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 setling and fixing of Ioseph in the government of Egypt as if he had been governour of it before for that was the first time he was made governour 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 yee would know what this calling was see vers 1. Hee 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 receaved 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 typicall 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 onely Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively or signanter but indefinitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article and so both the Syriak Interpreter Hierome Arias Montanus and the Tigurin version râ—…ad it indefinitly honorem not hunc honorem No man taketh honour unto himself but he c. See the very same words in the same sence Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour to whom honour not this honour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 21. 26. is not rendered this honour 2. Suppose it bee meant signanter yet our argument is valid Although the Apostle give instance only in the high Priesthood yet by analogie of reason the Axiome will hold in reference to the Ministery of the new Testament upon which God hath put so much honour that it is called a worthie work 1 Tim 3. 1. and worthie of double honour 1 Tim 5. 17. and to be esteemed very highly 1 Thess 5. 17. The Ministers of the Gospell are the Embassadours of Christ 2 Cor 5. 20. and the Angels of the Churches the starres in Christs right hand Revel 1. 20. 2 1. c. yea the glory of Christ 2 Cor 8. 23. And if comparing state with state the least in the kingdome of God be greater then Iohn Baptist and Iohn Baptist greater then any either Priest or Prophet in the old Testament Then ' its not onely as great but a greater usurpation for a man to take this honour of the Evangelicall Ministery to himself then it had been of old for a man to take that honour of the legall high Priest-hood to himself The fifth argument I draw from Heb 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads which was necessarly required in Catechumens before they were baptized and receaved as Church Members and where there was yet no Church planted these heads were taught learned and professed before there could be a visible politicall Ministeriall Church erected that the Apostles spâ—…aks to the Hebrews as visible Ministeriall Churches is manifest both from the particulars here enumerat and frâ—…m Chap. 5. 12. 13. 13. 7. 17. Now he exhorteth them to goe on unto perfection and not to be ever about the laying of foundations or about the learning of these Catecheticall principles the knowledge and profession whereof did first give them an enterance state and standing in the visible Church of Christ viz. 1. The foundation of repentance i. e. Conviction and knowledge of sinne by the law humiliation and sorrow for it with a desire of freedome for it 2. The foundation of faith in Christ for our wisdome righteousnesse sanctification and redemption 3. The foundations of Baptisme i. e. The abolishing of these diverse legall washings Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace and for initiation in Church membership Others say he speaks in the plurall because in those times many were baptized at once usually 4. The foundation of laying on of hands that is saith Bullinger on the place of the Ministery 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 diverse Divines make one of the marks of a true visible Church namely a Ministery 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 prelaticall confirmation or Bishopping of children which they grounded upon this same Scripture And this way goe the Popish interpreters expounding it of their Sacrament of confirmation Others understand the gifts of the holy Ghost which in those dayes were given by laying on of hands But it hath never been nor can never bee proved either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall 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 conceave that the laying on of hands Heb. 6. 2. Pointeth at the Ministery and their Ordination which was accompanied with that rite Many interpreters who extend the Text further doe 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 finde seven of these catecheticall principals and after baptisme adde Doctrine that is a preaching or teaching Ministery and then the next head containes the necessity of a speciall calling and Ordination to this Ministery However read
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…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 lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis 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 c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. 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 intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall 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 com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com 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 tenent 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 retaine 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 essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall 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 anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com 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 essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich 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 uuto 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 followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich 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 applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 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 ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell 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 Gospell 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 reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall 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 generall 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
it then to know that all shall be saved if all believe when men are told withall that all shall not cannot believe and so shall not be saved This latter they hold as well as we therefore their universall comfort taken from Christs 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 Christs 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 plaister is broad enough to cover the broadest sore As Gods mercy so Christs 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 soule convinced of its own sinfull estate and of the vanity of creature comforts doth so farre 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 smal encouragement as to resolve there is vertue 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 T is 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 then touched he their eyes saying according to your faith be it unto you He that said Lord if thou wilâ—… 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 faire 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 Christs 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 universall 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 ransome 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 then Christs many Mat. 20. 28. the Sonne of man came to give his life a ransome for many this very Text hath aboundance of light to give it self 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 generuÌ„ not only for all sorts yet t is indeed an argument for the contrary For to pray for all men without exception of any person is not commanded but we find the contrarie commanded Ieremiah was forbidden to pray or make intercession for the obstinat 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 sinne unto death i. e. the sin of blâ—…sphemy against the holy Ghost 1 Io 5. 16. Paul is so far from praying for Alexander the copper-smith that he imprecats the vengeance of God upon him 2 Tim 4. 14. wee may not pray for the Pope who is the great Antichrist and sonne 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. Whâ—…refore when the Apostle bids us pray for all men His meaning is that we should exclud no degree nor kind of â—…en great oâ—… smal Jew or Gentile bound or free c. 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 lawfull authority for we may not pray for those who are in any unlawfull or usurped authority in the Church Archbishops Bishops Deans Archdeacons c. which prayer were an approbation of their unlawfull callings in the Church I doe not say that we may not pray for the persons of any Archbishops Bishops c. but we may not pray for them as clothed with such an office or authority as we are there bid pray for Kings quatenus Kings that we may live under them a quiet and peaceable life in all godlines and honesty so that a King or Emperour as he is clothed with such authority may not be excluded from our prayers But if we look upon all Kings and Emperours personally individually or numâ—…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 Iulian the apostate Again if we look to that which there followes 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 individuall place without exceptiâ—…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 publick and privat prayer and there are also unfit places either for privat or publick prayer The meaning therefore is that the worship
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 generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…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 faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed 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 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie 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 commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold 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 speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude 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 Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right 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 onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… 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 ought to communicat 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 spirituall things reap temporall 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 Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall 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. Apollos 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 Stephens 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 confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…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 Ioabs father but onely 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 Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
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 termes 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 onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall 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 c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell 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 Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee 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 goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…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 evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse 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 Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie 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 certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine 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 eternall 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 eternall 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 perswaded 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 hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded 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 obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake 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 owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome 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 com 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 receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…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 applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so