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 then practises pag. 157. Hee who would keep his head let him keep his heart ibid. The approved in triall 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 godlinesse imbrace and hold the principles of these who call themselves the godly partie Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie as being indeed such who under the pretence of zeall for the power of godlines hold diverse ungodly principles pag. 159. Diverse 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 loose 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 Hereticks 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 Gospell 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 Diverse Arminian and Antinomian Tenents are maintained by them which strengthen the hands of the wicked pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly pag. 168. CAP. XIV Another most usefull Case of Conscience discussed and resolved concerning associations and confederacies with Idolaters Infidels Hereticks or any other known enemies of truth and godlinesse pag. 169 Three kind of Covenants distinguished Civil sacred and mixed the last two are unlawfull 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 joyne in Military expeditions together is unlawfull ibid. This is proved from Scripture pag. 170. 171 Three objections from Abraams and the Maccabees Covenants and Davids 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. Conjugall Covenants is forbidden pag. 175 Faedus deditionis or pactum Liberatorium forbidden 176. David did not right in sparing Ioab and Shimei ibid. Civil Covenants of War was forbidden ibid. This is confirmed more pag. 177 178. The Objection taken from Jehosaphats joyning 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 Davids confederacy with Abner and Amasa answered fully pag. 186 187. 188. What can be drawn from the example of Christian States and Common-wealths 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 Dutie may be censured and wihall wickednesse in the person who hath taken up the practise of the dutie pag. 192 Another Objection removed ibid Wee may no more associat with the wicked of the same Kingdome then of another Kingdome pag. 193. CAP. XV. Of Uniformity in Religion Worship of God and Church Government 194 Why Luther declined a generall Synod for unity in ceremonies ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship ibid. It was also prophecied 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 lawfull just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty pag. 201 Nine particulars to be remembred 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 bee tyrranny over mens consciences ibid The covenant is no temporary obligation pag. 208. If such an ordinance to the Army be scandalum acceptum then the not making of it is scandalum datum pag. 209. CAP. XVII Of Infant-baptisme pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture p. 211 Both Hebrews and Heathens had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme 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 baptisme in eight respects p. ibid 213. This infant-baptisme of theirs is a good warrant for us p. 214 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts p. 216. Another text Ephes 5. 26. proves that baptisme belongs to infants p. 217 CAP. XVIII Of the use of a Table in the Lords supper and of the communicants there comming to and receiving at the Table pag. 218. The first guests our Saviour intertained received at the Table ibid. This sitting was not occasionall 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 generall 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 foorth 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. Antiquitie
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
farre as the Locri yet no man might move for a new law in Athens unlesse the motion were offered and submitted to the Senat 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 amisse in a Church wee 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 suppresse or restraine 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 doeth evil hateth the light neither commeth to the light lest his deeds should be reproved but he that doth truth commeth to the light Prov. 4. 19. The way of the wicked is as darknesse they know not at what they stumble I adde to make up the Antithesis to vers 18. their way is darkened more and more untill the dark night I have heard when the Arminians were pâ—…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 modell of what they hold Ninthly refuse such new Lights as have fellowship with the unfruitfull workâ—… of darknesse Eph 5. 11. 'T is a deceitfull new Light which makes men forbear to reprove speak or petition against those evills in a state which their consciences know to be sinfull and to wink at such things as publikly dishonour God in a nation upon hopes that themselves shall be winked at and tollerated But what communion hath light with darknesse 2 Cor. 6. 14. There are some who pretend to new Light and to tendernesse of conscience who yet are content to combine and associat themselves with those of another and different way which themselves condemn as a sinfull 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 Sâ—…ekers in seeking after tolleration 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 darknesse in another respect because they are borrowed from Heresies buried in darknesse How many new Lights are now brought from the Arrians Manichees Novatians Donatists the contemplative Monkes and Friars the Photinians Socinians Arminians c. These are no more new Lights then a beggars cloak is a new garment being newly made up out of many old riven and rotten cloâ—…ts sowed together Tenthly away with those new Lights which let men see nothing better which bring no edification those Baeotiâ—… aenigmata those none sense and naughty high notions in which some frothie spirits evanish Let all things bee done unto edifying 1 Cor 14. 26. There are vaine bablings and science falsly so called which hath made men erre from the faith 1 Tim 6. 20 21. Lastly take good heed of those new Lights which follow new interests Such was that of Ieroboam 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 gaine is godlinesse 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 firmnesse in the truth IT is good Divinity to maintaine that Skepticisme fluctuation and wavering concerning those things which God hath revealed to be beleeved or done by us is a sinne and to bee firme â—…xed and established in the truth to hold fast the profession thereof to stand fast in the faith is a duty commanded I shal first prove it to be so then give reasons for it and thirdly some helps to this duty and preservatives against this sinne For proof of the thing somewhat might bee said from the very light of nature for hâ—…th a nation changed their Gods â—…er 2. 11. Religion hath the very name of it a Religando so farre it is a Relaxando The heathen Greeks cald a â—…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They said also that he who erres or miscarries in his Religion doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink out of a bored or foraminous cup. How firme and constant have heathen Philosophers been in maintaining their opinions they could not onely displease their friends amicus Plato c. but suffer the heaviest things for their opinions And shall not we much more hold fast the profession of the true faith Zonaras Annall tom 3. In the raign of Michael the Emperour the son of Theophilus tels us that when the sister of the Prince of Bulgaria became a Christian and the Prince also by her means converted the â—…ulgarians conspired against him for this change of Religion This diabolicall stedfastnesse of theirs provoked him to a true Christian stedfastnesse till by Gods assistance and blessing they were made to turne 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 natures light there is not any of the primitive Churches to which the Apostles wrote Epistles but they were expressely 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 diverse and strange Doctrines Now it must needs be not only a truth but a most speciall and necessary truth which the Apostles thought fit thus to presse upon the Churches in all their Epistles writen to them See Rom 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. Iames 5. 19 20. 2 Pet. 2. 1 2 3. and 3. 16 17 18. 1 Ioh. 4. 1. Iude ep vers 3. 4. All these Texts are full and plain as to this point which I speak to and in that respect most worthie of our frequent thoughts and
that they shall constantly really and sincerly during all the dayes of their lifetime with their lives and fortunes stand to the performance of it And both Kingdomes have suffered the losse of their goods chearfully laid out their means and laid downe their lives resolutly in pursuance thereof At the Treaty of Vxbridge the propositions for Religion of which the confirming of the Covenant is the first and chiefest were acknowledged to be of such excellency and absolute necessity as they were appointed to be treated of in the first place and that no peace nor agreement should be till they were first agreed unto The same Propositions for Religion are yet set down in the first place amongst the Propositions sent last to the King as being agreed unto by the Parliaments of both Kingdomes And that now the Kings answer to the Propositions is delayed the house of Commons have thought fit to turne the Propositions into Ordinances to shew their constant resolution of adhering thereto and that they may be of greater force and receave the better obedience from the Subjects have converted the Propositions for civill matters into Ordinances and that their zeal and constancy may appear for Religion which is of greatest moment and wherein the glory of God and the good of his Church is most concerned it is desired that the Propositions concerning the Covenant may be likewise turned into an ordinance with a considerable penalty that so we may give some reall evidence that we do not sâ—…ek the things of this world in the first place and the Kingdome of Heaven and the righteousnesse of it in the last Much lesse that Demas like we forsake it as lovers of this present world Now the grounds and reasons for such an Ordinance may be these 1. It were a great unthankfulnsse to God if after sacred and solemne vowes made in time of our greatest dangers and when after our vowes God hath begun to deliver us and hath dissipated our Enemies we should now grow wearie of paying and performing those vowes We may say of the Covenant as the Prophet said of the laying of the foundation of the second Temple Consider whether from that very day God did not sensibly blesse us and give a testimony from Heaven to his own Cause and Covenant And now shall the Covenant which was our glory and ornament before God and men be laid aside as a worne or moth-eaten garment God forbid 2. If the taking of the solemne League and Covenant bee not enjoyned by authority of Parliaments under a penalty but left arbitrary this were an opening in stead of shutting of the doore unto as many as are apt and inclinable â—…o refuse and oppose the Covenant yea to as many as write or speak against it and maintaine opinions or practises contrary to it The impiety and obstinacy of such persons if not punished but connived at or tacitely permitted by the Parliaments involveth them and the Nation as partakers of the sinne and so consequently of the judgement Although the oath which Ioshua and the Princes of Israel made to the Gibeonites was made unadvisedly and without asking counsell from the mouth of the Lord yet some hundred yeares after being broken that breach brought a nationall judgement till justice was done upon the offenders How much more may a Nationall judgement bee feared if even in our dayes the contempt and violation of a most lawfull and sacred oath bee winked at Surely God will not wink at their sinne who wink at his dishonour Better not to have vowed then not to pay and performe 3. When King Iosiah made a solemne Covenant the effect whereof was a through Reformation the taking away of the ancient and long continued high places the destroying of Baals Vessels Altars Priests c. 2 Kings 23. through out he did not leave this Covenant arbitrary But he caused all that were present in Ierusalem and Benjamine to stand to it 2 Chron. 34. 32. In all which he is set forth as a president to Christian Reformers that they may know their duety in like cases 4. All who did take the solemne League and Covenant are thereby obleiged in their severall places and callings and so the houses of Parliament in their place and calling to endeavour the extirpation of Popery Prelacy Heresie Schisme Superstition and Prophannesse How is this part of the oath of God fulfilled if the Covenant it selfe made for the extirpation of all these be left arbitrary 5. The Vow and Protestation was not left arbitrary For by the vote Iuly 30. 1641. it was resolved upon the question that whosoever would not take that Protestation are declared to be unfit to bear any office in the Church or State which was accordingly published But the solemne League and Covenant must be at least more effectuall then the Protestation for the narrative or preface of the Covenant holdeth forth the necessity of the same as a more effectuall means to be used after other means of Supplication Remonstrance and Protestation 6. This same solemne League and Covenant was not in the beginning left arbitrary for some members were suspended from the house for not taking it And in the Ordinance 2 Feb. 1643. it is ordained and enjoyned that it be solemnly taken in all places throughout the Kingdome of England and dominion of Wales And withall in the instructions and orders of Parliament then sent into the Committees it was appointed that the names of such as refuse it should be returned to the Parliament that they may take such further course with them as they shall thinke fit In the Ordinance of Parliament for Ordination of Ministers both the first and the last Ordinance the person to be ordained is appointed and obleiged to addresse himself to the Presbyterie and bring with him a testimony of his taking the Covenant of the three Kingdomes Again by the ordinance for election of Elders dated the 19. of Aug 1645. No member of any Congregation may concurre or have voice in the choosing of Elders but such as have taken the Nationall Covenant 7. In the first Article of the Treaty between the Kingdomes signed Novemb 29. 1643. 'T is agreed and concluded that the Covenant bee sworne and subscribed by both Kingdomes not that it shall bee taken by as many as will in both Kingdomes but that it shall bee taken by both Kingdomes How shall this be performed if it bee still left arbitrary 8. In the Propositions of peace 't is plainly supposed and intimated that the taking of the Covenant shall bee enjoyned under some penalty Otherwise we have not delt faithfully neither with God nor man in tendering that second Proposition to the King concerning his consent to an act of Parliament in both Kingdomes respectively for the enjoyning the taking of the Covenant by all the Subjects of the three Kingdomes with such penalties as by mutuall advice of both Kingdomes shall be agreed upon 9. If other Propositions of peace be turned into Ordinances