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CHAP. II. Of Pastors.

1. THeir Names,

In the Old and New Testament he is called a man of God, he is called in the Old Testament also, A Servant of the Lord, a Seer, a Prophet, a Priest, a Watchman, and a Shepherd.

In the New Testament they are called Prophets, Ministers of God, Pastors, Teachers, Elders, God's Stewards. Titus 1. 7. God's Ambassadors. Rev. 1. 13. Angels, Revel. 1. 2, 3. Apostles, Evangelists, that men might regard them, and they be put in mind of their duty.

He was to be of some years before he entered into that Function:

Our Savior was thirty years before he entered into the Ministry, Luk. 3. 23. See Numb. 4. 3.

Basil and Gregory (saith Russinus Hist. l. 2. c. 9.) spent thirteen years in searching forth the hidden sense of Scripture barely, before they would make show of their Profession.

There is an Office of the Ministry instituted by Christ in the Churches of the New Testament.

First, The Lord hath expressly instituted such an Office, 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration.

The Socinians say, Cum adhuc nova & inaudita esset Evangelii Doctrina, &c. The Apostles had a Call when the Gospel was newly published; there needs not a Ministry now that the Gospel is generally taught, and it is promised we shall be all taught of God, if we should look for a Ministry where shall we find it? our Ministers were ordained by Bishops, they by the Pope, therefore their Calling is Antichristian.

That there is such an Institution of Christ, and this to continue till the worlds end may be thus proved,

First, There are some to whom the word of Reconciliation is committed, and not to others, 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission, men cannot preach as the Ambassadors of Christ unless sent, John. 20. 21. Gal. 1. 1.

Secondly, Because a special Authority is committed to such by virtue of their Office, they have the keys of the Kingdom of Heaven, Isa. 22. 22. Matth. 16. 19. There is a double power,

1. Supreme which belongs to Christ only, Revel. 3. 7.
2. Subordinate and delegated. Ministers are the Ambassadors of Christ, and so are to be received as Christ himself, We bes • ech you in Christ's stead, and He that despiseth you despiseth me.

Thirdly, There is a special trial that in order to such an employment they are to undergo, 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office, the Deacon.

Fourthly, The Lord hath appointed them a reward for the performance of such in Office. He hath ordained that those which preach the Gospel should live of the Gospel, See Act. 6. 24. 1 Tim. 4. 15.

Fifthly, They are to give a special account for the souls of all that are under their charge.

Secondly, This Office is to continue till the end of the world.

1. From the Institution of Christ appointing this Office, 1 Cor. 12. 28. in the last and purest times, Revel. 21. 14. the twelve foundations are the twelve Apostles.

2. From the promise made to it, which supposeth that the subject of the power shall remain, Mat. 28. ult. See Ier. 3. 15. & Isa. 66. 2.

3. The necessity of this Office is as great now as ever. The ends of it are two, The gathering and perfecting of the Saints, Ephes. 4. 11, 12. So long as one Saint is to be converted, and one grace to be completed there needs a Ministry.

For that part of the Objection, That their Calling is Antichristian.

In these licentious days several truths in Pamphlets are called Antichristian, Baptizing children, frequenting Ordinances, the Ministry, the Doctrine of the Trinity, that Magistrates should meddle with matters of Religion, that we prove our Justification by our Sanctification, Meeting-places or Churches for the people of God to assemble publicly in.

The Papists say, We have no true Ministry, because at the Reformation we received it not from Rome.

The Brownists say, Our Ministers are not rightly called into their Offices, because we received it from Rome.

Not everything ordained by Antichrist is forthwith to be rejected, but only that which he doth quà Antichristus, as he is Antichrist. But B • shops were before ever Antichrist appeared in the world.

Hilary against the Arians saith. Quisquis Christum, qualis ab Apostolis est praedicatus negavit, Antichristus est. Nominis Antichristi proprietas est, Christo esse contrarium.

That Church, Ministry and Sacraments where Christ's holy Spirit is graciously, effectually and savingly present, can no more be denied the name of a true Church then that man can be denied the name of a true man, who eateth, drinketh, walketh, speaketh, reasoneth and performeth all the operations of sense, motion and understanding; we may feel in ourselves the power and efficacy of our Ministry and Sacraments.

Brown the Father of the Brownists was the first of note that did separate himself from the Church of England, and said, that we had not a Church, he meant a true Church. But after he went into France, and being at Geneva, he saw the Sabbath much profaned, and the wafer-cake given in the Sacrament instead of bread, whereupon he began to think better of the Church of England, and returning home he became Pastor of a Church in Northamptonshire, called Achurch.

The Church of Rome was a true Church, the Reformed Churches separated from it becoming a false Church. Though Ministers were ordained in the most corrupt estate of the Church of Rome, yet if they forsake the corruptions of the Church of Rome they are true Ministers, as the Church of Rome itself if it would cast off its corruptions, should be a true Church.

It is a necessary act of a Ministers Call to be ordained by other Ministers, not necessarily a Bishop, the Reformed Churches beyond Seas used not that, but the Imposition of Presbyters: and in England no Bishop could ordain alone, but Presbyters besides him were to lay hands on the man ordained.

Of the Ministers Calling.

Some say the inward Calling of a Minister is a work of God's Spirit, inwardly inclining a man to embrace this Function for the right ends, God's glory and Mans salvation. See Act. 8. 21. Simon Magus refused, his heart was not right or straight before God. Not sufficient inward gifts of mind, of knowledge, learning, and virtue, is the inward Calling to the Ministry, because all these things may befall such an one as ought not to undertake the Ministry at all (as a King) but should sin grievously against God, if he undertake that Function, yea all these may befall a woman who may not be a Minister, I permit not a woman to exercise authority, or to speak in the Church.

For the outward Calling, there is no particular manner or kind of Calling binding the conscience to that and no other, because bare example without a precept doth not bind. He hath the outward Calling to the Ministry, who is appointed to this by such who are entrusted with this care. Paul left Titus in Crete to ordain Elders, that is, Ministers.

There is a double Calling necessary to a Dispenser of the Mysteries of Salvation, Inward and Outward. The Inward enableth them, the Outward authorizeth them to discharge their sacred Function. Where there are gifts, if God incline the heart of the party to enter into the Ministry, there is an inward Calling; yet this alone sufficeth not without an outward Calling, either Ordinary or Extraordinary; we are not now to expect extraordinary Callings since miracles are ceased. The ordinary Calling is by the imposition of the hands of the Presbytery, Ier. 14. 14. & 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years, or at least approved of. Doctor Featleys distinction of Clergy and Laity.

The Calling of men to the Ministry, is either

Immediate and Extraordinary, such as the Prophets had in the Old Testament, and the Apostles had by Christ himself mediate and ordinary, such as is now a days of Pastors, both are divine, every Minister is as truly called, though not as immediately as in the Primitive times, Matth. 9. 38. Act. 20. 28.

Munus Apostolicum, the Apostolical Function is ceased, because the Apostolical gifts are ceased, speaking by an infallible spirit, speaking all languages, having care and rule of all Nations.

Ordinary Presbyters are appointed by the holy Ghost, Ephes. 4. 11. Pastors who have an ordinary mediate Call, are made the gift of God, as well as the extraordinary Offices, they are both equally divine, but they differ in three things:

1. Those which are immediately called have God only for the Author, as Paul saith, called by God and not by men.

2. Those which are immediately called, are for the most part endowed with a singular privilege of not erring, and gifts of miracles, though sometimes it be otherwise.

3. They are not tied to one particular Church, but are sent to all indefinitely: an immediate Call is not now to be expected.

The nature of a Ministers Call consisteth in two main things, Election and Ordination.

In the Reformed Churches of France and Geneva, the people give no voices in the Election of Ministers, but are only permitted if they have any causes of dislike or exception, to make them known to the Pastors and Guides of the Church, and the power of judging such exceptions resteth wholly in them. When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular, and swayed by the most voices of the people, he was condemned by all the Synods in France, as Beza showeth, Epist. 83.

Some say the original power is in the Church, Acts 1. & 14. the formal in the Ministers; as to see is originally in the whole body, but formally in the eye.

Others say, The Ministers originally receive their Church-offices, not from the people but Christ himself, who is the fountain, there being not the same reason of a natural and voluntary action.

There is a Question, Whether the Church or the Ministers be first, because the Ministers are the instrumental cause of the conversion of the Church, and the Church of the choice of their Ministers, which is something like the Philosophers Question, Whether the Egg or the Hen were first, for as the Egg comes of a Hen, so the Hen comes of an Egg. And as that is resolved by the consideration of the Creation, then God made the Hen first, so is this question by consideration of the first institution and setting up of the Evangelical Catholic Church, then we find that Christ set up the Officers first to convert men to be believers, and they being converted to the faith of Christ are bound to submit themselves to Christ's Ministers in the Lord.

If a Minister of this or that Congregation be not a Member of the Church Catholic visible, then he is no Minister out of his own Congregation, and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation. Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation, he could not preach to them, nor they hear him as a Minister, but only as a gifted Brother.

They of the Separation, and if not all, yet sure some Independents place the whole essentiality of a Ministers calling in election, accounting Ordination to be no more but the solemnization of the Calling. We say, Permissio 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 Church electing him, but from the lawful ordaining him. Election doth but design such a person to the Ministry of such a Church.

In Scripture we find Election and Ordination frequently distinguished, not only as distinct acts, but oft times in distinct hands, Deut. 1. 13. The people choose them who shall be Rulers, but Moses makes them Rulers, Act. 6. 3. the people choose, the Apostles appoint the Deacons. The choosing of a person to an office, is not the authorizing of the person elected, but the designation of the person to be authorized.

Ordination is to be distinguished from Election, for the whole Church may choose but not ordain. Ordination is an Ecclesiastical act of Government, but Election is not so.

Some say, The Bishop only is to ordain, Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Jerome saith, Excepta ordination, what is it that a Bishop doth which a Presbyter may not d • ? or at least no Ordination should be without a Bishop.

Others say, it is to be done by Presbyters. It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministry in the Church by preaching Presbyters, Numb. 8. 10, 11, 14, 19, 22. Act. 6. 3, 5, 6.

It is the setting of men apart to the work of the Ministry, the commending of them with Fasting and Prayer to the grace of God, and the authorizing of them to perform things pertaining to God; which others neither may nor can do: wherein the ceremony of Imposition of hands is used,

1. To express the setting of them apart for sacred employment.

2. To let them know that the hand of God is with them in all that they do in his Name, and by his Authority▪ to guide, strengthen and protect them.

3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others, as being to take charge of others.

The Socinians 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 thus much.

The Papists Ordination faileth divers ways:

1. In the end, for the Bishop bids them take power to offer up Christ's body as a Sacrifice to God.

2. They want the Institution, for Christ hath appointed no Priests in his Church to sacrifice.

3. They fail in the outward form, for they have many foolish ceremonies added to their consecration.

The Brownists fail in the main, which is the Imposition of hands by the Presbytery.

Some think that the ceremony of laying on of hands may be omitted. Sometimes we must be tied to example in the least gesture, though not prescribed, & yet men presume to dispense in a circumstance expressly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands: & enjoined to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling, Act. 13. 3.

Their Duty:

It is laid forth,

1. By Titles, as Watchmen, Ezek. 3. 17. & 33. 7. Laborers. Matth. 9. 37. Light and Salt, Matth. 5. 13, 14. Shepherds, John 21. 15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4. 1. Nurses, 1 Thess. 2. 7.

2. In Commandments Act. 20. 28. 2 Tim. 4. 1, 2.

He must 〈 in non-Latin alphabet 〉 , 2 Tim. 2. 15. and 〈 in non-Latin alphabet 〉 , Gal. 2. 14. He must teach and tread the way to Heaven.

He must feed the flock, 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministry of the Word and Sacraments, and by praying for them both publicly and privately.

Ministers must teach sound and true Doctrine, 1 Tim. 3. 9. & 4. 6, 7.

They must preach,

1. Zealously, John 5. 35.

2. Compassionately, Matth. 9. 36. & 23. 27.

3. Convincingly, Col. 2. 2.

4. Feelingly, according to the nature of the Doctrine. The best way to speak to the heart is to speak from the heart, 2 Cor. 2. 4.

5. Frequently, in season and out of season, Luk. 21. 37▪ Act. 5. 42.

6. Gravely, 2 Cor. 5. Tit. 2. 8.

Homilies were first allowed in the Church, not to uphold or maintain an ignorant Ministry, or to supply his defect that should take pains but would not, much less to shut out preaching, but to supply the casual defect of preaching through the weakness and infirmity of the Minister.

Bishop Andrew's caused to be engraven about the Seal of his Bishopric those words of S. Paul, And who is sufficient for these things?

Bishop Jewel being very weak, as he was going to preach at Lacock in Wiltshire, a Gentleman meeting him, friendly admonished him to return home for his healths sake, telling him, That it was better that the people should want one Sermon, than be altogether deprived of such a preacher: to which he replied, Oportet Episcopum concionantem mori, a Bishop should die preaching in a Pulpit, that being the last Sermon he preached.

It is one part of a Ministers Duty to pray for his people, 1 Sam. 12. 23. Moses prayed for Israel. He and Aaron more then once stood in the gap. Jeremiah prayed so much and earnestly for the people, till God was even fain to discharge him. Paul almost in every Epistle tells them to whom he writeth, That he maketh mention of them in his prayers: and the Apostle tells the Colossians that Epaphras a Minister of theirs did labor for them fervently in his prayers.

Reasons. 1. It is one of the most excellent means to make their other labors prosperous by procuring a blessing upon them from God.

2. This is the next way to provoke in his heart a holy, Christian and spiritual love of them. Let any man accustom to pray to God fervently for any person, and it will increase an holy and heavenly affection to them, as much as any one thing in the world, graces grow and increase by exercise, prayer is an exercise of love and charity.

3. This is the best way to prevent discouragement in ones labors.

We may communicate with evil Ministers, See 1 Sam. 3. 12, 25. & 30.

1. Our Savior hath taught us to hold communion with wicked men for the godly's sake that were among them; Yea with such as were tied in the cords of sin, with such as did manifestly live and die in their sins without repentance, John 8. 21, 59. with Luk. 22. 7, 8.

Of the Brownists M ^r Paget in his Arrow against the Separatists Chap. 8. shows, That both Ainsworth and Barrow hold that Baptism administered by Papists is to be retained.

Ministers must be faithful in their Calling:

Christ was a merciful and faithful high-Priest.

His faithfulness consists in these things:

First, In revealing the whole counsel of God, Acts 20. 27. and only the counsel of God.

Secondly, In dwelling among their people, and using their best endeavor to know them well, Prov. 27. 23. John 10. 14. Acts 20. 20, 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17.

One saith, It is but the least part of a Ministers work which is done in the Pulpit. Paul taught them from house to house, day and night with tears, Act. 20. 29, 31. To go daily from house to house to see how they live.

Ministers must be themselves of an unblameable life, Matth. 5. 13. Act. 20. 28. & 4. 12. & 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aaron's Urim and Thummim, which he was to carry in the Brest-plate upon his heart: for the one betokened Light and Verity of Doctrine, the other Uprightness and Integrity of life. The same was also signified by the golden Bels and Pomegranates hanging round about upon the hem of his priestly vestment: for the Bels are no other then the sound of wholesome preaching; and the Pomegranates, then the fruits of good living. Peaceable, not given to suits and contentions with the people, 1 Tim. 3. 3. They should be courageous and bold, as Luther. Painful. Their Calling is a labor, 1 Thess. 2. 9. and a travel, 2 Thes. 3. 8. Those that labor in the Word and Doctrine. I labored more abundantly then they all. Send forth laborers into thy harvest. Verbi Minister es, hoc age, was M ^r Perkins Motto. See 2 Tim. 4. 1. He must be diligent and painful both in Study and Preaching.

Melancthon said there were three hard labors, Regentis, Docentis, Parturientis.

I have heard it as a certain truth concerning Reverend M ^r Baines, that every Sermon cost him as much in his sense (as he thought) as it did ordinarily cost a woman to bring a child into the world, I travel in birth till I see Jesus Christ formed in you.

Chrysostom saith, The work of a Minister is more laborious then that of a Carpenter. When he hath wrought hard all day he goes home and comes again in the morning, and finds his work as he left it; but we hew and take pains, and leave our people and come again, and find them worse then before.

The Honor and Dignity of this Function.

Although the Ministry above all Callings be most subject to the contempt and disgrace of profane men, yet the Function is a worthy and excellent work, and as God himself hath greatly honored them, so can they not but be honored of all those, who are the children of God.

1. The subject of this Office is the souls of men, their far better and more worthy part, the spiritual, immortal and most heavenly part of man; other functions are conversant about the body or estate.

2. The proper end of this is to procure God's greatest glory in subduing souls to him, and in bringing men to the greatest happiness whereof they are capable, even to grace here and glory hereafter.

This is to establish the spiritual Kingdom of grace in the hearts of men, to convert them to God, and make them heirs of everlasting happiness.

At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth, John with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles. See 1 Thes. 2. 19.

A Minister is called a man of God, 1 Sam. 9. 5. 1 Tim. 5. 1. & 2. 3, 17. His chief business is to deal with God, and to be his Messenger unto men, the man of his counsel who was admitted to be familiarly with him, yea whose whole life was to be consecrated to a specia • • ttendance upon God and his special service of making his ways known unto the sons of men.

They are called Messengers of the Lord of Hosts, Mal. 2. 7. Ambassadors of Christ, 2 Cor. 5. 10. Angels of the Churches, Fathers of their people, 2 Cor. 5. 19, 20. God tells Levi he will be his inheritance, Deut. 10. 8, 9. God protects them, Revel. 2. Christ holds the Stars in his hand.

We are commanded to receive them in the Lord, to hold them in reputation, to esteem them very highly for their works sake, to hold them worthy double honor, and to obey them.

Good men have loved faithful Ministers, 2 Chron. 30. 22. & 31. 4. & 35. 2. Mat. 10. 11. Act. 16. 15.

Aquila and Priscilla preferred Paul's safety before their own. Obadiah hid the Prophets with the hazard of his life, 1 King. 18. 4. See against the contempt of them as Ministers, 2 Chron. 36. 16. Luk. 10. 16.

Of their Maintenance.

A sufficient maintenance is due to the Minister, 1 Cor. 9. 9, 10, 14, 15.

The stipend of Ministers must be sufficient, honorable and stable, but the quota pars is not determined.

1 Tim. 5. 17. Honor there, is maintenance, the Elder is the Minister. If they be worthy to receive, then it is not in the pleasure of man to pay as he list. If the maintenance must be honorable, then it must not be of benevolence: for that is commonly both scant and uncertain, which is a thing miserable not honorable. Tenuitatem beneficiorum sequitur ignorantia Sacerdotum.

It is a great Question, An decimae Ministris jure divino sint solvendae?

The Schoolmen are generally for the negative, and so are many able Protestant Divines, Rivet. in Gen. 28. Exercit. 125. and in his Iesuita vapulans. Capel. in Thes. Theol. Salmur. M ^r Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline. M ^r Dod. Bishop Carleton, D ^r Prideaux, D ^r Sclater and Mr. Whateley, were for the affirmative.

The Question (saith Mr. Mede on Act. 5. 3, 4, 5.) should not be, Whether Tithes are due to the Ministers of the Gospel, meaning as a duty of the people unto them, but rather Whether they be not due unto God; for so is the style of the Scripture, All the tithes are mine; these I give to Levi, and not you. There are many other uses for the employment of Bona Sacra, if they be more then is competent for them and theirs.

Of Preaching.

It is in a settled state of things, the public interpretation and application of Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose.

Or it may be defined, A sound explicating of God's Word with application of it in the way of Power and Office by him who is thereunto called,

1. An Explication of God's Word, Nehem. 8. 8. The Levites when they read the Law of God, or gave the distinct sense and meaning of the words: So must the Minister, he is commanded to divide the Word aright. See Luke 24. 27, 32.
2. Sound or right Explication, for there is a depraving of the Scripture.
3. With Application, Reprove, Rebuke, Exhort with all longsuffering and Doctrine, See 1 Cor. 14. 3. 2 Tim. 4. 2.
4. By Office and Power in him that is called. So the general duty which lies on every Christian may be distinguished from the peculiar Office •• a Minister, private Christians are to teach and admonish one another, there is an Exhortation Charitative and Potestative which belongs to him that is called.

One saith, It is an Ordinance of Christ, whereby persons have received Gifts from Heaven, and are separated to that Office to make known the will of God for the perfecting of the Saints.

The efficient cause is,

1. Supreme and principal, Jesus Christ.
2. Instrumental, persons which have received Gifts from heaven, are called and set a part to the Ministry.

Secondly, The material cause of it, the Doctrine of Salvation.

Thirdly, The formal, making it known and applying it.

Fourthly, The final, for the perfecting of the Saints.

By the Word preached:

1. Light shines in unto men, Psal. 19. 7. to the end.
2. It helps the Saints to mortify their corruption, Psal. 119. 9.
3. By it we conquer the devil, Ephes. 6.
4. We overcome the World, John.
5. It enableth us to perform the duties of our relations, Col. 3. 16. to bear all crosses, Rom. 5. 4.
6. Fils us with consolation, and keep us from being Apostates.

The word is interpreted aright, by declaring

1. The order.
2. The Sum or Scope.
3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text.

Preaching consists of these Ingredients:

1. Right Understanding.
2. True dividing.
3. Faithful interpreting.
4. Zealous uttering.
5. Powerful applying.

It is not, I suppose, simply necessary one should take a set Text.

Christ when he executed the Office of a Minister here on earth, and taught the people, sometimes interpreted a place which he took out of the Scripture, as Lu • . 4. 17. out of Isaiah, sometime without any set Text he spoke those things which were most apt for the edifying of the Church.

For the most part Christ preached sitting, as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. John 8. 2. so did others who came to great place and dignity in the Church ordinarily preach sitting too, and therefore their Churches were called Cathedral, because they preached sitting in chairs.

The Apostles were wont more often to stand, as is manifest from Act. 13. and other places. Christ sat to show his great and eminent authority. The Apostles stood to show their respect to God's people, Reynold. de lib. Apoc.

Whether private persons not in office may preach?

If they have a Calling, either it is Ordinary or Extraordinary; if ordinary then they are not only gifted, but tried and separated to it.

That men though gifted without being called to the Ministry, and by Ordination set apart for it, should take upon them the Office or ordinary exercise of preaching, seems repugnant to those Scriptures, Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22.

Christ therefore frequently urgeth this, That he was sent from his Father. Punishments have been inflicted on those that have meddled beyond their Call, as Uzziah.

Three places are alleged for Lay-men's preaching, Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences, as they call it.

For the first place he means those that are by Office Prophets and Ministers or Deacons, they must preach, not those that have abilities only, for then it will follow those that have ability may baptize and rule too. The word Gift is used in Scripture for the Office itself, or gifted calling, Ephes. 4. 8, 11. Two things are required to a calling, Gifts and Authority, John 20. 21, 22.

For 1 Cor. 14. some think Paul speaks in that place, not of ordinary preaching, but of prophesying by the Spirit, that is, by Revelation.

M ^r Cotton tells us, these were not ordinary, private men, but such as had extraordinary Gifts, the Gift of Tongues, and the like liberty of preaching is not allowed them that want the like Gifts. See 1 Cor. 12. 28, 29, 30.

That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place.

Some learned Divines, though they hold none may enter into the Ministry without a peculiar Call, yet do say, that a private man sufficiently gifted (if he have the approbation of the Church) may teach publicly, they build it on that place 1 Cor. 14. where when the believers did meet together, they are allowed to prophesy. M ^r Lyford in his Apology for our public Ministry and Infant-Baptism, Conclus. 2. pag. 27, 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary, and not a standing ordinary Gift in the Church, and others are of his judgment, as Mr. Norton in his answer to Apollo • ius, Chap. 11. and verse. 30. of this Chapter proves as much.

The Scriptures lay down these Rules,

First, No man must preach except he be sent, take any office upon him unless he be approved; a Gospel-order is to be preserved, the Deacon; the meanest order is to be approved. A man is not to call himself, nor to be a Judge of his own sufficiency.

Secondly, People are admonished to take heed what they hear, Mark 4. 24. and whom they hear, 2 John 10, 11.

Thirdly, Some will undertake to be teachers though they be never so ignorant of the things they teach, 1 Tim. 1. 7.

Fourthly, Under this pretence false Prophets go forth into the world to corrupt the truths of God, and poison the souls of men, 2 Cor. 11. 3.

Ministers must preach often, especially on the Sabbath.

Our Savior preached every Sabbath day, Luk. 4. 21. So did Paul, Act. 17 2. See 2 Tim. 4. 2. The Fathers preached twice every Lord's-day, and almost every weekday.

Paul bids the Minister preach in season and out of season, the Sabbath by reason of the public meeting is a season of preaching, it is requisite therefore for him to preach every Sabbath.

Again, Christ's custom was to go into the Synagogue every Sabbath-day, and so the Apostles.

3. The sanctifying of the Sabbath must be done in the best manner that may be, both by Minister and people, the Minister must be helpful to the people in the sanctifying of it, he may then preach if he will give himself to reading and study, as he is commanded.

4. His duty is to labor in the Word and Doctrine, that is, to take great pains in it, therefore he must preach Sabbath after Sabbath.

5. Everyone is required to be plentiful in the work of the Lord, therefore the Minister in his special work of preaching must be plentiful, and this he is not unless he preach at least every Sabbath, and if his strength will serve him twice, both morning and evening.

Ministers must in their preaching denounce God's wrath against sinners, 1 Sam. 12. 25. How comminatory are our Savior's words, O generation of vipers, how can you escape the condemnation of hell? And, Woe unto you Scribes and Pharisees, Hypocrites: And, Woe unto the world, because of offenses: And, Woe be unto you that are rich, and that laugh, There shall be weeping and wailing and gnashing of teeth. Paul is sharp, 1 Cor. 6. 9, 10. For such things sake the wrath of God comes upon the children of disobedience. Tribulation and anguish shall be upon every soul that doth evil. Moses dischargeth many vollies of curses upon those which break the Law of the Lord.

Reasons. 1. Because there is in every man an old man to be beaten down, the threats of the Word are a necessary instrument for working in a man a hatred of sin.

2. There remaineth in the best of God's servants much presumption, whereby they are apt to embolden themselves in sinning, the Law must make way for the Gospel, the threats of the Word are a most needful means of humiliation. This is the most fruitful and profitable teaching. It is good for the impenitent to make him repent, and for the penitent to make him repent more, if they wisely limit the threats they utter.

There is a Frierly kind of preaching to press resemblances and similitudes too far, and a Jesuitical preaching to declaim much against Heretics, and urge some things of Morality. But the best preaching is to convince men of their misery by sin, and to show them the way to avoid it.

Plain preaching is most profitable for a mixed Auditory.

He is the best Scholar that can teach Christ plainliest: and for my part if I would set myself to be idle, I would choose that kind of preaching which is counted so laborious. D ^r Taylor on Tit. 9.

Paul (saith he there) being the greatest Scholar of all the Apostles, was the most fearful to make the least show of it.

Doctor Preston being asked, Why he preached so plainly, and dilated so much in his Sermons: answered, He was a Fisherman: Now Fishermen, said he, if they should wind up the Net, and so cast it into the Sea, they should catch nothing, but when they spread the Net then they catch the Fish; I spread my Net (said he) because I would catch the Fish, that is, I preach so plainly and dilate so much in my Sermons, that I may win souls to Christ.

Ministers must preach in the evidence and demonstration, not so much of Art or Nature, as of the Spirit and Grace. Many turn sound preaching into a sound of preaching, tickling men's ears like a tinkling cymbal.

King James resembled the unprofitable pomp of such self-seeking discourse, stuffed with a vain-glorious variety of human allegations, to the red and blew flowers that pester the corn when it stands in the field, where they are more noisome to the growing crop, then beautiful to the beholding eyes.

There is a kind of fine, neat, dainty preaching, consisting in well-sounding words, and of strains of human wit and learning, to set out the skill and art of the speaker, and make the hearer applaud and commend him; which a man may well doubt, whether ever God will bless to the winning of souls. These selfpreaching men that make preaching little else but an ostentation of wit and reading, do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart.

The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use; this course is of all other the fittest for the memory of speaker and hearer, for the capacity of the simple, and for the profitable making use of all learning and reading. It giveth least scope to wander from the Text, and holdeth a man most closely to the revealed will of God. It hath the clear example of Christ, who Luk. 4. having read his Text, first interpreted it, then observed the points of Doctrine, saying, This day is this Scripture fulfilled in your ears. Then he began to apply it by way of reproof, which he illustrated with • it examples out of Scripture, and so would have proceeded, but his hearers moved with rage interrupted him.

The Doctrine must be soundly deduced out of the Text, and then substantially handled.

It is a proposition either expressed in the Text, or else concluded from it. It must be proved by a Text or two of Scripture, and confirmed by reason taken from the causes or effects, or some other logical argument.

The Use is a Proposition syllogistically inferred from the Doctrine, as the Doctrine is from the Text. The chief kinds of Uses are

1. Confirmation of truth.
2. Refutation of error.
3. Reproof of sin mixed with terror and dehortation.
4. Instruction mixed with exhortation to do well.
5. Consolation or strengthening for and in well-doing.

All Doctrines will not yield all these Uses, but someone, some another, wherefore those must be taken that are fittest for time, place or matter.

The preaching of all Doctrines is to end in Use and Application. When Christ had laid down all the speculative considerations about the day of Judgment, he bids them make use of it, Matth. 24. • 2. Exhortation is so necessary that all the ministerial work is called by this name, Act. 2. 40. & 13. 15. See 1 Tim. 4. 13. & 6. 2. In all the Epistles after the doctrinal part followeth the hortatory, Tit. 1. 9. See John 4. 9. We have divers examples of such as applied the word particularly to the hearers, 1 King. 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoined to Ministers under the Gospel, Isa. 58. 1. Tit. 2. 5. God doth work most mightily with such preaching, John. 4. 18, 19. Act. 2. 36, 37.

Reasons. 1. Every man (through the self-love and hypocrisy that is in his heart) is apt to put from himself to others general Doctrines and Reproofs, Matth. 21. 41. see 45, 46. verses.

2. Till men's sins be effectually discovered to them, they can never attain to any saving grace, John 16. 8. Tit. 1. 13.

3. Practice is the end of knowledge, and nothing is perfect till it attain its end, If you know these things, happy are you if you do them. Truths are never fully and exactly known, but in the experience and practice of them, hence that expression, Taste and see.

CHAP. III. Of Ecclesiastical Jurisdiction and Government.

THat there is an Ecclesiastical Government distinct from the Civil, it is apparent, seeing the Church and the State are distinct, their Governments must be also distinct. Yea the Church may be not only distinct but separate from the State, neither the supreme nor subordinate powers being incorporate in the Church, but mere aliens from it, and perhaps enemies to it.

God hath established two distinct powers on earth, the one of the Keys committed to the Church, the other of the Sword committed to the Civil Magistrate. That of the Keys is ordained to work on the inward man, having immediate relation to the remitting or retaining of sins. That of the Sword is appointed to work upon the outward man, yielding protection to the obedient, and inflicting external punishment upon the rebellious and disobedient.

Some call it the power of the Keys, others Ecclesiastical Discipline, others Church-government.

That there is a Church-power appeareth plainly by Christ's giving them the Keys, Matth. 16. 18, 19. John 20. 23. and also in the titles of Shepherds, Governors, Rulers and Guides, Heb. 13. 7, 17. 1 Cor. 12. 28. God hath set in the Church, the other things there reckoned are all peculiar to the Church.

There is a twofold Ministerial power, 1. Potestas ordinis, which consists merely in preaching the Word and administering the Sacraments. 2. Iurisdictionis, whereby they govern in the Church, by binding the Impenitent, and losing the Penitent.

The Object of this spiritual power are religious things in a religious consideration, but it is not an absolute supreme power.

The Ministerial power manifests itself:

1. In doctrinal decisions of matters of faith.
2. In making wholesome ecclesiastical Laws.
3. In executing Church-censures.

But though they have power of declaring God's will concerning matters of faith and worship to the people, yet they cannot make any new Article of faith, nor propound anything as necessary to be believed to salvation.

It is a great Question, Penes quos sit potestas Ecclesiastica? Who are the subject of this Ecclesiastical power?

The Community of the faithful (much less two or three separated from the world, and gathered together into the name of Christ by a Covenant) are not the proper and immediate subject of power ecclesiastical, Matth. 28. 19, 20. John 20. 21, 22. & 21. 15, 16. were spoken to special persons, not the whole community. The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus, and saith, That they were appointed Overseers by the holy Ghost, that they might govern the Church of God. M. Rutherford saith, The Keys were given for the Church, but not to the Church.

Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity, it is said there, That Presbyters were ordained by Paul and Barnabas in every Church. They were ordained in the Churches, but not by them. He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people, but that their Authority depends on the people cannot be thence collected.

Mr. Norton, Chap. 5. of that Book, saith, Quod exercetur nomine Christi, recipitur immediate à Christo. At officium Rectorum exercetur nomine Christi, 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis, against which he asserted and argued in his fourth Chapter. And after in the same fifth Chapter, he saith, Multitudo non committit potestatem Ecclesiae Rectoribus, tantum designat personas, therefore it is not the first and immediate subject of ecclesiastical power, which he endeavored to prove Chap. 4.

Excommunication is the greatest and last censure of the Church, Iudicium maximum & tremendum. See Mat. 16. 18. Mat. 17. & 18. 1 Cor. 5.

This Ordinance is useful:

1. To the whole Church, hereby the honor and beauty of the Church of Christ is preserved from the defilement and scandal which such an offense would bring upon it, otherwise the evil example would infect, 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent, least the rest of the Congregation should be infected.
2. God's people are hereby made more watchful.
3. It is useful to the offender himself, for the saving of his soul is the end of it, 1 Cor. 5. 3. and that he may not commit the like fault again, 1 Tim. 1. 20. The power of Excommunication Formaliter & executive is proper to the company or assembly of Governors and Rulers in the Church derived from Christ, to be exercised as Christ shall go before them, but with notice to, and due regard had of the whole society.

The Parts of Excommunication, are

First, Admonition, 1 Thess. 5. 14.

1. This must be for a sin reprovable.
2. For scandalous matters, not infirmities which are mourned for.
3. Managed with wisdom, zeal and love, Gal. 6. 1.

Secondly, Excommunication, which is to be executed on men, for corrupt opinions, Titus 3. 9, 10. Revelat. 2. 15. 2. Sinful practices, 2 Thess. 3. 6. 1 Cor. 5. 11.

It is a Question, An Episcopus prasit Presbytero jure divino?

A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit, and overseeing them with their flocks.

The Christian world saw no other Government for fourteen hundred years after Christ.

Some urge this for the lawfulness of their Office by God's Word.

By proportion of the chief Priests under the Law, and of the Apostles under the Gospel. The high Priest was set over the other Priests, and over the Levites, Numb. 3. & 4. Chapter. The twelve Apostles were more eminent then the seventy Disciples, and not only exceeded in excellency of Gifts, but in amplitude of Authority and power. Now (say they) it is the constant Doctrine of all the Fathers, that the Bishops succeeded the Apostles in the ordinary Government of the Church, as also the Presbyters succeeded the Seventy Disciples. Episc. Dav. Determinat. 42. See B. Barlow Antiq and Superiority of Bishops.

Jerome saith, The order of Bishops came in by mere custom of the Church, to avoid Schisms which arose for want of Heads, but how can that be when it was practiced at Alexandria by Mark the Evangelist? Christ's meaning is not Luk. 22. 25, 26. to make an equality among Ministers, but to set a difference between Kings and the Ministers of the Word, that none should invade the right of Princes under the pretence of their Ministry. Doctor Hampton on that place. See more there.

We confess, saith Bishop Davenant, Determinat. 42. that according to Christ's appointment all the Apostles were equal in degree and power, but we deny that that parity among the Ministers of the Gospel is here or anywhere established, which they maintain who oppose the Episcopal Dignity. For notwithstanding this command of Christ, the twelve Apostles were superior in Dignity and greater in Power then the twelve Disciples, and the chief Pastors were appointed by the Apostles in the Church of Ephesus and Crete, which had power of jurisdiction over the Presbyters of those Churches.

The Apostles had no superiority over the Disciples either of Ordination or Jurisdiction.

2. The Question is concerning Officers of the same kind, and the instance is of Officers of different kinds, amongst whom there may be superiority and inferiority, as there is amongst us between Presbyters and Deacons. The Apostles were superior to Evangelists and Pastors, but one Apostle had not superiority over another, or one Evangelist over another. Smectymn. Answer to an Humble Remonstrance, Sect. 13. Add to this, Armachanus, Bishop Jewel, D ^r Whitaker and Saravia with others, make Bishops and Presbyters the same order though different degrees.

Learned Divines both Protestants and Papists hold, That Bishops and Presbyters differ rather in execution of some acts of their order appropriated to Bishops only, then in their essential order. A Bishop hath an eminency of degree in the same order, but his ecclesiastical order is the same with the Presbyters or Priests. D. Featley in a conference with Everard a Popish Priest.

There is (saith Beza) Episcopus Divinus, Humanus, & Diabolicus; by the divine Bishop he means the Bishop as he is taken in Scripture, which is one and the same with a Presbyter. By the human Bishop he means the Bishop chosen by the Presbyters to be President over them, and to rule with them by fixed Laws and Canons. By the Diabolical Bishop he means a Bishop with sole power of Ordination and Jurisdiction, lording it over God's Heritage, and governing by his own will and authority. Smectymn. Answ. to Humble Remonst. Quer. about Episc. See M. Baines Dioc. Trial, and Cartw. against Whitg. M. Gillesp. Aaron's Rod Blossom. l. 2. cap. 11. and 3. and Gers. Bu • . and M ^r Seld. E • tych.

The Pope would be oecumenical Bishop, and pleads that Monarchy is the best Government. But Chamier. Tom. 2. de Romano Pontifice, lib. 9. cap. 8. though he acknowledge that Monarchy simply excels all other kinds of Government, because all things created are governed 〈 in non-Latin alphabet 〉 , viz. by God alone, and so that they cannot be more wisely, powerfully and profitably administered, yet (saith he) this makes nothing for the Popes cause, for in that (saith he) we do not consider Monarchy simply, but described with its certain circumstances, viz. of the Persons which rule or are ruled, and the Government itself, so that is to be judged the best kind of Government which is most profitable to those who are governed.

There can be conceived but three forms of Government, Episcopal most conformable to Monarchy, Presbyterial to Aristocracy, and Independent, as they term it, to Democracy. Presbyterial is no elder then the Reformation in Geneva, and Independent then New-England. Episcopacy was either planted by the Apostles or their immediate Successors in the first and best ages of the Church. D. Featleys Sac. nem.

It is a Question, An Ecclesiae regimen sit Monarchicum aut Aristocraticum, Whether the Government of the Church be Monarchical or Aristrocratical? The Government of the Church in respect of its Head, Christ, is a Monarchy; in respect of the Pastors that govern in common, and with like authority amongst themselves, it is an Aristocracy, or the rule of the best men, in respect that the people are not secluded, but have their interest in Church-matters, it is a Democracy or popular estate. Cartw. Reply in Defense of the Admonit. p. 35. He saith the same on Ephes. 4. 5. Whitaker hath the like cont. 4. de Rom. Pontif. q. 1. c. 1.

Of Councils or Synods.

The name of Synod doth in in his primary and large acception agree to every Assembly, so doth the name of Council to every Assembly of consultation. The former being derived from 〈 in non-Latin alphabet 〉 is all one with coetus, and imports the Assembly of any multitude which meeteth and cometh together. The later being derived of Cilia (whence also Supercilium ) imports the common or joint intending or bending their eyes both of body and mind to the investigation of truth in that matter, which is proposed in the Assembly. But both these words being now drawn from those their large and primitive significations, are by ecclesiastical Writers and use of speech restrained and appropriated to those Assemblies of ecclesiastical persons wherein they come together to consult of such matters as concern either the Faith or Discipline of the Church. D ^r Crakanth. Vigilius Dormitans, cap. 19.

Coetus qui Ecclesia nomine ad decidendas controversias convocatur, Synodus seu Concilium appellatur. Wendelinus.

A Synod is an ecclesiastical meeting consisting of fit persons called by the Churches, and sent as their Messengers, to discover and determine of doubtful cases, either in Doctrine or Practice according to the truth. Hookers Survey of Church-Discipline, part. 4. c. 3.

If Councils had been simply necessary, Christ or his Apostles at least would somewhere have commanded them to be celebrated: which yet we read nowhere done by them. Besides the Church and Faith remained safe for three hundred years without a general Council from the time of the Apostles even to the Synod of Nice. For this is the difference between a Church and Commonwealth, that a Commonwealth stands in need of human Council, and cannot stand without it, but the Church is governed and preserved by God, and though a Council conduce to its external State, yet the life and satiety of the Church doth not consist in it.

A Council which represents the Universal Church, as it is compounded of particular Churches, is called Universal or Oecumenical. The Council which represents a particular Church (as it consists in one Assembly) is called a Presbytery or Ecclesiastical Senate. When it represents a particular Church, as it is constituted out of the consociation of many Assemblies, it is called either a National Council, if Ambassadors come from all Provinces into which the Nation is dispersed to that Ecclesiastical meeting; or a Provincial Council if the Churches send only from one Province Deputies to the same Assembly.

The most famous, lawful and Oecumenical Councils were those four:

The first Nicene Council called by the Emperor Constantine the Great against Arius, who denied the Deity of Christ.

The first Constantinopolitan Council called by the Emperor Theodosius the elder against Macedonius who denied the Deity of the holy Ghost.

The first Ephesine Council called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ.

Fourthly, The Chalcedonian called by the Emperor Martian against Eutyches, who held that the one Nature in Christ consisted of the Divine and Human.

These Councils were celebrated within five hundred years after Christ's birth.

Councils there have been called Ancient, because less Modern; and General, because less Particular: for the first was not till more then three hundred years after Christ, nor to the largest appears it, that ever any were summoned beyond the bounds of the ancient Roman Empire, though Christianity were much far extended. Reynold. part. 2.

Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas. Augustine. epist. 118. cap. 3.

That a Synod be general and lawful three things are necessarily and essentially required.

1. The first which concerns the generality of it, is, That the Calling and Summons to the Council be general and Oecumenical. Quod omnes tangit ab omnibus approbari debet. The lawfulness of Synods consists partly, in their orderly assembling by lawful authority, and partly in their orderly Government and proceedings when they are assembled. Crakanth. Vigil Dormit. c. 19.

The nature of Synods is all one, when they be Provincial, National or oecumenical, and they only differ as greater or lesser. Their power is not merely consultatory and suasive, but authoritative, and to be submitted unto by those for whom their delegation is, so far as their acts are according to the Word of God. In Synodo est authoritatis apex, totius Ecclesiae unitas, ordinis firmamentum. Leyd. profess. de council. A few private men, yea one man or woman may counsel, advise or persuade. M. Hudson's Vindicat. c. 7.

It is a Question between us and the Papists, Cujus sit congregare Concilia? Who hath the power of calling a Council?

The Papists generally say the Pope. Vide Bellarm. de Council. lib. 1. cap. 12, 13. We the Emperor and other Christian Princes. The four first general Councils were called by four Emperors, as was before mentioned. The Pope of Rome out of his own Province hath no right nor authority of calling a Council.

The true cause (saith Doctor Ames ) why general Councils were called by the authority of the Emperor, was because the Emperor alone, not the Pope, had universal power.

It is a Question between us and the Papists, Quinam sunt ad concilium convocandi? Who are to be called to a Council?

The Papists hold only the Clergy may be of the Council, and of the Clergy only Bishops as Judges.

Men that are famous for wisdom, holiness of life, and experience of things, men that are inflamed with a zeal to God, and to the salvation of men, with the love of the truth and peace.

From Acts 15. 6. & 23. it is manifest that not only the Apostles, but also the Elders, and the people likewise, and the whole Church were present, and had their voices in this Council, See Acts 16. 4. That famous Paphnutius was a Layman.

A general Council represents the Universal, therefore there ought to be present there some of all kinds and orders of men.

An Concilia possint errare? Whether general Councils may err?

Every Assembly which consists of members subject to error may be seduced: But General Councils are Assemblies consisting of members subject to error, for all men are so, Rom. 3. 4.

Secondly, If the determination of General Councils were infallible, all Christians were necessarily bound to stand unto them, and to submit to their authority.

Thirdly, If General Councils may contradict the one the other, they may certainly err. The General Council held at Lateran under Leo the tenth contradicteth the Council of Constance in the point of the Councils superiority above the Pope.

Fourthly, That which hath befallen some General Councils may befall any other, unless they can allege some special privileges to the contrary. See 1 Kin. 22. 12. Mat. 26. 65. John. 11. 52. & Mark 14. 64.

Bellarmine saith they cannot err if confirmed by the Pope. De council. lib. 2. cap. 2, 3, 4, 5.

That General Councils though gathered and confirmed by the Pope may err, not only in fact, as the Papists confess, but also in faith and manners. Vide Whitaker. controv. 3. de Council. Quaest. 6.

In eo Pontificii se praebent ridendos, nam Papae confirmatio sequitur Concilii decreta non praecedit. Cameron.

The Rhemists bring John 16. 13. & Luk. 1. 3. Some urge Matth. 18. 20. for this purpose. None amongst them is like to Luke, nay all of them gathered together are not like him, he was an extraordinary instrument of the holy Ghost. John 16. 13. speaks not of the Church, but of the Apostles, but if it be applicable to the Church, yet it belongs only to the Spouse of Christ, not that she doth not sometimes err also even in Doctrine, but not deadly, she shall not err in things which are necessary to salvation. See Cameron. Miroth. in lo • .

If from this promise an infallibility of judging might be gathered, it would agree not only to Bishops gathered together, but severed, neither only to the Pope of Rome, as the Jesuits would have it; but also to the Successors of the rest of the Apostles, saith B. Davenant. That place Mat. 18. 20. means any particular Assembly of the Saints. Vide Calv. in loc.

Act. 15. 22. is also brought. This Council consisted of Apostles which had an extraordinary assistance and illumination of God's Spirit, there is not the like authority of other Councils. Panormitan the great Popish Canonist and Lawyer saith, Plus credendum est simplici Laico Scripturam proferenti, quam toti simul Concilio.

There is another great controversy, not so much (as Whitaker hath well observed) between us and the Papists, as between the Papists themselves, An Concilia sint supra Papam? Whether Councils be above the Pope?

Many amongst them, and those of great note prefer a General Council before the Pope, but others a Pope before the Council.

If Peter himself (saith Whitaker in the place before-quoted) be sent to the Church, as to a certain superior judgment and tribunal, and be commanded to bring the faults and offenses of others to it, then it follows that the Church is greater and superior to Peter, or any other in authority. The Assumption (saith he) relies in express words of Scripture, The consequence of the major is evident from the confession of the Adversaries. For they say, That a Church is represented in a Council.

Secondly, The Universal Church is called the mother of all the faithful, and Christians, Gal. 4. 26. The Pope is the Churches son if he be faithful, But the son is not above his mother, only God and his word is above the Church of God.

Pius Secundus when as before he preferred General Councils before the Pope, now being Pope, he did decree, That no man should appeal from the high Bishop of Rome to any General Council.

The Council of Constance (in which were Bishops, Arch-bishops, Cardinals) did hold it necessary for the Pope to submit himself unto a Council. B. Mort. Appeal l. 4. c. 2. Sect. 8.

The Council also of Basil condemneth the advancing of a Pope above the Authority of a Council for a pernicious heresy. Veritas est Catholicae • idei, sacrum generale Concilium supra Papam & alium quemvis potestatem habere. Council. Basil. Conclus. 1.

Whether a combination of many Churches under the Government of Classes and Synods be to be approved of? Or whether every Church hath an independent power?

So Spanheme in his Epistle to Buchanan propounds the Question so, and saith, That as there were particular Synagogues in all Cities, so they did appeal to a higher Tribunal erected at Jerusalem, Deut. 17. 8. 2 Chron. 19. 8, 11. Psal. 1 22. 4, 5. and that hereby the power and authority of particular Churches is not destroyed, but other preserved and strengthened, since every particular Church appears in a Synodical Assembly, and there hath his suffrage, neither doth the power of particular Churches more cease herein (saith he) then the power of Cities, when there is a Parliament called, and each City sending its delegates to it, and from it proceed obligatory and decisive decrees. Spanheme concludes, Mirror viris piis non displicere vel solum independentis Ecclesiae nomen, quod à modestia Christiana mihi per quam alienum videtur.

A ground and pattern of a Synod is laid down Act. 15. & 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys, chap. 6. and is called an Ecumenical Council by Chamier. in Postrat. Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak. controvers. Quaest. 6. and generally by our Protestant Divines, and is abundantly proved by the London Ministers in their Ius Divinum, part. 2. cap. 14. & 15.

We have one instance of excommunicating in the Church of Corinth, and one here of a Synod, why should not this be as sufficient as the other?

Yet some take away all Jurisdiction and judicial power from Synods. Quod non est Ecclesia, non potest exercere Iurisdictionem Ecclesiasticam, saith Norton Response. ad Apol. c. 10.

But that may be thus answered, That which is not a Church may exercise ecclesiastical jurisdiction, not formally but eminently; as the Parliament contains in it eminently the jurisdiction of every inferior Court. Besides that Proposition may be denied, if by the Church the whole multitude of the faithful be understood, for ecclesiastical jurisdiction is not in the whole multitude, but in the Presbytery.

A non-communion he allows, but what if another Church shall nothing regard that punishment of non-communion, or non-communion that also? However, that punishment is no greater then what may be inflicted by any private person. For everyone may, and also if there be just cause, ought to deny his Communion to another, 2 Thes. 3. 9, 14.

Of ANTICHRIST.

Antichrist may signify either instead of Christ, or contrary to Christ.

That the particle 〈 in non-Latin alphabet 〉 in Greek signifieth both contrari • tatem & vicem, is sufficiently proved by many of our learned Writers, so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ.

It means any one that is an enemy to Christ, either open and professed, as the Jews, Turks, Infidels (in which sense the word is not used in the Scripture) or else covert, professing themselves Christians, and under the name and profession of Christ, oppugning Christ and his truth. B. Down. of Antich. l. 1. c. 1.

He is called, The man of sin, That wicked man, Merum scelus, saith Beza, from the force of the Hebrew phrase, The son of perdition. 〈 in non-Latin alphabet 〉 , The lawless one, one that will not be subject to the Law of God, but doth what he list, Dan. 11. 36. John calls him the Whore for his most wicked life, but especially for his false religion. He makes himself equal with Christ. Stapleton calls Gregory the 13 ^th Supremum interris numen. He is especially described in three places, viz. in 2 Thes. 2. in Revel. 13. from verse. 11. to the end, and in Revel. 17.

He usurps Christ's Offices:

1. Prophetical, dispensing with the Law of God, they make the Pope an infallible teacher.
2. Kingly, he is the Head of the Church, and can make Laws to bind the conscience.
3. Priestly, they take away Christ's priestly Office by their merits, satisfactions, and especially that abominable Mass.

The constant opinion of the learned is this: That of the revealing or manifest appearing of Antichrist there were two principal degrees,

The first about the year 607, when Boniface the third obtained the Supremacy over the Universal Church.

The second after the year 1000, when he claimed and usurped both swords, that is, a Sovereign and Universal Authority, not only Ecclesiastical over the Clergy, but also Temporal over Kings and Emperors. Down. of Antichrist, lib. 2. cap. 3.

It is a Question between us and the Papists, An Petrus primatum Romae exercuerit? Whether Peter exercised a primacy at Rome?

There is a primacy, 1. Of order and degree. 2. Of authority and jurisdiction, the first with S ^t Jerome. Protestants will easily ascribe unto S ^t Peter, but not the other. B. Mort. Appeal l. 2. c. 17. Sect. 2.

Those words Matth. 16. 18. Luke 22. 23. & John 21. 15. were not meant or intended to Peter alone, but to the rest of the Disciples with him.

For the first place, the Rock and Keys signify the same thing, but the Keys and all the power thereof was given to all alike, to all the Apostles, viz. remitting and retaining, Mat. 18. 18. John 20. 21. is given to them all, what Matth. 18. was promised.

Cyprian, Jerome, Theophylact, Anselm, Augustine, Cyril, Hilary expound the Rock either of Christ himself, or the faith and confession which Peter held.

That Luke 22. 23. was spoken to Peter in regard of the sin whereunto he fell shortly after, yet it containeth nothing which our Savior meant not to the rest, he prayed for them all, that their faith should not fail, John 17. 11, 15, 17, 20. and their very Office of Apostleship bound them to strengthen their Brethren, Matth. 28. 19.

The third Text John 21. 15. belongeth likewise to all the Apostles; to feed is to preach the Gospel, see Ephes. 4. 11. Sheep and Lambs are the people, and not the Apostles properly. D ^r White.

Matth. 10. 2. If Peter were the first, then he had the primacy. For although the reason be not so plain in English, because we have not so fit a word derived from our English ( First ) as primatus primacy from primus in Latin, but he that is first hath the firstship (if I may so speak) that is to say, the primacy. This is such a primacy as a fore-man of the Quest is wont to have in J • ries: not a primacy of power, as over inferiors: but a primacy of order, as amongst equals. D ^r Rainol. against Hart c. 5. p. 174, 175.

The Pope succeeds Peter as night doth the day, a tempest a calm, sickness health.

He succeedeth Peter only in denial of Christ. M. Perk. on Jude.

The Painter pictured Peter with a red face, as blushing at his Successors vices.

An Pontifex Romanus sit Antichristus? Whether the Pope of Rome be Antichrist?

Papa or Papas among the Greeks signifieth a Father, and is the appellative that little children beginning to speak are wont to give to their Parents, and in like sort among the Latins, noteth a Father or Grand-father, hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes. So that the name of Pape or Pope was common to all Bishops. Jerome writing to Augustine calleth him Pope, and writeth to the most honorable Pope who yet was Bishop of little Hippo only, therefore that name of Pope doth no way prove everyone that is so called to be Universal Bishop. D. Field of the Church, l. 5. c. 41. Vide Cham. de Oecum. Pontif. l. 5. c. 2.

The Pope hath appropriated to himself the very name of Papa, that is, Pope, which formerly (saith their Jesuit Azorius ) was common unto other Bishops, B. Morton Protest. Appeal l. 4. c. 19. Sect. 1.

We stand not upon this word Pope, it is but Father, it was given to Pastors, to those that were worthy Pastors, ascribed to Fathers in Epistles and superscriptions, as to Augustine a poor Bishop, and to Paulinus a poor Deacon. A name of reverence now grown odious. D. Fentons Treatise against reconciliat. to the Church of Rome.

Every Pope at his entrance doth change his name: which custom began An. Dom. 687. when he whose Christian name was Os porci, forsook it to be called Sergius. B. Mort. ubi supra.

I will not conclude it as an Article of Faith, that the Pope is Antichrist. I am not of his mind that said, It was as clear that the Pope was Antichrist as that Christ was the Messiah.

Learned Chamier saith, Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit, is est Antichristus: At Episcopus Oecumenicus capit ease omnes notas. He to whom all the notes given (by the Scripture) of Antichrist, jointly agree, he is Antichrist: But to the Pope all the notes given of Antichrist jointly agree.

Others go this way also, they say, It is not enough to prove that Christ was the Messiah, because he was born at Bethlehem, but because what ever was spoken of the Messiah agrees to him; so likewise it is not enough to prove the Pope to be Antichrist, because one of the notes given about Antichrist belongs to him, but because all.

But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope, it is a weighty argument to prove that the Pope is Antichrist, 1. The place, the seat of Antichrist is described Revel. 17. ult. which is Rome, and the time when he that letteth was taken away, which was the Emperor. In these two things the ancient Fathers agree.

Antichrist as God, sitteth in the Temple of God, showing himself that he is God, 2 Thess. 2. 4 that is, he shall rule and tyrannize over the Church of God, making himself Head of the Church. Nero was cruel against believers, but he • ate not in the Church. To sit here is to take and exercise judiciary authority in the Church of God. Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes.

The Apostasy of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiastical falling away from the true worship of God to idolatry, 1 Tim. 4. 1. This Apostasy doth imply their former embracing of the truth, their faith was formerly known to all the world, as now their heresy and idolatry is, therefore in this respect no Heathen Emperor, nor the Turk can be Antichrist. He shall not only apostatize, but shall seduce many, and make them drunk with that deadly poison. See M. Medes Apostasy of the later times.

The Miracles of Antichrist are set forth 2 Thes. 2. 9, 11. their end is to confirm a false Doctrine. In Transubstantiation there is miracle upon miracle. The Priest if he please can turn all the wine in the Town into Christ's blood. How often have the people seen blood in the bread?

The Vices of Antichrist might also be urged:

1. His pride, he shall exalt himself above all that is called God, that is, Prin • es: so the Pope. He takes the titles of Universal Bishop, Head of the Church, and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope, Behold I lay in Zion a foundation stone, Isa. 28. 16.
2. His cruelty, the Whore is said to be drunk with the blood of the Saints: So the Pope. And Rev. 13. it was given him to kill whoever would not adore the image of the Beast.
3. Covetousness, he shall with feigned words make merchandize of many: So the Pope.

Add to this the opinion of the Reformed Churches generally, of B. Jewel, of Whitaker, Downam, Perkins, Fox, Abbot, Brightman, Rainolds, Powel, and D ^r Sclater on 2 Thes. with divers others.

For the judgment of the Fathers herein it is not much to be valued, because they lived before the times of Antichrist, and did not dream of such an Antichrist as afterwards rose up.

It is a Question between us and the Papists, An Antichristus sit singularis homo? Whether Antichrist be one person?

Bellarmine saith he is.

The Pope is one person not in number and nature, as one certain and singular man, one at once by Law and Institution, though successively so many as have enjoyed the Papacy. The Papists when they say, that the Pope hath been the Head of the Church, and Vicar of Christ this 1500 years, do not mean any one Pope, but the whole rabble of them since the year 607. So Antichrist is one person, not at once ordinarily, but continued in a Succession of many. When we say the Pope, the Emperor, the King, the Priest, the Minister, the Eye, the Hand, we mean not one particular, but the whole kind.

It cannot be an individual man, in that it is said, 2 Thes. 2. the mystery of Antichrist did then begin to work, and yet it should hold till the very coming of Christ, where is the man that lived so long?

It is a Question, An Papa sit Christi Vicarius? Whether the Pope be Christ's Vicar?

Innocent the third said, I am the Bridegroom, because I have a Noble, a Rich, a Gracious Spouse, viz. the Church of Rome, which is the Mother of all believers.

It is a Question, An Papa praesit aliis Episcopis? Whether the Pope be above all other Bishops?

The Title of Universal Bishop of the Church, which Bellarmine calleth notable and proper to the Bishop of Rome. S ^t Gregory sometime Bishop of Rome did renounce in himself, and detest in all others, calling it a title of novelty, error, impiety, blasphemy, pronouncing any one that shall presume to challenge it, to be the fore-runner of Antichrist. B. Mort. Appeal l. 1. c. 2. Sect. 29.

The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of someone over all other Bishops of the Church, but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church, as 2 Cor. 11. 28. so the King of Spain is styled The most Catholic King, or King of the Catholic Church, not Universal King and Sovereign over all other Kings in the Church.

There is another Question, An Papa possit confer Bullas & Indulgentias? Whether the Pope can confer Bulls and Indulgences?

Their own learned Authors plainly confess, That there is not found any one express testimony for proof hereof, either in Scriptures, or in the writings of. ancient Fathers.

2. That there was no use of Indulgences in the primitive Church: but that afterwards the fear of Purgatory hatched Indulgences.

3. That the first who extended Indulgences unto Purgatory, was Pope Boniface the 8 ^th , more then a thousand years after Christ.

Luther began his opposition unto Rome in reprehending their Article of Indulgences.

He would have set down at the first, if the matter of Indulgences had been granted, but God led him on to declare against the whole Doctrine of Popery.

The Indulgences whereof we read in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment. These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life.

It is a Question, An Papa possit leges condere quae obligent Conscientias? Whether the Pope can make Laws to bind the Conscience?

Conscience is said to be bound, when it is charged by him who hath Power and Authority over it to perform its duty, to bear witness to all our actions unto God, and according to the quality of them to accuse or excuse us, Rom. 2. 15. God is the only binder of conscience, I am. 4. 12. he is greater then the Conscience, Rom. 13. 5. affirms only that Conscience is bound, but determines not that man's Laws bind it.

Bellarmine saith, Men's Laws bind, Non minus quam Lex divina. We deny not rem, but only differ from them in modo, they bind not immediately but mediately, not primarily but secondarily, not in them, and of their own power, but in the force and virtue of divine Law.

They say, If the Pope determine vice to be virtue, they are bound to believe it, yea Tolet saith, a man should merit of God in so believing.

There be these Questions,

An Papa sit supra Reges? Whether the Pope be above Kings? An possit Reges excommunicare? Whether he can excommunicate Kings?

He hath sovereign Dominion (say they) over all Princes in temporal cases indirectly. But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture, Rom. 13. 1. that Chrysostom, Theodoret, Theophylact, and all the Greek Doctors, and in the Latin Church Gregory and Bernard do from thence teach, that every Apostle, and Prophet and Priest, was commanded to acknowledge a subjection unto Emperors.

The Pope Hadrian the 4 ^th was not only angry with Frederick the Emperor, but for a while denied him the Imperial Crown, because he held his right stirrup when he should have held his left, which error he excused, because he was unaccustomed to such services.

Bellarmine saith the Pope hath power in temporal things indirectly only, but his book should have been burned for it.

Object. Christ had a natural Dominion over all Kingdoms, Therefore the Pope his Vicar hath also.

Answ. Tertullian calls the holy Ghost the Vicar of Christ upon earth. See John 14.

There is another Question, An Papae solius sit statuere de controversies fidei? Whether it belongs to the Pope alone to determine controversies of faith?

We deny not but a Judge and a Law might well stand together, but we deny that there is any such Judge of God's appointment. Had he intended any such Judge he would have named him, lest otherwise (as now it is) our Judge of controversies should be our greatest controversy. Chillingworth part. 1. cap. 2. Sect. 10. pag. 57.

It is a Question, An Papa possit remittere peccata? Whether the Pope can pardon sins?

Trecelius affirmed, That if a man had lien with our Lady the mother of Christ, and had gotten her with child, yet the Popes pardon was able to set him free. The Pharisee said true though he misapplied it, Luk. 5. 21. Who can forgive sins but God alone.

There is another Question, An Papa possit errare? Whether the Pope may err?

The Pope (say they) as a private person or Doctor may err, but not as the Vicar of Christ, and the Successor of Peter in the Chair, yea judging from the Chair he may err in questions of fact, but not in questions of faith; nay he may err in discussing questions of faith, in respect of the premisses, not in respect of the conclusions. E Cathedra docens (hoc est, ex tripode oracula fundens) nullo modo errare potest. Summus Pontifex (saith Bellarmine de Rom. Pont. lib. 4. cap. 3) cum totam Ecclesiam docet, in his quae ad fidem pertinent, nullo casu errare potest. See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament (saith Bellarmine de Pontifice l. 4 c. 3.) had on his Brest-plate Doctrine and Truth according to the vulgar version, therefore the high-Priest of the New Testament the Pope, when he teacheth the whole Church in these things which belong to faith, cannot err in any case; How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New, let the learned judge. Nescio cur non possit dici, quod Gregorius Papa, cum homo fuerit & non Deus, potuerit errare. Durand. l. 4. distinct. Quaest. 4.

Of the Jesuits and Monks.

Of the Jesuits.

The Pope in divers Bulls calls them Beloved sons, in which title they much glory.

The Jesuits (above all other Regulars) make to the Pope a vow of present and absolute obedience, to do whatsoever he shall command them, to go whithersoever he shall send them, to Turks, Infidels, Heretics, without excuse, denial or delay.

They are to the Pope what the Janizaries are to the Turk, and uphold him chiefly.

Their Order was erected in the year 1540. Hospin. de orig. Jesuit. l. 1 c. 1.

They are the frogs spoken of in the Revelation that croak in Kings Chambers to provoke them to war. As in ancient time there was no play without a Devil in it; so in these later days there is scarce a Treason, but a Jesuit is an Actor in it.

In my Preface to my Saints Encouragement and the first Chapter, I have spoken of the Cruelty of the Papists and Jesuits. Beckman in his Orations saith, From the time that the Sect of the Jesuits arose even to the year 1580, that is, in little more then thirty years, nine hundred thousand Christians were killed in the Low-Countries, France, England, Italy, Spain, and amongst them there were two hundred thirty five Barons, a hundred forty eight Earls, and thirty nine Princes.

They do not so much stand upon their devotion, and therefore saith Ignatius Loiola in his Constitutions, that they should make no matter if other Orders did exceed them in zeal.

Iesuitae sunt omnium ordinum praeter suum maximi contemptores. Chamierus. They are contemners of all orders but their own.

There have been but twoof that order Cardinals, Bellarmine and Tolet.

The Jesuits say, it is a great miracle that Ignatius Loyola an illiterate soldier could institute such a Society as the world never saw before. They think their Society miraculous, because in sixty years they were dispersed through all the coasts of the world.

Their principal vow is, Per omnia & in omnibus, to obey their General (as they call him) and Superior, and this is always a Spaniard. Loyola who was the first General amongst them was a Spaniard. Leynes the second also a Spaniard. Everard the third of the Low-countries, heretofore subject to the Spaniard Borgia the fourth General was also a Spaniard. Aqua viva the fifth General of that order a Neapolitan.

They pray daily for the King of Spain, and their great design is to make him Monarch of all the Christian world, it is their usual speech, Unus Deus, unus Papa, & Rex unus Christianitatis, magnus Rex Catholicus & Universalis. One God, one Pope, and one King of Christians, the great Catholic and Universal King.

Ad excogitandum acutissimi, Ad audiendum impudentissimi, Ad efficiendum acerrimi, saith Arnaldus in that excellent Oration against the Jesuits.

D ^r Prideaux saith, None can be an absolute Papist, but if he thoroughly understand himself, and live under a Christian Prince, that hath renounced the Popes Authority, must needs being put unto it, be an absolute Traitor.

B. Davenant in his Determ. of his 17 Quest. proves that Iesuitae Pontificii non possunt esse boni subditi, that Jesuits cannot be good Subjects. See Rom. 13. 1. and 4. verses.

They may be more fitly called Iesuvitae then Iesuitae.

Haud cum Jesus it is, qui it is cum Iesuitis.

The Monks.

They are so called, because they chose a solitary life, who purposed to live in this way.

They called themselves Religious, as if they only were so, and the rest of the people God were irreligious.

There was no man among the Papists though an Emperor, that died, but he desired to be buried in a Monks coul, as hoping to be saved thereby.

They compare it to Baptism, and say, That a Monk newly entered into his Profession is absolved from all his sins formerly committed, and if he die presently he shall certainly go to Heaven.

They attribute perfection unto that State, because of the vow of poverty, grounded as they say upon that saying of Christ unto the young man, Mat. 19. 21. which if it be applied unto us doth not require always an actual but an habitual relinquishing of worldly wealth, signifying a Christian resolution in everyone which shall hope for life, to be prepared always rather to lose all worldly wealth, then to forsake the profession of Christ. Bishop Mortons Appeal l. 1. c. 2. Sect. 38.

Bellarmine to dignify the state monastical, entitles the Apostles the first Monks in Christianity, but their Bishop Espencaeus in Tim. disliketh the orders of begging Monks, as repugnant to the example of the Apostles, for the Apostle 2 Thes. 3. 10. pronounceth all such disordered who will beg and not work.

There is a double kind of monastical poverty, one consisting in the renouncing of the Dominion, Possession and Property of their goods; yet in a community enjoying the use of them: as the common sorts of Monks. The second is a forsaking of the property, and of all use of riches, these are called the Mendicants or begging Friers. B. Mort. Appeal.

Bellarmine brags that Luther, Bucer, Pellicane, Munster, Musculus, Oecolampadius, Martyr, and others were Monks; but this makes no more for the Papists, then it doth for the Manichees, that Augustine (who after was a great enemy to them) was first himself a Manichee.

Bellarmine and Maldonado triumph in John the Baptist. Joannem Baptistam Monachorum, & Eremitarum Principem fuisse, scribunt fere omnes Patr • s, saith Bellarmine ^b , they prove by his Diet, Garments, by the place where he was, the Wilderness, that he was a Monk.

Locusts was the usual meat of the Inhabitants in the East, his Garments and Diet were mystical, he came not eating or drinking. There were Towns in that Wilderness, 1 Chron. 6. 7, 8. Isa. 42. 11. John. 1. 28. We grant John's austere life, but here was an extraordinary Call, and it is one thing by the Call of God to live a poor life for the discharging of his Office, and another thing voluntarily to do so.

They say, Christ had not where to lay his head, so that he had nothing but by begging. This is false, for although Christ had nothing, yet he did not beg, but those that were devout did give him something. Judas had a bag wherein the treasure was gathered. Christ did eat and drink, and frequent public places.

The Eremitical life is contrary to the nature of man when it was uncorrupt, for whom it was not judged good to be alone, Gen. 2. Eccles. 4. 9. as this solitary life is an enemy to mankind, so is it to the Communion of Saints in the Church of God, Matth. 5. 15. The example of the primitive Church is against it, Act. 2. 44. the uncleannest and most hateful birds covet desolate places. Cartw. on Mat. 3. 1.

They may rather be called Fratres manducantes, then mendicants, we use proverbially those speeches, Tun-bellied Monk, An Abbots face, As fat as an Abbot, An Abby-lubber.

The mother of Dominick the Monk (saith their Martyrology) before he was yet born, dreamed that she was delivered of a whelp with a fire-brand in his mouth, with which he set the whole world on fire, and their learned Doctors have interpreted this dream, that Dominick should be that dog that should vomit out a fire which should consume the heretics. He was a great persecutor of the Waldenses and their Doctrine.

The Order of Benedict hath been so fruitful, that they say of it, That all the new Orders, which in later times have broken out, are but little springs or drops, and that Order the Ocean, which hath sent out fifty two Popes, two hundred Cardinals, sixteen hundred Arch-bishops, four thousand Bishops, and five thousand Saints approved by the Church, yet if they be compared to the Jesuits, or to the weak and imperfect types of them, the Franciscans, it is no great matter that they have done. Dr. Donnes Ignatius his Conclave.

A rich Merchant in Paris in merriment told the Friers of Saint Francis, that they wore a Rope about their bodies, but Saint Francis should once have been hanged, but was redeemed by the Pope on this condition, that all his life after he should wear a Rope, but they in earnest got judgment against him that he should be hanged for it. Doctor Tailors Romish Fornace.

The Monks and Friers are nowhere mentioned in Scripture, unless Apoc. 9. 3. Locusts issued out of the bottomless pit, they by their smoky Traditions obscure the light of the Gospel.

To prove their Cardinals a Divine Ordinance, they urge that place, 1 Kings 2. Domini erunt Cardines terrae. See Polyd. Virg. de Invent. rerum, lib. 4. cap. 9. pag. 270.

They consist for most part of personages nobly descended, they are admitted to kiss the Popes mouth, they only elect the Pope, and from them only the Pope elected must be selected. Saint Peter had no Cardinals about him.

A certain Friar wittily preached to the people at Lions in France, when he said, That the Huguenots (so the Protestants are called in France ) did agree with the Church of Rome in all the Articles of Faith, but that there was one wicked word Solùm, Only, at the noise of which the war was kindled, for they Only believed what the Rule of Faith hath from the holy Scriptures, but the Roman Church required something more to be believed then what is contained in the Rule of Faith or holy Scriptures, because the Authority of of the Church will have it so. Junius de Eccles. cap. 17. de Eccles. Roman.

Corollaries from the Church and Antichrist.

First, From the Church.

Christ's great interest here below is the Church, it is his Hephzibah, his delight is in her; it is as Shew-bread continually before him; the people of God are his Segullah, his peculiar treasure, his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison, for them the world stands; The Church is the fullness of Christ, Ephes. 1. 22. The great blessings are out of Zion.

The interest of Christ extends to all Churches, where a people love the Lord Jesus in sincerity. The Donatists would include the Church in their parts of Africa, the Papists say they only are the Church▪ Christ's interest is not limited to any forms, 2 Cor. 11. 28.

None are true members of the invisible Church of Christ, but only those which have the Spirit of Jesus Christ in them, really holy, and united to Christ the Head.

There is a great controversy about qualification of Church-members, therefore Apollonius and Spanhemius have begun their Dispute with this Question.

Some say, The members of every particular Church are obliged at their first admission to show to the whole Congregation convincing signs of their Regeneration and true Grace.

Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough, or to say, I know no evil by him, or that he is not scandalous, they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part, but the particular members are commended for holiness, 2 Thes. 1. 3. Phil. 1. 7. We are strict (say they) in taking a wife or servant, inquire after them, and are not satisfied that we hear no ill: so a judgment of severity is to be used in admitting Church-members, and because we may be deceived therein, the more care is to be used.

Others say, If they be willing to give up their names to Christ it is enough, because the Church is a School, there they are admitted, Non quia docti, but ut sint docti, not because they are learned, but because they are willing to learn.

Would you have Church-members real Saints, cross to the Texts, the Floor and Drag-net, or such as by the exactest scrutiny that can be made, we may judge to be Saints really? I desire your Texts for this. D. Ames saith, Falsum est internas virtutes à nobis requiri, ut aliquis sit in Ecclesia quoad visibilem ejus statum. Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5.

The Apostles at the first gathering of the Church of the New Testament never required anymore then the profession of the faith of Christ in fundamentals, and that they were willing for the time to come to walk in Gospel-rules. John Baptist received Publicans and sinners, soldiers, Scribes, Pharisees, when they confessed their sins, and desired to be admitted into the faith of him whom John preached. See Act. 2. 41, 47. Vide Calvin ad Mat. 3.

Many a one that may have real grace, yet out of bashfulness, and because he hath but weak parts may not be able to evidence it to others, and others (who have greater gifts) may carry it away when they are not inwardly wrought upon.

I suppose therefore, those are to be received into Church communion which prosesse the faith of Christ, and subject to the rules of the Gospel, if they be freed from damnable errors and scandalous conversation.

Some conceive the gathering of Churches out of Churches to be unwarrantable, and think it is confusion, 1 Cor. 14. 33. Where is there (say they) any warrant from Moses and the Prophets, or from Christ and his Apostles for any such thing, though yet in their times many Church-members were as ignorant and profane as now?

To be a member of the Church of Christ is a great privilege, the Communion of Saints is the only good fellowship.

The Communion of the Saints consists in three things:

First, In the Communion of their Graces; what Graces they have they have not only for their Salvation, but in trust for the good of the body, the members of the body should be helpful to one another.

Secondly, In the use of God's Ordinances, this was the beauty of the primitive times, Act. 2. 42. there was no such separation then.

Thirdly, In the performance of all mutual Offices of love, Serve one another in love.

Our Union with Christ is the ground of this Communion.

As all men are one in the first Adam, so all the Saints are one in the second Adam.

This Union is wrought on God's part outwardly by the Word, and inwardly by the Spirit: on man's part, Outwardly by our profession, Inwardly by faith, Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head, and all his Benefits, and their mutual interest one into another.

There is no such good fellowship in the world as in the Church of Christ.

Secondly, From Antichrist:

That the Popish Doctrine tends to the extreme dishonor of God's Word, I have shown in my first Book of the Scriptures.

Secondly, It tends to the extreme dishonor of Christ,

1. In making other Intercessors.
2. In making each man his own Savior by his own works.
3. In feigning a Purgatory.

Thirdly, It tends to the damnation of men's souls.

1. In drawing them to put confidence in their own works.
2. In making them content with lip-labor instead of prayer.
3. In mocking them with counterfeit confession.
4. In teaching them to commit Idolatry.
5. In teaching them the doctrine of venial sins, and that these may be pardoned without either confession or contrition.

There is a double way of advancing Antichrist:

First, In way of Worship and Superstition; Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar.

Secondly, By publishing and maintaining the Doctrines of Popery, the most refined Doctrines, conditional Decrees, Free-will, Auxilium sufficiens omnibus ad salutem, media scientia in God, and Universal Redemption in Christ's intention, final Apostasy: These are the Jesuits Doctrines, Arminius had it from them.

Christians that have cast off Popery should be so far from returning again to Babylon, that they should pray for the destruction and utter ruin of that man of sin, and with confidence expect the accomplishment of the Prophecies in that kind.

CHAP. I. Of our Union with Christ.

HAving handled the work of Redemption in the Nature and Person of it,

Now I shall speak of the Application of it by the holy Ghost.

That is a special part of God's Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed.

Four things are considerable in it:

1. The foundation of it.
2. The efficient cause or worker of it.
3. The persons who shall be made partakers of it.
4. The parts of this work:
- 1. Union and conjunction with Christ.
- 2. Communion with him.

The ground work of it lies in three things:

1. The donation of God the Father, John 6. 39. All that my Father hath given me shall come to me.

2. The intendment of Christ in all the work he wrought, John 17. 19. For their sakes do I sanctify myself, that is, separate myself to the work I undertook.

3. The Fathers accepting it done for them as heartily as if they had done it in their own persons, 2 Cor. 5. 19.

2. The efficient cause of it the holy Ghost, that is, the third Person in the Trinity, who is equal to the Father and the Son. The making of man was in some respect appropriated to the Father, redeeming him to the Son, the making it effectual and applying it was the work of the holy Ghost, 14, 15, and 16. Chapters of John. I will send the holy Ghost, The Comforter, he shall lead you into all truth, Convince you of sin, righteousness and judgment. There is no one branch of our partaking of Christ, but what is totally ascribed to the holy Ghost. The sending of the Gospel is by the holy Ghost, they are the gifts and graces of the holy Ghost, Faith, Union with Christ, and Communion with him in all his Offices are from the holy Ghost, the Spirit teacheth, governeth, comforteth.

Reason, Because no inferior person could effect it, Ephes. 1. 19, 20.

Thirdly, The Persons to whom this work of application belongs, or who shall be made partakers of Christ, but the Decree of Election and Reprobation have been handled already. There are a certain number whom God hath appointed to come to life by Christ, the Spirit of God will make the means effectual to all his.

Fourthly, The parts of this work:

1. Union and conjunction with Christ.
2. Communion with him, 1 John. 5. 12.

I shall first speak of our Union with Christ.

Christ is said to dwell and abide in us, and we are said to be Christ's, to be partakers of Christ, to be clothed with Christ, and abide in him.

The Spirit of God sets it out in five similitudes:

1. Of food made one with the body, John. 6. 5, 6.
2. Of Head and Members, Ephes. 1. 22, 23.
3. Of the foundation and building, Ephes. 2. 20, 21, 22. 1 Pet. 2. 4, 5, 6.
4. Of the stock and branches, John. 15. 4, 5, 6, 7.
5. Of the Husband and Wife, Ephes. 5. 31, 32.

We must be one with Christ as we were one with the first Adam (say some) two ways:

1. Naturally, as we bore his image.

2. Voluntarily, as we consented to his Covenant; so with the second Adam,

1. Naturally by receiving of his Spirit.

2. Voluntarily consenting to his Covenant; Though it is not easy to conceive, how we can be said to have consented to his Covenant, but as being in him, and so his consent did include ours.

The Union begins on Christ's part, he lays hold on me by his Spirit, Rom. 8. 9. Phil. 3. 12. Gal. 4. 5, 6. 1 John 4. 13. This Spirit works a principle of faith in us that lays hold on Christ, and accepts him for our Head and Husband forever, John 1. 12. Ephes. 3. 17. He will take Christ:

1. With all his Offices, for a Lord as well as a Savior.
2. With all his graces.
3. With all his inconveniences, Christ with poverty, with disgrace, with the stake.

There is a three-fold Union between Christ and a Believer:

1. Mystical with Christ as a Head, the fruit of that is intimacy.
2. Moral with Christ as a pattern or example.
3. Judicial with Christ as a Surety, whereby we are concerned in every act of Christ's mediation, the fruit of this is interest.

This Union between Christ and us is wrought by the Spirit, Ephes. 4. 4. He unites God and us, and us one with another. He works it by the Ministry of the Word, 1 Cor. 1. 9. John 6. 44, 45. and a religious use of the Seals, 1 Cor. 12. 13. Rom. 6. 3, 5. 1 Cor. 10. 16.

Some make our Union with Christ to be only a relative Union, others an essential personal Union, as if we were Godded with God, and Christed with Christ.

I would not be too bold with those expressions of Nazianzen, because I see they are abused, 〈 in non-Latin alphabet 〉 .

First, There is more then a relative Union, as that place 1 Cor. 6. 17. forcibly proves. 2. These Reasons.

1. This Union is set forth by similitudes which show a real Union, John 15. 1. 1 Cor. 12. Head and Body.
2. Because our Union with Christ is compared to the Mystery of the Trinity, and is like to the Union of the Persons in the Divine Nature, John. 6. 57. & 14. 20. & 17. 21, 22, 23. We are one not in the same kind or degree of Union, nor in so high and glorious a manner.
3. Because it is not a Union founded only in terms of Scripture, but really wrought by the Spirit of God, 1 Cor. 12. 13.
4. Because there are real effectual comforts and graces derived to us from hence, Rom. 6. 4. Phil. 3. 10.

Secondly, It is not an essential Union:

1. Because the Union is mystical not personal; the two Natures in Christ are essentially united, because they are made one person, it is a Union of persons, our persons are united to Christ, yet not a personal Union, we make not one person, but one body with Christ, and not one body natural but mystical, 1 Cor. 6. 17.
2. Those that mingle and confound the persons make the mystical Union higher then the personal, the personal Union did not confound the Natures, make the man God.

Object. The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature.

Answ. We must not apply that to Union which is proper to Communion, Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body, Head and Members is Christ mystical, the parts are of the body, but not the body. There is a great deal of difference between the Divine Nature, as it was in Christ, and as it is in us, Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fullness of the God-head, we are only partakers of the Divine Nature, the God-head dwells in him personally, in us spiritually, 1 John 4. 16. there is a likeness wrought in us to the Divine Nature.

This Union between Christ and us, is

1. Real, though he be in Heaven we on earth, because the same Spirit that dwells in him dwells in us; it is not only notional nor moral as betwixt friends.
2. Mutual, I am my Beloveds and my Beloved is mine: and total, whole Christ God and man is ours, and the whole man soul and body must be his, Psal. 45. 10. therefore we are said To eat his flesh, Drink his blood.
3. Spiritual, Christ's Spirit is communicated to us, and abides in us.
4. Operative, where Christ dwells by his Spirit he casts out Satan, and takes possession of the soul, and furnisheth it with his graces, repairs his Image in us, communicates his life to us, gives us strength to bear crosses.
5. Intimate, John 17. 21. Cant. 8. 12. it was not enough to say, My vineyard, but my vineyard which is mine.
6. Strong and inseparable. Death dissolves marriage, not this Union, Rom. 8. 34, 35, 36, 37, 38. It brings us nearer Christ, by virtue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day.

This Union with Christ is one of the deep things of God, one of the great mysteries of the Gospel, Ephes. 5. 30, 32. Our Savior in his preaching began with the Doctrine of Repentance. Mat. 4. 17. then went to that of Sanctification in general in the fifth, sixth and seventh Chapters of Matth, then he proceeds to the Doctrine of Faith, sixth, seventh and eighth Chapters of John, and lastly to his Union with the Saints, fourteenth, fifteenth and sixteenth Chapters of John.

There are three mystical Unions not to be understood by a creature;

1. The Mystery of the Trinity, wherein three distinct Persons make but one God, Deut. 6. 4.
2. Wherein two distinct Natures make one particular person, so there is one Christ, 1 Cor. 8. 6.
3. When two distinct Natures and Persons are united by one Spirit; so there is one Church, Cant. 6. 8.

How to know whether I am united to Christ.

I have then received the Spirit of Christ, 1 John 3. 24. Rom. 8. 26. He walks in the Spirit, lives by the Spirit, is led by the Spirit.

Two Rules to know that:

Christ is then, first, A Spirit of Mortification, he

1. Helps thee to subdue thy darling sins, 1 John 3. 8.
2. Helps thee to overcome thy secret spiritual sins, the power of natural conscience may keep under gross sins, but what power have you to subdue contempt of God, impenitency, hardness of heart, pride, envy?

Secondly, Christ is also a Spirit of Sanctification, 1 Pet. 1. 2.

1. In renewing the inward man, That which is of the Spirit is Spirit.
2. In transforming the outward man:
- 1. He is willingly ignorant of no truth.
- 2. He lets it break forth into practice.
- 3. Lays out whatever is dear to him for Christ, as Nehemiah, Esther.

Benefits which flow from our Union with Christ:

1. Reconciliation, God looks not upon us as enemies, Luk. 2. 14.
2. Union with the holy Trinity, God the Father, Christ dwells in God, and God in him, 1 Thes. 1. 1, 2. The Spirit, he is said to abide in them, and they in him.
3. He hath an interest in all Christ's relations, John 17. I go to my Father and your Father, my God and your God, this gives boldness and access to the throne of Grace.
4. The Promises come to be yours by your union with Christ, 2 Cor. 1. 20. they are made with Christ and with you in him: he is Primus foederatus, say some; yet others say, Christ is Mediator of the Covenant, but not a party with whom the Covenant is made, I will forgive their iniquities, &c. this they say is not made with Christ who knew no sin. Besides they urge that it is expressly said, I will make a new Covenant with the house of Israel, &c. And all spiritual privileges, 1 John. 5. 12. this is the ground of all imputation of righteousness.
5. We are presented to the Father through Christ, he not only presents your services, but persons, Exod. 12. 29. Heb. 7. 24, 28. Eph. 1. 6. Phil. 3. 9.

The end or intendment of this Union.

1. To be the highest exaltation to his people that their persons are capable of, the Angels are not so united to Christ as the Saints, they are his servants not his members.
2. That this might be the foundation of all Communion betwixt Christ and the soul; he is the head we the members, by virtue of the hands union with the head are all living operations.

He is the foundation, we the building; He the stock, we the branches; He the Husband, we the Spouse; by virtue of this conjunction he looks for duties from us; there is a living in him, a bearing fruit in him; and we for privileges from him, we partake with him in his Righteousness, Victories, Graces, Inheritance.

Directions to preserve our Union or Conjunction with Christ:

He is united to us by the in-dwelling virtue of his Spirit, 1 Cor. 12. 13. 1 John 3. 24. & 4 13. and by faith, John 1. 12.

1. Do not grieve God's Spirit, Ephes. 4 23. Delicatares est Spiritus sanctus. Tert. if he counsel, rebel not.
2. Maintain thy faith, believe strongly against all doubts and apprehensions of thy own unworthiness, the Spirit comes by faith, Gal. 3. and it is kept by it; faith is the bond of union on our part, as the Spirit on God's.
3. Use the Ordinances, Job 22. 21. in every duty and act of worship look to enjoy God. Get some excitements to grace, resolutions of obedience, displeasure against sin, use a holy boldness in thy address to God, Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors, but as friends and favorites to a throne of grace, Job 22. 26. Use
- 1. Prayer, Psal. 86. 11.
- 2. Attend on the Gospel, read it, meditate on it daily.
- 3. The Sacraments, make use of thy Baptism, we were baptized into Christ, and frequently use the Lord's-Supper. We should praise God when he meets with us in duties, and repent his with-drawing himself, Lam. 3. 44.
- 4. We should be one with all believers, because we are one with Christ. Christ seldom speaks of his people's union with him, but he speaks of their conjunction one with another, and seldom presseth them to brotherly love, but from this union with Christ, 1 Cor. 12. per tot. & 1. 10. Ephes. 4.

CHAP. II. Of Effectual Vocation.

OUr union with Christ by the Spirit is wrought in our Effectual Calling.

This is the first work which God works upon the soul, it is Temporalis Electio, 1 John 5. 19. it is the act of God the Father, John. 6. 44, 45. 2 Cor. 4. 6. Ephes. 1. 17, 19. He hath called us with an holy Calling.

It is the act of God's free grace and almighty power, whereby souls are gathered out of the world into the kingdom of Christ to be made one with him, and holy and happy by him.

It is an act

1. Of God's free grace, called according to God's free purpose, Rom. 8. 28. See 30, 31. verses.
2. Of his almighty power, a moral persuasion will not do it, Ephes. 1. 19. John. 6. 44. This grace works powerfully, therefore God is said to draw, yet sweetly and secretly, therefore man is said to come. This power of God is put forth on the understanding by enlightening it, Ier. 37. 33. John 6. 45. it apprehends the guilt of sin, the horror of God's wrath, sweetness of Communion with him. 2. On the will, effectually inclining it, Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents.
3. Whereby souls are gathered out of the world into the Kingdom of Christ.

All mankind are brought into two ranks, either they are men of the world, or called out of it, John 15. 19. The Elect themselves while they are in their natural condition are men of the world, Ephes. 3. 5. Fiunt non nascuntur Christiani. Col. 1. 13.

The Scripture expressly witnesseth that God works in us both to will and to do, Phil. 2. 13. That Faith and Repentance are the gift of God, Ephes. 2. 8. 2 Tim. 2. ult.
4. The end of Vocation is to be made one with Christ, John 16. 44. and holy and happy by him, 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration (saith D ^r Twisse ) is to be preferred before salvation, the one a translation from the state of nature into the state of grace, the other is only a translation from the state of grace into the state of glory. By the one we are made the sons of God, by the other we only obtain the inheritance of the sons of God.

First, The Causes of Vocation:

1. The principal efficient cause is the holy Ghost; man is not the author of his own conversion.
2. Instrumental, the Ministry of the Word.

Secondly, The Subjects or Persons on whom it is wrought, all the elect, John. 10, Other sheep have I that shall hear my voice.

Thirdly, The manner how this Vocation is wrought.

The Spirit of God works after such a mighty manner that it is irresistible (though the word be grounded on Acts 7. 51. yet some dislike it) but the Lord brings them not in violently against their wills, he takes away prevailing obstinacy. He never made any creature too hard for himself. He calls them once for all. There is more in it then a moral suasion, John 6. 44. a real efficacy. God circumciseth our hearts, quickens us, raiseth us from the dead, gives a new heart.

Fourthly, The parts of this work of Vocation wherein it stands, In two things,

1. The Lord makes a gracious offer of Christ to the soul.
2. The soul accepts of Christ when and as he is tendered.

Christ is offered in the Gospel,

First, Externally, Matth. 20. 16. This is a Declaration or Publication of the great goodness of God to a poor lost sinner, willing to be reconciled to him in Christ.

It stands in four particulars:

1. God hath sent his Son Christ, who by his own obedience hath paid a sufficient ransom for the most miserable wretches.
2. God is willing to make this good to all poor sinners who will take him on the terms he is offered.
3. The terms on which Christ is offered in the Gospel are most free, and nothing required but only freely to receive him.
4. Because the humble and broken sinner is most ready to be discouraged, therefore he declares that those which are vilest in their own eyes are most welcome to him.

Secondly, Internally, Rom. 8. 30. which is the work only of the Spirit of God, Act. 10. 44.

Marks of an effectual Calling:

First, God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God, the proper Call is by the Gospel, 1 Thess. 2. 14. but the previous work of the Law is conviction of sin, and the evil of it, Hos. 2. 14. Gal. 3. 1. See John 16. 8. This conviction hath not the like effects in all, in some anxiousness, in others horror, all see themselves in a wretched condition.

The second note may be taken from the instrument or means of conversion, 2 Thess. 2. 14. most usually it is by the Word preached, though it may not work always in the time of hearing, Cant. 5. 3, 6. Mat. 26. 8. John. 10. 3.

Thirdly, When the heart is over-poured and prevailed with to obey the Call, when we answer his Call, John 20. 16. God's Call is the offer of grace, our answer is the receiving of it, John 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms.

Fourthly, The disposition of the soul in making this return, and in answering this Call of God, godly sorrow, Ier. 31. 18. holy wonders, 1 Pet. 2. 9. free resolution and confidence, come what will come they will obey God, Luke 5. 5.

Fifthly, The fruits and effects of a Call, it infers a change from the former state in heart, the whole heart; it now finds comfort and satisfaction in God, and hates sin, Hos. 4. 8. Ephes. 4. 12.

I know there is little difference between effectual Calling, Conversion, and Regeneration, yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too, I shall speak of Conversion in the next place.

CHAP. III. Of Conversion and Free-will. I. Of Conversion.

COnversion is a coming back again to God from whom one departed by sin, Hos. 14. 1.

Turning is a word borrowed from Travelers, who being out of the way get into it again by turning, that is, by leaving the way in which they did walk, and taking another different way from it, contrary to it, if one have gone the quite contrary way.

There is, first, Habitual Conversion, the first infusion of life and habits of grace, conversion from a state of sin, Act. 3. 19.

Secondly, Actual, the souls beginning to act from that life and those habits, a conversion from some particular gross acts of sin, Luke 22. 32. It is so called because of the great breach gross sins make on ones Justification, 1. Puts a damp on all his graces, Psal. 51. 10. 2. There is a suspension of all the comforts of grace. verse. 12. so that one may be said Quodammodo excidere, in respect of the use and comfort, Isa. 63. 10, 17.

Mans aversion from God by sin, and conversion to God by grace, is the sum of all Divinity.

A sinner departs from God two ways:

1. As the chief good.
2. As the utmost end, therefore conversion is a change of these two, when one makes God his chiefest good, and his glory his utmost end.

A man in turning to God,

First, Makes God the chief good:

1. If he make him the chief object of his contemplation, Psal. 139. 17. Where our treasure is there will our hearts be also.
2. If he choose him as his portion, Josh. 24. 22. Psal. 119▪ 57.
3. If he desire all things else in subordination to him, Prov. 30. 8. sine summo bono nil bonum.
4. Judgeth of all times or persons according as they have this good or are serviceable for it.
5. Fears sin above all things which will separate between God and him.

Secondly, He makes God's glory his chiefest end; this is God's end, Prov. 16. He makes God the utmost end of his being, Rom. 14. 8. and acting, 1 Cor. 10. 31. Rom. 11. 30. From him ] as the first cause, To him ] as the last end. God is our chiefest good, therefore must be our utmost end. See Psal. 73. 25, 26. It is the first Question in the Assemblies Catechism, What ought to be the chiefest and highest end of every man in this life?

The Properties and Qualities which ought to be found in true Conversion.

It must be

1. Present and seasonable, While it is called today, call upon the Lord while he is near, and seek him while he may be found. The present time is the only time of converting, not the future, now at this instant time God offers mercy, exhorts, calls, To day if you will hear his voice harden not your hearts, the future time is uncertain, we cannot assure ourselves of another hour. We have many examples daily of the falsehood of late repentance. The longer we defer it the more difficult it will be, as a sore without a plaster the more hardly it is healed.
2. Universal or General; we must turn from all sin without exception or reservation of any, and chiefly from our own sins, Grace is called Light, Leaven. The Law of God forbiddeth all sin, God hateth all sin, Christ died for all sin, the conscience condemneth all sin, and in our Covenant with God we renounced all sin, Cast away all your transgressions, hate every false way.
3. It must be hearty, sincere, unfeigned; God complains of some that turned unto him feignedly.
4. Constant, persevering to the end, a continuing still more and more to convert, a daily renewing these acts, and reforming our faults, we must cleave to the Lord with full purpose of heart.

The order and manner of this work, how and in what measure it is wrought in the Saints.

First, The Doctrine of the Gospel is propounded and made known in both the parts of it, viz. that which concerns man's misery in himself, and the perfect and only remedy in Christ to all penitent sinners.

Secondly, The soul is enlightened and enabled to assent unto this Doctrine.

Thirdly, It is yet further stirred up to consider of this Doctrine so believed, and to give heed to it, as Lydia's mind was wrought upon when Paul preached.

Fourthly, It begins to apply that Doctrine to itself so far as to be affected with the sense of its misery, but so as there is wrought also a hope of getting out of this misery, and a persuasion that he shall be accepted, and hereupon follows conversion. For he that sees himself in an ill state, and sees also a certain way out of it, being persuaded that he may by such and such means escape and avoid, will undoubtedly apply himself to seek his own good, and the Spirit of God by working this persuasion converts the soul: We may plainly see this order in David's renewing of his conversion after his sin, and in the hearers of Peters Sermon, Act. 2. where first they heard and marked Peter, then were pricked in heart, then asked, What they must do to be saved? and being instructed by Peter to convert, did so, and were saved.

Marks or Signs of Conversion:

1. Such a one hath had experience of the discovery of sin as the greatest evil, and of misery to himself by sin, Sin revived and I died.
2. The Lord hath wrought in him a glorious discovery of Christ, and an instinct after union with him which is faith, Phil 3. 10.
3. He is brought under the guidance and power of the Spirit, John. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospelized, brought under the power of it, hath a spiritual bent in his soul, a new principle, new ends, 2 Cor. 5. 17. He sees things with another eye. He hath a new law planted within him which will make all duties easy and sweet to him, Ier. 31. 33.
4. He is made like to God, every Saint is a living Image of God. He will love persons the more he seeth of God in them, and Ordinances the more pure they are.
5. Where there is life there will be growth, 1 Pet. 2. 3. they will grow up as willows, as calves of the stall, Mal. 4.

True Conversion differs from false:

1. In the efficient cause, for first the true spring comes from the Spirit of God by means of faith in the Gospel, stirring up a desire of God's favor, and freedom from sin for attaining that favor: the false from a natural desire of ones welfare, that he may escape the punishment of sin.
2. In the formal, or manner of doing; true Conversion is a willing and deliberate act out of choice, false a forcible act done out of compulsion.
3. Final, the true seeks to please God, the false to ease itself.

Motives to, and Means of Conversion:

By Motives, I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work.

By Means, some things tending to enable men the better to do it, when they have resolved upon it.

1. Motives to Conversion:

They may be taken from every place, Heaven, Earth, and Hell.

From Heaven, look to God, his Angels and Saints.

From Earth, look to yourselves, the godly and ungodly, nay the beasts.

From Hell, look to the Devils and damned ghosts.

From Heaven:

First, Look to God, the Father, Son, and holy Ghost.

Is it not a most desirable thing to turn to him, seeing he is so rightful a Lord, so great a Prince, and so gracious a Father, so willing to accept us, and hath given us means, time and commandments, and encouraged us with promises of acceptance, and threatened us if we do not, and complains that they have not turned to him who smote them. God hath sent his Son into the world that converts might be graciously received.

Secondly, Christ himself is a weighty argument of conversion, for if we refuse to turn then we do what in us lies to frustrate his death, and to make him shed his blood in vain, seeing it is intended for the benefit only of such as turn. In Christ you may see the hatefulness of sin from which you are to turn, and the graciousness of God to whom.

Thirdly, The holy Ghost striveth to bring you to this turning in his Ordinances, Gen. 6. 3. and will you suffer him to prevail?

Secondly, The blessed Angels will rejoice at the conversion of a sinner. All the Saints in Heaven have given you examples of converting, and are now glad of their pains bestowed that way.

Secondly, Look to the Earth, and there to yourselves first, consider

1. That you are out of the way, Psal. 14. & 53. & 119. ult, and know that you are so.
2. That you have bound yourselves by Covenant to convert when you were baptized, and as often as you come to the Supper.
3. You have and do daily make profession of converting.
4. You can by no means save yourselves out of the hands of God's justice, if you do not submit and convert to him.

Secondly, The Duty itself is,

1. Most reasonable and equal, because the ways are evil from which, and good to which we are wished to turn.
2. Most needful, without it we cannot escape the greatest misery.
3. Most profitable, Turn and live; by continuing in our evil ways we may get a little perishing profit, vanishing pleasure and bewitching credit, by turning from them we shall gain pardon of sins past, peace and joy of soul for the present, and eternal life hereafter. When the sinner turneth, I will blot out all his sins out of my remembrance.
4. Likely to succeed if we set to it in earnest, Prov. 1. 24. Let us labor to grieve for our sins by a serious applying of the threats of God, humbly confess them, and resolve by God's help to leave them. You will not come to me that you may have life.

Secondly, Look to the godly in the world, They pray for it, they will further it, rejoice in our conversion, they will love and esteem us when converted. To the ungodly, by this means we may perhaps win them, or shall leave them without excuse. Yea look to other creatures, in the bad we hate incorrigibleness in evil, we dislike the creatures which have gotten an evil quality and will not leave it. We like and praise obedience in the good.

Thirdly, Look upon Hell:

1. On the Devil, he seeks to hinder thy conversion, will be vexed at it, he is most loathsome, because obstinate in evil. The Devils worst property is, that he is now so hardened in evil, that there is no possibility of change in him: Wilt thou be like the Devil in that which is the worst thing in him? Besides thou abusest and neglectest grace offered, and so doth not he.

2. The damned Ghosts, who because they did not convert are damned, and blame themselves for not turning when they had time, and now it is too late.

2. Means of Conversion.

First, Take notice of your own strayings and unconvertedness, and your peril thereby.

Secondly, Acknowledge your utter inability to convert yourselves, and therefore cry earnestly to God to convert you, as the Church doth, Turn me and I shall be turned. Turn presently, and begin with that sin which hath most drawn thee away from God.

3. Remove Hinderances:

1. Outward, 1. Ill company. 2. The occasions of sin; Solomon adviseth the young man not to come near the corner of the Harlots house, and the drunkard not to look on the wine.

2. Inward, 1. Love of earthly things: 2. Presumptuous and despairful fancies: 3. Hardness of heart and willfulness in sinning.

4. Use all Helps and Furtherances:

1. Outward, good company, attend on all God's Ordinances, hearing, reading, Psal. 19. conference.

2. Inward, Cherish and practice good motions, ponder on the Law and Gospel, think often and seriously on those quatuor novissima, Death, Judgment, Heaven and Hell.

Of Free-will.

The word itself is Terminus Ecclesiasticus, not Biblicus, not a Scripture-term, but such a one as godly men in the Church took up for more convenient expression, as they have done the name Trinity and Sacrament.

To render Liberum arbitrium into English is not proper, for arbitrari and arbitrium is an act of the understanding, but use hath applied it to the will.

A mixed power of understanding and will, saith M ^r Perkins. It can be only in an intelligent nature, as Bellarmine proves, lib. 3. de Grat. & Lib. Arb. c. 15. and the understanding though it be not formally free, yet it is radically, and the liberty of the will ariseth from the indifferency of the judgment. The liberty of the will properly consists in choosing that which the understanding judgeth best. Radix libertatis constituta est in libero rationis judicio. Aquin.

There is in the will a double freedom:

1. Natural, a power that a man hath to choose or refuse as it seemeth good to himself, and this is so annexed to, or dependant on his reasonableness, that they cannot be separated, and this he hath not nor could loose by corruption.
2. Sanctified, an inclination to use the former liberty well by choosing that he ought to choose, and this he hath lost, when now he will choose and refuse what he ought not.

Or thus,

Free-will may be considered either in the essence and being of it as it is an immediate faculty of the soul, and the same with the will: we have this free-will, for Adam by his fall hath no more lost this then he hath lost his very nature; it is therefore a great calumny of the Papists, when they say, That we deny free-will, and make man no better then a beast; for take free-will thus, as it is a natural power in a man, so it remaineth still.

The free-will of man after the fall is not so corrupted, that it is not capable of the grace of Regeneration. Tolle liberum arbitrium, non erit quod salvetur; tolle gratiam non erit unde salvetur. Bern.

There is a threefold power,

1. Activa, an ability to concur to the operation of the Spirit in a man's self: so those that are for free-will, Agimus nos, sed acti; volumus, sed ipse facit ut velimus.
2. Passiva, able to receive, man in conversion is merely passive to grace, but hath in him a principle of resistance.
3. Obedieneialis, as in the unreasonable creature.

Secondly, Free-will may be considered in its operation and working about some objects, then we distinguish about the objects which it may will: For

First, They are either such as belong to our animal life, as to walk, eat, shut or open our eyes, and here we have the exercise of free-will.

Secondly, Our outward civil conversation and obedience to the Laws required by a Magistrate, here again we have free-will.

Thirdly, They are holy actions, and they again are either

1. Externally holy, which concern the outward exercise of Religion, as to come to Church, to hear and read, and here still a man hath free-will. Or,

2. Internally and spiritually, as to know God, to believe in him and love him, and so we must distinguish the states of men. Man in the state of innocence had an excellent power and strength of free-will to serve God and love him, but in the state of corruption, though his liberty not only in the nature but use of it remaineth about natural, civil and external religious actions; yet for internal and spiritual actions, he hath wholly lost his freewill, John 15. 5. Matth. 7. 18. John 8. 36. therefore Augustine lib. 2. contra Julianum, calls it Servum arbitrium. And Luther called it not a free but enthralled and enslaved will to sin, and wrote a book De serv • Arbitrio, Homo libero arbitrio male utens, & se perdidit & ipsum. August. ad Laurent.

Thirdly, Man in his estate of Renovation hath again some power and free will, being first freed by the grace of God from the power of sin, John 8. 13. Volunt as in tantum est libera in quantum est liberata. August. in Joh. Tract. 53. yet this freedom is not perfect, but wonderfully opposed and hindered, Gal. 5. 17.

The free-will must be as the understanding and will are, saith Chamier, but that the understanding and will are both corrupted in a natural man. Vide Chamierum contractum per Spanhem. Tom. 3. l. 4. c. 3. & 4.

There are several kinds of freedom or liberty:

1. From compulsion, when no external principle can compel to work, but there must be an inward inclination to work, from such coaction, not only men but beasts are free.
2. From obligation or debt to another, and so no creature can be free, because all that we have is God's.
3. From sin, when the flesh is subdued so that the Spirit can and doth prevail over it.
4. From misery, which the Apostle speaketh of Rom. 8.
5. From necessity, when the Agent is determined from an inward principle of nature to one object, as the fire to burn. Immutability and liberty may stand together, as God doth most freely will the creation of the world, yet unchangeably, the Angels and Saints in Heaven are so confirmed in good, that what they will they will unchangeably but freely. Every man naturally cannot but sin, yet he sins freely in regard of freedom from coaction and natural necessity, though not in regard of freedom from immutability, and as for the other liberties from obedience, sin, and misery; he is obedient to God, and under sin and misery. The will hath no freedom to spiritual things.

The Papists though they say that the grace of God is requisite, yet as a partial cause, and that we are workers with the grace of God in our conversion, as appears by their similitudes of two men carrying a great burden, and the man half wounded. Against which opinion these arguments may be alleged:

1. The slavery and servitude of our wills to anything that is good, those who are so defiled that they are nothing but flesh, they cannot possibly have any power to what is good, but so are all by nature Gen. 6. 5. John 3. 6. Rom. 8. 6. To will is of nature, to will ill is of corrupted nature, but to will well is of sanctified nature. Bernard.
2. Those which can do nothing but sin have no freedom to what is good, every unregenerate man doth nothing but sin, Matth. 7. 17. An evil man out of the evil treasure of his heart bringeth forth evil; Without faith it is impossible to please God, To the unclean all things are defiled. A man by nature non potest non peccare etiam damnabiliter. Pet. Lombar.
3. A man cannot turn himself to God, John. 6. 44. 1 Cor. 12. 3. therefore nature hath no power to dispose and prepare itself for grace, nor can there be merits of congruity or condignity.
4. Regeneration and conversion is attributed only to God, as Ezek. 36. 26. Ier. 32. 39. See Ezek. 11. 19. Ephes. 2. 10. & 1. 19. a stone cannot soften itself, no more can our nature. See Deut. 29. 4.
5. A man hath not the least thing to glory in 1 Cor. 1, that place 1 Cor. 4. 7. moved Augustine much, but if I had power of my own to do that which is good, or to receive grace when it is offered, then I might glory in my own strength.
6. Conversion and power to do good is prayed for, Turn us, O Lord, therefore not in our own power, it were vain to pray to God, to convert or change me if I will, if I have this of my own, what need I go and pray for it, or pray for others conversion? they might convert themselves, Psal. 80. 3.

Before Pelagius his time the Fathers spake too liberally of man's free-will. Nondum nato Pelagio securius loquebantur Patres. August. Epist. 103. which after upon his heresy they reformed, and by Scripture abundantly confuted the Pelagians, and especially Augustine, Jerome, Prosper, Fulgentius, Hilary, and others.

The first presumptuous advancer of free-will contrary to the Doctrine anciently received in the Church, is by Vincentius Lyrinensis noted to be Pelagius the heretic.

In the ancient Church there were two sorts of heretics concerning the point of free-will. The Manichees denied free-will: the Pelagian heretics affirmed it, and both were condemned by the Catholic Church. The Manichees denied freewill in sin, and in the committing of evil. The Pelagians affirmed a power and ableness of free-will for the performance of righteousness and doing of good.

In the meaning wherein the Manichees denied free-will, we affirm and teach it, and in that meaning did S ^t Augustine write his books of free-will purposely against the Manichees; we deny free-will only in that meaning wherein first the Pelagians and since the Papists have affirmed it, in which meaning S ^t Augustine notably wrote against it.

The sum of the Controversy is, Whether the grace which first moveth and exciteth the will unto good motions, doth work the consent alone, or whether the will have in itself any power freely to consent and resist every such motion. The Romanists plead for the power of man's will, but Protestants for the efficacy of God's grace.

If the Question be moved, Whether free-will may resist grace? It is apparent naturally in the unregenerate it may resist, according to that Acts 7. 51. But if the Question be moved of them that are called according to God's purpose, Whether they resist the grace of their calling, then removing the humor of contention the truth will easily appear. The Question is, Whether nature in this case doth resist the omnipotent power of God? Deo volenti salvum facere, nullum resistit hominis arbitrium.

There is a twofold resistance of the will, say the Schoolmen.

1. Connata, born with it, there is possibility to sin in the best creatures, as creatures.
2. Actualis, The Spirit of God by an Almighty Power overcomes this, Psal. 110. 3.

The Arminians have revived the old Pelagian heresy, they say they magnify God's free grace , and it was free grace for God to give Christ to be a Savior, and to send the Gospel to a place, but then ask them about Gratia discriminans, why Simon Peter receives the Gospel rather then Simon Magus, they say God determines no man's will, but because Peter receives it, and the other rejects it, it ariseth wholly from his determining himself, then Christ should do no more in his own and Fathers intention for a saved then a damned person. No man hath power to receive Christ when he is offered unless it be given him from above.

Object. Why then doth the Lord exhort us to receive him, or complain of us, and threaten damnation if we receive him not?

Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save.

2. To show that some work is to be done on our part, though not by our own strength, it must be done à nobis, though not ex nobis.

So the Papists argue from God's commands; God would not command us to do good works, if we had not power to do them. When our Savior saith, Make the tree good, and then the fruit will be good; He doth not imply that it is in our power to do so, but only showeth what our duty and obligation is. See Rom. 7. 15. Gal. 5. 17.

God gave the Law for these ends:

1. To show man his duty, the obligation that lies on him, I may put my debtor in mind of his debt though he be turned bankrupt.
2. To show him his disability.
3. To show him the misery he should be in if God would urge this debt on him to discharge it himself.
4. To show the riches of his grace in providing a means to satisfy his justice, and also the exceeding love of Christ in fulfilling the Law for him.

Object. The Arminians say, How can the will be free, when it is determined? How can omnipotent grace and free-will stand together? and some talk of a Libertas contrarietatis, when one can will good or evil. This is a great controversy as between the Jesuits and Dominicans, so between us and the Arminians.

Answ. The freedom of the will doth not consist in this, that it is free and indifferent to choose either good or evil: For so God and the good Angels should not be free, seeing they cannot will anything but that which is good. There is no true liberty but unto that which is good, because it is a perfection, to be able to sin is an imperfection, 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii. August. A power to stand or fall was not a part of Adams liberty, his power to fall came from his mutability not liberty.

It is a Question, An faci • nti totum quod in se est ex naturae viribus, dentur insallibiliter auxilia ad salutem supernaturalia? Whether God will give supernatural grace to him that useth well his natural abilities?

Let any man use the power that God gives him, and he shall have more. There is not such an infallibilis n • xus, that God hath bound himself in the use of our natural abilities to add supernatural graces. M ^r F • nn • r on Ez • k. 18. 31, 32.

A man in his natural condition can do nothing but what is offensive to God.

No man ever yet by the right use of naturals obtained Evangelical grace, that is a vain power which is never reduced into act.

It is a Question, An naturae viribus possit aliqua vera tentatio superari? Whether a man by strength of nature be able to conquer corruption or resist temptation?

Before Conversion we cannot resist sin as sin, but exchange one sin with another. We cannot discern good from evil, sin is connatural to us, Ier. 8. 6. No more are we able to resist temptation without grace. All temptations are to draw us to the enjoyment of some temporal good, or to the declining some temporal evil by leaving God. Till a man be persuaded that God promiseth a greater good, and threateneth a greater evil then the world can do, he cannot resist such temptations, we are saved by faith, and stand by faith. We had need all to pray, Lord lead us not into temptation, and keep back thy servant from presumptuous sins. See Ephes. 6. 10.

Some speak of reconciling Free-will with God's Decree, Grace and sin.

Others of the Concord of it, and God's Prescience and Providence.

Tully thought Prescience and Free-will could not stand together, and therefore that he might assert the freedom of man's will, he denied the Prescience of future things, Atque ita dum vult facere liberos, facit sacrilegos.

CHAP. IV. Of Saving Faith.

FAith in the New Testament is taken.

1. For the Doctrine of faith, Jude verse. 3. Such are sound in the faith, that are Orthodox. This is the Catholic faith.
2. For the habit or grace of faith whereby we receive Christ and accept him for our Savior, so it is often used in the Scripture.

Faith in its general nature is any assent unto some truth upon the authority of him that speaks it, and the general nature of divine faith is to assent to the truth because God says it.

Our assent and persuasion of the truth in matters of Religion may be either huma • e merely because of custom, education, and the authority of the Church: or divine, being inclined and moved thereunto, because of divine authority. Many Protestants have no more then a human faith. It is the Religion of their Fathers, and of the place where they live.

In the grace of Faith there are three things:

1. An act of the understanding, an assent to the truths of Christ, that he is such a one in respect of his Natures, Offices, Works, as the Scripture reveals him.
2. An act of the will, consenting that Christ should do for me what the Lord sent him to do for poor sinners.
3. A siducial assiance and dependence on him.

The Soc man by faith in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them, not because Christ is true God with the Father, but because God after his death raised him from the dead, which he also foretold before, and for this reason he was worthy to be believed in what he commanded or promised. This is their Doctrine of justifying faith and justification, as if Christ had come into the world and suffered such things for no other cause, but that he might persuade us that an eternal reward is propounded to the obedient, that being allured with the hope of reward we might obey him.

Bellarmine saith, Justifying faith is not so much knowledge as assent, and it is not a confidence of God's mercy, but an assent to all things which are contained in the Word of God.

Faith is more then a bare assent to the truth, there is in it a fiducial acquiescence and a resting upon Jehovah, as it is expressed in the Hebrew; he rolled himself upon God, as a man being weary of a burden casts himself and that upon something that sustains him, Prov. 3. 5. Isa. 10. 20. & 28. 16. & 50. 10.

The chief act of the soul in true faith, wherein the essence of it mainly consists, is a resting and relying upon Christ and him alone for the obtaining of favor and eternal life. In respect of this property faith is oft called a believing in or on Christ, and his name, John 3. 16, 18, 36. John 6. 1. & 5. 10. a trusting in Christ, Ephes. 1. 12. a resting upon God, 2 Chron. 14. 11. a resting upon his promise, 2 Chron. 32. 8. a relying upon God, 2 Chron. 16. 8. a cleaving and sticking close unto him, Act. 11. 23. M ^r Hilders. on Psal. 51. 6. Lect. 83.

There is in Faith:

First, An act of acceptation, one is willing to receive Christ on his own terms.

Secondly, Of resignation, it gives up the whole man unto Christ.

The proper object of justifying faith (saith Dr. Ames ) is not some axiom, viz. God is favorable to me, or my sins are pardoned; but Ens incomplexum, as they speak, viz. Christ, or the mercy of God in Christ, and so the proper act of justifying faith is incumber • or acquiescere Christo.

Not barely the promises but the person of Christ is the object of faith, we are not to rest in the promises alone, but to close with Christ in those promises, Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits.

First, Because that is the greatest gift in which God shows most love, John. 4. 10.

Secondly, He is the person in whom all good things are deposited, Cant. 4. 10. 1 John 5. 10.

Thirdly, The great thing the soul falls in love with, is the person of Christ, Cant. 5. Phil. 1. 23.

It is a great dispute among Divines, What is the proper object of saving faith? Some say the Evangelical promise which holds out Christ, others Christ himself; in a strict sense only Christ himself is the object of saving faith, John 7. 37. No proposition nor promise saves me, only Christ.

The common object of faith is every revealed truth, but of justifying faith, as it justifies, that is, in the act of Justification, Reconciliation in Christ, with a certain confidence.

There is Fides quae, faith which saves the soul, this closeth with every divine revelation, promise, threatening, story, sides qua as it saves me, closeth only with Christ. Faith which saves the soul hath for its object the whole word of God, but as it saves the soul it closeth only with Christ.

There is nothing in Scripture but it hath relation to Christ, the types and old Sacrifices were shadows of him, the moral Law is preparative for Christ, yea there is something of him in every story and miracle.

Faith is an instinct after union with Christ, John 5. 12. He lives in me by faith, John 11. 26. Gal. 2. 20. This receives Christ, John 1. 11. it is the condition of the Covenant, and so the qualification of them which shall have interest in Christ and his benefits, John 3. 16. Acts 8. 37. & 16. 31. Faith carries the consent of the whole man, a Chron. 30. 8. Quid est credere nisi consentire?

He that would receive Christ, must

1. Know that Christ is designed by God, and tendered as a Savior to him in the Gospel.
2. Must consider the reality and fullness of the promise, and give consent to this prose; this is the very act of faith.
3. None can thus receive Christ, but those whose hearts the Lord hath opened to close with Christ, John 6. 36, 37. Acts 16.
- 1. Man sell by self-exalting, and ariseth in a self-abasing, which is by believing.
- 2. Faith is the only way to dissolve the plots of the devil, we fell by believing the devil rather then God, and rise by renouncing him, and by believing in the grace of God in Christ.

What is the act the soul doth when it believes?

There are three acts of faith, Notitia, Assensus, Fiducia.

Mr. Hildersham saith, The effence and being of justifying faith consisteth in four acts of the soul, whereof the former two are acts of the understanding, the other two of the will.

First, I must know Christ aright, and that which the Gospel revealeth to us concerning him.

Secondly, The assent of the mind to this, 1 Tim. 1. 15. Heb. 11. 13.

Thirdly, The consent of the will, John 1. 12.

Fourthly, A resting and relying upon Christ and him alone for the favor of God and eternal life.

Knowledge comes three ways:

1. By sense.
2. Reason, as that the part is less then the whole.
3. From testimony which is faith, and relies wholly on witness, faith is weak when it relates to human testimony, yet there is no such knowledge as that of faith when it relates to the testimony of God, that is more sure then sense or reason. God is so wise as he cannot be deceived himself, and so good as he will not deceive others.

Knowledge and faith are ordinarily all one in Scripture, and joined together as things inseparable, Isa. 53. 11. John 10. 38. John 6. 69. John 17. 3. 1 John 3. 2. 4. & 5. 13, 19. A believer is set forth by the terms of an enlightened man and wise man, Ephes. 1. 18, 19. I know whom I have believed. Bellarmine saith faith is better defined by ignorance then knowledge, Fides melius per ignorantiam quam per notitiam desinitur. It captivates reason unto the word of God; that is, carnal and rebellious reason, but the true light of reason is increased and augmented by it. This knowledge which faith works in the heart is distinct and certain.

2. Assent, they believed God and the Prophets, that is, they gave assent and credit to it, because of the authority of God who is most true and cannot deceive, not for human motives. This assent is

1. Firm, therefore called the riches of assurance of understanding, and so opposite to doubting.

2. Absolute and illimited, believes precepts, promises and threats.

Some expressions of Scripture seem to lay much upon assent, as 1 John 4. 2. & 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices, the Gospel was a novel Doctrine, contrary to the ordinary and received principles of reason, persecuted in the world, no friend to natural and carnal affections, and therefore apt to be suspected. Assent now is nothing so much as it was then.

3. There is a consent to the goodness as well as an assent to the truth, the one is the act of the understanding, the other of the will. The soul upon the information that God's Spirit gives me of the excellency of Christ, and his suitableness to me, assents to the truth of it, and consents to the goodness of it, and makes choice of him for its portion. Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel.

4. A resting and relying upon Christ alone for grace and salvation, Psal. 23. 1, 2, 6. Psal. 27. 1. Job 19. 25, 27. Rom. 8. 31. The soul leans on Christ as a feeble man on a staff, 2 Chron. 16. 7, 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament calls trusting, the New calls believing.

This confidence of special mercy is the form and essence of faith, without which faith is not faith, nor justifies the sinner. The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins. They say it is a confidence that God may remit, and a good hope that he will, or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life.

The Doctrine of Faith is in three things:

1. There is a necessity of relying on Christ alone.
2. There is an all-sufficiency of ability in him being God and man to be an high-Priest, to make intercession for us.
3. Of his willingness that we should have pardon, grace, comfort and salvation by him.

There are promises▪

1. Of free grace, that God will justify the ungodly and pardon sin for his own names sake.
2. Of grace, that God will give Faith, Repentance, Love and a new heart.
3. Unto grace, that if we believe and repent we shall be saved. These promises are all we have to build our faith on for our eternal salvation.

In all recumbency it is not enough to regard the strength of the act and rightness of the object; carnal men will say, I place my hope in Jesus Christ for salvation, Micah 3. 11. but there are other circumstances to be observed:

First, The method and order of this recumbency, the resolution of an humbled sinner to cast himself upon Christ, the main end and use of faith is to comfort those that are cast down. Faith is expressed by taking hold of Christ or the Covenant Isa. 56. 4. by staying ourselves upon, or leaning upon God, which supposeth a sense of misery.

Secondly, The warrant and ground of it, we must go to work considerately, understand what we do, 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ, but have no ground for it, Ier. 7. 4.

Thirdly, The effects and fruits, it cannot stand with a purpose to sin, John. 13. 10. Heb. 10. 23.

We are said to be justified by faith, to live by it, to be saved by it, to have it imputed unto us for righteousness: all which is to be understood not principally, immediately, meritoriously in regard of any worth or dignity of it; or efficaciously in regard of any power or efficacy in itself, but mediately, subserviently, organically, as it is a means to apprehend Christ his satisfaction and sufferings, by the price and merit whereof we are justified and saved, and stand as righteous in God's sight, and as it hath a special respect and relation thereunto.

There are divers degrees of faith, Little faith, Mat. 8. 26. Great faith, Mat. 15. 28. Full assurance of faith, Rom. 4. 21.

First, There is some unbelief in all the servants of God, because there is not in any man in this world a perfection of faith, faith is mixed with unbelief.

Secondly, Many have a true faith, yet a very weak faith. Christ will not break the bruised reed, Christ chides his Disciples for their weak faith, and Peter, Mat. 13. O you of little faith: And how is it that you have not faith? Luk. 4. See John 4. and Matth. 9. Moses, David, Abraham, Isaac were subject to great weakness of faith.

Reasons. 1. Sense and reason do in many things contradict the conclusions of faith, to believe in the mercy of God when we have so much sin.

2. The knowledge of God in the best of God's people (which is the pillar and foundation of their faith) is but imperfect.

3. Satan above all things most opposeth the faith of God's Saints, because he knows that in this their very strength lies, Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith, 1 Pet. 5. 9. 1 John 5. 4.

In two things the weakness of faith most discovers itself:

First, In thinking that we shall not find the good things which God promiseth to give.

Secondly, That we shall not be delivered from the evil things which he hath undertaken to deliver us from. Faith in God's threats must be confirmed as a principal means of beating back sinful temptations, faith in God's promises must be confirmed as a principal means of keeping us in comfort and obedience.

All holy exercises serve to strengthen faith, especially two,

First, Prayer with the Apostles to the Lord to increase our faith, and to fill us with joy and peace through believing.

2. Meditations specially directed to that end, of the omnipotency of God, his perfect truth, and his accomplishment of his Word formerly to ourselves and others.

There is a twofold state of faith, a state of Adherence, and a state of Assurance.

First, A state of Adherence, Affiance and Recumbence, the act of the soul accepting Christ, and giving itself to him, Isa. 50. 10. Luk. 18. 13.

There is a great peace in a faith of Adherence, Heb. 4. 3.

1. In respect of the guilt of sin, it shows the Lord Jesus as a Sacrifice for sin.
2. In reference to God, I have heard (saith such a one) that the Lord is a God pardoning iniquity, transgression and sin; there is tranquility when one casts his sin on Christ, and ventures his soul on the free grace of God, Isa. 50. 10.

Secondly, Of Assurance, 1 John 4. 16. when one hath obtained the witness and sealing of the Spirit.

1. One may have the faith of adherence (roll his soul on Christ, and be willing to accept him) that hath not the faith of evidence, as Heman Psal. 88. The fearing of God and obeying his voice cannot be without faith, yet he may walk in darkness, as in that place of Isaiah before quoted.
2. The soul which hath the faith of adherence, and wants that of evidence, is in a justified condition; many things have a real being that have no visible appearing to us. If one could not be justified but by faith of assurance, then if one lose his assurance he loseth his justification.
3. When faith of adherence hath attained to faith of assurance, yet many times the assurance is lost, Psal. 32. beg. Psal. 51. 12. Christ on the Cross had faith of adherence, My God, my God, not clearness of evidence.
4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence, the fire may be so smothered in ashes that there is no light, yet it always hath heat if there be fire, Job 15. 30. Psal. 44. 17.
5. The faith of adherence always abiding and bringing the soul to heaven, that soul (though it want assurance) is bound to praise God, if thou wouldst be more thankful for the faith of adherence, the Lord would bring in strong consolation.
6. Faith of adherence will certainly end in faith of evidence, if thy soul have chosen Christ, and thou wait for him, thou shalt at last meet with him.

Faith layeth hold on the promise as being true, affiance or hope expects the thing promised as being good. B. Down. of Justif. l. 6. c. 4.

We believe things past, present and to come: but hope for things to come only. We believe both promises and threatenings, both rewards and punishments, in the order set by God: but hope only for things desirable. Robins. Ess. Observ. 10.

The end and great privilege of faith is to bring us to everlasting life, Heb. 11. 6. 1 Pet. 1. 9. John 20. 31.

Reasons. 1. By faith we are made Sons, Children, 1 John 3. 2. and so may expect a childes portion; Faith makes us sons,

1. In a juridical sense, John 1. 12.
2. In a moral and real sense, 1 Pet. 1. 3.

Secondly, These are the terms of the eternal Covenant between God and Christ, John 3. 16. & 6. 40. Heb. 9. 15.

Thirdly, It is the mother of obedience, the way to be made happy is to be made holy.

Fourthly, Faith begins the life which is perfected in glory, 1 John 5. 12. it anticipates heaven, Rom. 5. 2. & 8. 11.

We should act faith in order to everlasting life:

First, Accept Christ in the offers of the Gospel, Acts 16. 32. Mark 16. 16. Col. 1. 21.

Secondly, Believe the great promises of heaven, Heb. 11. 6. Consider

1. The riches of God's mercy, he will give like himself, an infinite and eternal reward, 2 Cor. 4. 17.
2. The sufficient merits of Christ, Rom. 8. 32.

Thirdly, Get your own title confirmed, 1 Tim. 6. 20.

Fourthly, Often renew your hope by serious and distinct thoughts, Heb. 11. 1. Col. 3. 1. Phil. 3. 20.

Fifthly, Earnestly desire and long after a full accomplishment, Rom. 8. 23.

Faith is wrought by the Word, Rom. 10. 14, 15, 17. Ephes. 1. 13. Acts 2. 41, 47. & 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within, Intimus magister, as Augustine calls him.

The word is but a moral cause or instrumenr, whereby the Spirit worketh not necessarily but at pleasure, 1 Cor. 3. 5. Faith is called the gift of God, Ephes. 2. 8. Phil. 1. 29. the work of God, John 6. 29. See John 6. 44. Ephes. 1. 19, 20. The Word can do nothing without the Spirit, the Spirit can work without means, as in children and those that cannot hear.

God convinceth a man of his sin and misery, and need of mercy, John 16. 9, 10, 11. Rom. 3. 20. and then shows him that there is mercy and salvation to be had in Christ, that he is a mighty Savior, able to free him from all evil, and that he is tendered to him in the Gospel, Isa. 55. 1, 2. Matth. 11. 28. John 6. 37. John 7. 37. Act. 3. 26, 38, 39. discovers the infinite love of Christ, his excellencies and the benefits we shall enjoy by him.

The Anabaptists say, That faith is given not by means of the Word, but by illumination and immediate working of the Spirit.

The Arminians say, that preaching of the Word is able to beget faith in a man, and to turn him unto God without the inward working and teaching of the holy Ghost, usually the Word and Spirit go together, 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power, Psal. 110. 2. Some pretend above others to magnify the Spirit, and to be all for the Spirit, yet vilify the Word which is the means whereby to obtain the Spirit; Cornelius and them that were with him received the Spirit by the Word, Acts 10. 44. 1 Thess. 5. 19, 20. Gal. 3. 2. The Ministry of the Gospel is called the ministration of the Spirit. Manasseh his conversion, 2 Chron 33. 11, 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding. Affliction doth not convert without the Word either going before or accompanying it, Psal. 94 12, 36. Job 9. 10, 11.

Faith is an excellent grace, 2 Pet. 1. 1. It is a fruit of the Spirit, Gal. 5. 22. The gift of God, the work of God by an excellency, John 6. 29. an effect of God's almighty power, Ephes. 1. 19. A sign of God's electing love, Acts 13. 48. called the faith of God's elect, Tit. 1. 1. Justifying, saving faith.

First, It is the only condition of the Covenant of grace and life, Believe and thou shalt be saved.

Secondly, The grace that matcheth us to Christ, Ephes. 3. 17. Christ is the great remedium, and faith the great medium.

Thirdly, It brings us to near relation with God, John 1. 12.

Fourthly, It is the instrument of Justification, Rom. 3. 22, 25, 26, 28. & Rom. 5. 1. by it the righteousness of Christ is imputed, Rom. 4. 3, 4, 5, 16, 22, 24. and our sins discharged, Acts 13. 38.

Fifthly, It is the grace which pleadeth with God, and challengeth him of his word, Gen. 32. 12. in which thou hast caused me to trust, and gives God in Christ all the glory in the great work of salvation by a Mediator.

1. Faith quickens the soul, Gal. 2. 20.
2. Sanctifies it, Acts 15. 9. by it we conquer sin, Rom. 8. 17. & 15. 1. the devil, Eph. 6. 16. the world, 1 John 5. 4.
3. By it we obtain what ever good we stand in need of, and God hath promised, Be it unto thee according to thy faith.
4. It carries away the good of all Ordinances, in the Supper, by it we have communion with God: the Word profited not, because not mixed with faith.
5. It comforts in all troubles, Hab. 2. 4. in desertions, when God hides his face, Isa. 8. 15. Job 13. 13.

By faith we stand, by faith we live, by faith we walk, by faith we die, by faith we are saved.

Faith is an infused not an acquired habit.

Grevinchovius saith, That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God, as by often acts of justice and liberality the acts of justice and liberality are produced in us.

This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants, which with unanimous consent call Theological Virtues infused habits, but also is subject to divers inconveniencies; that place Heb. 11. 6, must needs be understood of the habit of faith; for if it be to be understood of the act of faith, it will follow that the regenerate when they sleep, and do not actually believe, do displease God, and are not in a state of Grace.

That faith is the gift of God, the Apostle teacheth, Ephes. 2. 8. Phil. 1. 29. & 2. 13. See John 6. 44. To come to Christ is to believe in Christ, witness Christ himself, ver. 35.

Whether actual or habitual faith be in Infants?

Some call it efficacious faith, some a principle, others an inclination. Some dislike the word habit, that is more proper to faith grown and ripe, the word seed or principle is better, 1 John 4. 9.

Some think the Question about Infants believing is unnecessary and curious, and that they must be left to the free grace of God, Mark 16. 16. Such places do not only concern grown persons. The Lord promiseth grace to Infants, Isa. 44. 3. and glory, Matth. 19. 14. & 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14.

Pelagians say, Infants are saved by God's fore-sight of those good works which they should have done if they had lived; Augustine refutes this opinion, 2 Cor. 5. 10. everyone is to be saved according to what he hath done.

The Lutherans would have them saved by an actual faith though it be inexpressible.

Beza saith, The faith of the parents is imputed to them by virtue of the Covenant of grace.

Mr. Down hath a Treatise of the faith of Infants, and how they are justified and saved, and goes much that way, but denies that they have habitual or actual Faith.

Whether Faith be in the Saints when they are translated into Heaven, and see God face to face?

Some say, there is a kind of faith in the blessed Saints, since they both believe things past, all things which Christ hath done for our sake, and things to come, viz. the second coming of Christ, the resurrection of the flesh, the last judgment, and the perfection of the Church, and this knowledge of things past and to come, depends upon the authority of God.

The office and employment of faith shall cease, though the nature of it do not.

It is a great Question, An sides justisicans in decalogo praecipiatur? Whether justifying faith be commanded in the Decalogue?

Adam had a power to believe what God propounded as an object of faith, the righteousness of Christ was not propounded to him, it is commanded there therefore not direct, because not revealed to Adam, but redisctive.

It stood not with Adams Covenant, he was to be righteous himself, not to look for the righteousness of another. Adam in the state of innocence had a power of many things, which in that state could not be reduced to act, he had the affection of sorrow, but could not mourn for want of an object: so the Angels had a power to believe in Christ for their confirmation, though Christ was not made known till the second Covenant. There was a power then given not only to obey God in the duties of the first Covenant, but to submit to God for the change of the Covenant when the will of the Lord should be: not to submit to the change of the Covenant in man fallen, is a sin, Gal. 4. 21. therefore Adam had a power to submit to it.

Whether Faith or Repentance precede? To repent is prefixed before believe, Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition, acknowledgment and grief for sin, the Law precedes the Gospel, and one is not to be raised before he knows himself to be cast down. And although saving Repentance considered completely according to all its acts be not without faith, yet it precedes it according to some act.

Christians should endeavor to live the life of Faith:

First, The necessity of it.

It is a Question, An sine specially Revelation possumus credere mysteria fidei?

Body of Divinity