture against Satan and sin.  
I hope I have now so far scattered those mists & clouds cast by Antinomians, and so far extricated a poor soul out of those doubtings into which they would drive it, as that a Believer may knowingly and confidently say, I love the Brethren sincerely and unfeignedly, and hereby I know that I have passed from death to life; which is a good and sure argument, whether we consult scripture or the experience of Saints.   

CHAP. XXII.  
Of the true, real and safe Grounds of en●…uragement to believe in jesus Christ. OR, Upon what warrants a sinner may adventure to rest and rely upon Christ for Salvation.  
THere are some Divines abroad who condemning 
This Chapter was left by the Author not perfected. Yet so much as is in the copy is printed for the reader's aedification, and to stir up others to pros●…cnte the like purpose, and in the meantime to make the best use of these.  Arminianism (and much more Pelagianism) yet have not adhered to the orthodox Doctrine asserted by the most approved Protestants writers and received by the best reformed Churches against the Arminians, in the article concerning the death of Christ. These have found out a middle and a singular way of their own, that Christ died for all men conditionally, viz, if they shall believe in him, that he hath redeemed all upon condition of Faith. One of their arguments is because otherwise we cannot encourage sinners to believe nor satisfy a troubled conscience, nor keep it from despairing. Upon the like ground that all may be comforted (every man being assured that Christ died for all men and so for himself) Mr Moor hath written a tractat of the universality of God's grace, and of Christ dying for all men as himself expresseth in the title of his Book. 'tis also one of Mr Saltma●…sh his encouragements which he gives to sinners, that Christ died for sinners as sinners, as he speaks, whereupon it followeth (according to the rule, à quatenus ad omne) that he died for all sinners.  
Surely this is not the way (as is pretended) to ease and encourage the troubled and terrified conscience: Neither can they by their principles minister solid comfort to a sinner, tempted to despair of mércy. All the scrupulosity and unsatisfaction of conscience which they object against our Doctrine (that Christ died not for all, but for the Elect only whom the Father gave him) followeth as much yea more (as I shall show afterwards) upon their own way. First of all when they give comfort and encouragement to sinners upon this ground, that Christ hath died for all upon condition of faith, 'tis to be remembered that conditio nihil ponit in re, the generality of men can draw no result from the death of Christ (as it is set forth by their Doctrine) but that Christ hath by his death made sure this proposition, that whoever believes on him shall be saved, or that all men shall be saved, if all men believe: Now a conditional proposition is true in the connexion of one thing to another, (if this be that shall be) although neither the one nor the other shall ever have an actual existence. If Satan and wicked men get their will, Christ shall have no Church on earth, if the Elect fall away from faith and obedience they shall perish, If the damned in hell had place and grace to repent and to believe in Christ, they should be saved, or the like. So what solid comfort can the soul have from that conditional proposition (which is all the encouragement they do or dare give from the death of Christ, to all men) all men shall be saved by Christ if they believe on him. Is it not as true and as certain, (may a sinner think with himself) that no man on earth shall be saved, if no man on earth believe, and for my part, if I believe not I shall be damned? If all this hang upon the condition of my believing (saith the troubled conscience) why then, hath not Christ merited to m●…e, and will he not give me the grace of believing? That new Doctrine answereth that Christ hath merited faith and gives the grace of believing not to all, but to the Elect only, that God hath in his eternal decree, in●…ended to pass by in the dispensation of his grace the greatest part of mankind, and to keep back from them that grace without which he knows they cannot believe on Jesus Christ: That though Christ meant that all men should have some sort of call to believe on him, and should be saved upon condition of their believing; yet he had no thought nor intention by his death to procure unto all men that grace without which they cannot believe. This doctrine of theirs while it undertaketh to comfort all men and to encourage all to believe, it tells them withal upon the matter that all cannot be saved because all cannot believe, that God will not give faith, and so not salvation either, unto millions of sinners. What comfort is it then to know that all shall be saved, if all believe, when men are told withal, that all shall not, cannot believe, and so shall not be saved? This latter they hold as well as we, therefore their universal comfort taken from Christ's dying for all men upon condition of Faith, amounts to as much as nothing.  
The true and safe grounds of encouragement to faith in Christ are these. First, Christ's all-sufficiency, if he will he can, He is able to save to the uttermost, Heb: 7. 25. art thou a sinner to the uttermost, his plaster is broad enough to cover the broadest sore. As God's mercy, so Christ's merit is infinite, and the reason is, because the blood is the blood of God as well as of man, Act: 20. 28. This is a good strong foundation of comfort, if a soul convinced of its own sinful estate, and of the vanity of creature comforts, doth so far settle its thoughts upon Christ that as he is the only Saviour so an alsufficient Saviour. Then is the sinner so far encouraged (which is no small encouragement) as to resolve there is virtue enough in the blood of Christ to cleanse my crimson sins, even mine. There is no help for me out of Christ, but in him there is help for all that come unto God by him. 'tis a great part of true faith to believe that Christ is able and all-sufficient. Therefore he himself said to the blind men, Mat. 9 28, 29. Believe ye that I am able to do this? They said unto him, ye a Lord, than touched he their eyes saying according to your faith, be it unto you. He that said, Lord if thou wil●… thou canst make me clean, was not rejected by Christ as an unbeliever, but he got from him a good answer, I will, be thou clean, Mat: 8. 2, 3. So every poor sinner that comes unto Christ alsufficient, and believing that Christ and Christ only can purge him from all sin and save his soul, hath a true, though imperfect faith, and is in a fair way for Salvation There is many a true believer, whose faith cannot as yet rise so high as to stay and rest upon the good will and love of Jesus Christ to him in particular: But the soul believes the alsufficiency of Christ, and that he only is the Saviour, and so cometh and draweth near unto God by and in Christ, as the summum bonum which he values above all things; and this his faith, although it hath not yet attained to a particular recumbency on the love of Christ to him is a true faith, which Christ will not despise.  
Secondly, Christ's intention to die for all men and for the whole world, that is for all sorts of sinners in the world, and so for sinners of my kind, may every poor sinner in particular think with himself. Here is an universal encouragement unto all from a true and real ground, and drawn from the will and intention, as well as from the power and alsufficiency of Christ, which I shall make good from Scripture, for he hath died for all sorts of persons, there is no condition excluded. For this I take the 1 Tim: 2. 6. Who gave himself a ransom for all; so ver. 4. who will have all men to be saved. The meaning must needs be of all sorts, not of all persons. For besides that the Apostles all can be no more than Christ's many. Mat. 20. 28. the Son of man came to give his life a ransom for many, this very Text hath abundance of light to give itself, if we look to the context either before or behind; before there is an exhortation to pray for all men, vers. 1. which although the Arminians make an argument that all men is meant of all persons and not only of all sorts, both in that verse and vers: 4. & 6. because say they we ought to pray for all men universally pro singulis generum, & not only for all sorts; yet 'tis indeed an argument for the contrary. For to pray for all men without exception of any person is not commanded, but we find the contrary commanded. jeremiah was forbidden to pray or make intercession for the obstinate, incorrigible Jews, Ier: 7. 16. & 11. 14. & 14. 11. God would not have Samuel to mourn for Saul, after he was rejected of the Lord, 1 Sam: 16. 1. and we ought not to pray for such as sin unto death, i. e. the sin of bl●…sphemy against the holy Ghost, 1 Io: 5. 16. Paul is so far from praying for Alexander the coppersmith, that he imprecats the vengeance of God upon him, 2 Tim: 4. 14. we may not pray for the Pope who is the great Antichrist and son of perdition; neither may we pray for, but against Babylon, especially after the people of God are out of her. We are bidden pray for our enemies, but not for the malicious incorrigible enemies of Christ. Wh●…refore when the Apostle bids us pray for all men. His meaning is, that we should exclude no degree nor kind of ●…en great o●… small, Jew or Gentile, bound or free, etc. and so he doth upon the mater explain himself in the very next words, for Kings and for all that are in authority, he saith, not for all Kings, but he will not have us exclude Kings nor Queens as such from our prayers, nor any other subordinat Rulers: When he saith all that are in authority, he means any kind of lawful authority; for we may not pray for those who are in any unlawful or usurped authority in the Church, Archbishops, Bishops, Deans, Archdeacon's, &c. which prayer were an approbation of their unlawful callings in the Church. I do not say that we may not pray for the persons of any Archbishops, Bishops, etc. but we may not pray for them as clothed with such an office or authority, as we are there bid pray for King's quatenus Kings, that we may live under them a quiet and peaceable life in all godliness and honesty: so that a King or Emperor as he is clothed with such authority may not be excluded from our prayers: But if we look upon all Kings and Emperors personally, individually or num●…cally, so it cannot hold true that we ought to pray for all that are in Authority, otherwise the ancient Church had been bound to pray for julian the apostate.  
Again, if we look to that which (there) follows after we find vers: 8. I will therefore that men pray every where (or in every place) lifting up holy hands. What means he by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? He means not in every individual place without excepti●…n, for this were neither possible (because there are many places in which there are not, neither can be any to pray) nor fit, because we ought not to pray with lifted up hands in the streets or in the mercat places, there are fit places both for public and private prayer, and there are also unfit places either for private or public prayer. The meaning therefore is, that the worship of God is not restricted to Jerusalem, now under the new Testament. ●…o: 4. 21. 23. But that any place being otherwise convenient and fit for prayer, is sanctified for Prayer, and that Prayer made in any such place is no less acceptable to God than the prayer which was made in the ●…emple of Jerusalem. And now why should we not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers: 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v: 6. even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers: 8. and the rather if we consider what is interlaced, for the Text runs thus, who gave himself a ransom for all to be testified in due time, whereunto I am ordained a Teacher of the Gentil●…s in ●…aith and verity. I will therefore that men may pray every where. Whereby it appears that the Apostles plain scope is to take away that difference between Jew & Gentile, and to intimate that we must pray for all sorts of persons, b●…ause Christ died for all sorts of persons, and will be worshipped in every nation under the Heaven. So that Beza did fitly express the sense when he rendered vers: 1, 2. 6. pro quibusvis, vers. 4. quosvis, and vers. 8. in quovis loco, to note an universality of kinds, not of individuals. Grotius also on Mark▪ 9 49. noteth the same thing, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for quivis, not only in the new Testament, but by Aristophanes and Sophocles. Lastly, I know no reason but our Translatours should have rendered, 1 Tim: 2. 4. who will have all manner of men to be saved, and vers: 6 who gave himself a ransom for all manner of men, as well as Mat: 4. 23. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all manner of sickness, Mat 12▪ 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all manner of sin, and Acts 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all manner of fourfooted Beasts.  
In the same sense I understand Heb. 2. 19 that he by the grace of God should taste death for every man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which phrase the apostle rather useth to the Hebrews, to wear out that common opinion of the Jews, that the Messias was only to be a Saviour to them, as under the Law the Sacrifices were offered only for the sins of the congregation of Israel. Howbeit I may further add for clearing this Text. 1. Seeing the Text hath no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (as the Tigurine rightly rendereth the letter of the Text) pro omni, we may well supply it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro omni filio, not for every man, (which though it be the expres●…on of the English Translators cannot be necessarily drawn from the original) but for every son, whether Jew or Gentile, i. e. for every one predestinated to the adoption of children, which I confirm from the two next verses (both of them having a manifest connexion with v: 9) ●…or these all for whom Christ tasted death are called many sons v: 10. and they who are sanctified, also Brethren, vers. 11 See the like phrase Mark 9 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for every one shall be salted with fire, i. e. every one who shall enter into life: for this sense is to be gathered from the v. 43, 45. 47. and when it is said, 3 epist: john v. 12. Demetrius hath good report of all men, we must either understand all the Brethren, or make some such restriction of that universal expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for most men in the world knew not Demetrius. So Luke 16. 16. from that time the kingdom of God is preached, and every man presseth unto it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now therefore there can be no further of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that Text to the Hebrews, then in these other texts here cited. 2. It may be also supplied thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 'tis in itself true that Christ tasted death for every Nation, or for every people, for in him are all the Nations and Kind●…eds of the earth blessed, Act: 3. 25. Gal. 3. 8. that is, the Elect of all the Nations, which upon the matter comes to one and the same thing with the ●…ormer sense, although the former expression suiteth better to the context: yea although it had been said that Christ tasted death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for every man, (which is not said) yet every man could be here no more than all men, Rom. 5. 18. as by the offence of one, judgement came upon all men to condemnation; ev●…n so by the righteousness of one, the free gift came upon all men unto justification of life. Wherein the second branch, all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no more, and can be no more, but all who are in Christ, or all regenerate and justified persons. For 1. by these all men the Apostle understands (as is manifest by comparing this with the precedent verse) they which receive abundance of grace and of the gift of righteousness, and he addeth concerning them, that they shall reign in life by one jesus Christ. 2. The comparison between Christ and Adam clears it, for they are both set forth as public persons, all who are in Adam a●…e actually involved into the sentence of Condemnation, and all who are in Christ are actually translated from the state of condemnation into the state of Justification. But I proceed.  
Another Scripture which hath been understood for Christ's dying for all men, being indeed meant of all sorts, is 1 Io. 2. 2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world: which is to be expounded by that promise made to Abraham, that in his seed all the families or kindreds of the earth should be blessed, Act. 3. 25. Gal: 3. 8. and by Rev. 5. 9 thou wast slain and hast redeemed us to God by by thy blood, out of every kindred, & tongue, and people, and nation. So Rev. 7. 9 after the sealing of a hundreth forty and four thousand out of all the Tribs of Israel, 'tis added, After this Ibeheld and lo, a great multitude which no man could number of all Nations, and kindreds, and people and tongues stood before the throne and before the Lamb, clothed in white robs, and palms in their hands. For which cause also the news of a Saviour are called good tidings to all people, or to every people, Luke 2. 10. So the Apostle john who was of the Jews, tells us there that Christ is a propitiation, not only for the sins of himself, and of others of his Nation, who were then believers, but likewise for the Elect of all Nations and all the World over.  
To the same purpose 'tis said, joh. 3. 16 for God so loved the world that he gave his only begotten Son: that whosoever believeth in him should not perish, but have everlasting life. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of no larger extent than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Tigurine rendereth, omnis qui credit, not quisquis, that every one who believeth in him should not perish, so that every one who believeth is an exegesis or explanation of the word World. Howbeit if any like better the ordinary reading, that whosoever believeth, it comes in the issue to the same thing. For 'tis a great mistake to think that the world here is a genus, which is divided in believers and unbelievers, and that the word whosoever is added in reference not to the world before mentioned, but only to one kind or sort of the world. Which (by the way) is also inconsistent with their principles who hold that Christ died for all, to purchase life to all, upon condition of believing; for if so, there can be no partition here of the world but the latter branch as large as the first. But if there be any partition here of the world, (I say if there be, for the Text may be understood, exegetice, not partitive, as I have showed already, it is not partitio generis in species, but totius in parts, that is, the world which God loved is not divided into believers and unbelievers, but by the world is meant the elect of all nations, and this whole world is subdivided into its parts by the word whosoever, that is, whether Jew or Gentile, whether Barbarian or Scythian, whether bound or fre●… etc. For this, the Apostle explaineth the very same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11, 12. Whosoever believeth on him shall not be ashamed, for there is no difference between the jew and the Greek: for the same Lord over a●…l is rich unto all that call upon him. So Gal. 3. 28. Col: 3. 11. Act. 10. 34, 35. And though some have with much scorn set at nought that expression, The world of the Elect, i. e th●… Elect of all the world, yet it will puzzle them to give any other sense to Io: 6. 33. where 'tis said, that Christ giveth life unto the world, or to Io. ●…6. 8. where the Spirit is said to convince the world of sin, of righteousness & judgement, or Io: 17. 21. where Christ prayeth, that the world may believe, and the Father hear●…th him always as in other petitions, so in this.  
The third encouragement to believing is, that Jesus Christ hath died, as for persons of all sorts and conditions, so for the expiation of all so●…ts, and all manner of sins, and hath plainly assured us, that all manner of sin and blasphemy shall be forgiven unto men. Mat: 12. 13. he excepteth only one kind, but the blasphemy against the holy Ghost shall not be forgiven unto men. Where exceptio firmat regulam in non exceptis; this being the sole exception, maketh the general promise the surer, that not some sorts only, but all sort of sins, yea of blasphemies, not only may, but shall be forgiven unto men. Now to be clear concerning that one sin excepted. 1. 'tis not properly any sin of the second table, but of the first, & is therefore called blasphemy, 2. 'tis not every blasphemy, for any other blasphemy is declared in that text to be pardonable. 3. 'tis a wilful blasphemy contrary to the illumination of the holy Ghost and knowledge of the truth once received, Heb: 6. 4. & 10. 26. Fo●… which reason Paul's sin when he blasphemed the name of Christ and was exceedingly mad against it, was not the blasphemy against the holy Ghost, because he did it ignorantly. If P●…ter had at that time sinned Paul's sin, it had been the blasphemy against the holy Ghost and so unpardonable, for it wanted nothing, but knowledge and illumination to make it that unpardonable sin, which the Apostle himself, 1 Tim. 1. 13. doth intimat. 4. Neither is it every blasphemy against knowledge, but such as is joined with a hatred of Christ, so far that if they could they would pull him down from Heaven and crucify him again. There was mercy for these who crucified Christ ignorantly, but no mercy to those who would do it knowingly. Moreover, although they cannot get Christ himself again crucified, yet they revile, reproach, disgrace and p●…rsecute him in his Members, Ministers, Ord●…nances, and all the ways they can put him to shame and dishonour. Now there are two sorts of these who sin by blasphemy against the holy Ghost. Some do not profess Christ and the truth of the Gospel, yet maliciously and against their knowledge reproach or persecut it. So the Pharisees Mark: 3. 28, 29, 30. in saying that Christ had an unclean spirit, did blaspheme against the holy Ghost. Others do profess Christ and his Gospel, and truth, yet fall away to be malicious enemies thereunto, against their knowledge. Such a one was judas, neither is there any thing to move us to think that judas did not blaspheme the holy Ghost, except that he repented himself afterward: But there is nothing in Scripture against the possibility of a desperate repentance in these who blaspheme the holy Ghost, but only that they can never so r●…pent as to be renewed again, H●…b: 6. 6. That all sin, 1 joh. 1. 7. i, e. all manner of sin is purged away by the blood of Christ, and atonement made for all sorts of sinners, was also signified, both by Christ's healing all manner of diseases among the people, Mat: 4. 23. and by Peter's vision of all manner of four footed beasts, and creeping things, and fowls of the Air, let down as it were in a sheet from Heaven to be killed, and eaten, Act▪ 10. 11, 12.  
So that as the promise of Mercy and free Grace comes home not only to thy nation and to persons of thy condition, state and degree, yea and to thy kindred and Family, but also to thy case in respect of sin, it comes fully home to sinners of thy kind or case, it tendereth Christ even to such a sinner as thou art.  
Fourthly Christ receiveth all who come unto him, and excludeth none but such as by their unbelief exclude themselves. Joh: 6. 37.  
Fifthly it is an encouragement to believing, that we are commanded to believe▪ 1 John. 3. 23. and this is his commandment, that we should believe in the name of his Son jesus Christ, and love one another as he gave us commandment  
Observe the sa●…e authority that commands us to love one another, enjoins also that we believe on Christ.  
But if any shall say, I cannot believe, I have no strength nor Grace to believe, I answer, (and let this be the sixth encouragement to believing) That God sets forth himself to be the giver of faith Eph. 2. 8. Phil. 1. 29. and his Son to be the author and finisher of our faith. Heb. 12. 2.  
If it be objected, I know it is so indeed. But God works faith only in the Elect, and I know not whether I be Elected or not. I answer, thou art discharged (in this case) to run back to Election (which is God's secret) and art commanded to obey the revea●…ed command, according to that of Deut: 29. 29. The secret things belong un●…o the Lord our God, but these things which are revealed, belong unto us and to our Children, that we may d●…e all the words of this Law. And therefore seeing ye are commanded to believe in God, and hears that he is the Author and finisher of Faith; Say with Augustine, Da domine quod jubes & jube quod vis. And with the Disciples, Lord increase our faith, Luk: 17. 5. or with that man in the Gospel, I believe, Lord help my unbelief, Mark 9 24. and request him who hath promised to give the spirit of Grace and supplication, that ye may look on him whom you have pierced, Zech▪ 12. 10. to lighten your eyes, lest ye sleep unto death, Psal. 13. 3. For this looking on Christ (promised in Zecharie) is nothing else then believing on him. As the looking on the brazen serpent which was the type of Christ, is accomplished when we believe in Christ who was typified thereby, as is to be gathered by comparing john 3. 14. 15. with Numb: 21. 8.   

Errata.  
Page, 19 for Spegmen, read Specimen. Pag. 28. for autoris, read aut oris. Pag. 29. for is ever blind, read is not ever blind. P. 31. for Object. 8. read Object. 7. P. 32. for Ecclesiae and Canonca, read Ecclesia and Canonica. P. 67. for improblable, read improbable. P. 40. for but a Preacher, read but by a Preacher. P. 46, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P 79. ●…or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 162. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 169. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.