Treatise of Miscellaneous Questions, Table of contents
The Contents.
CAP. I.
THat the Ministery is a perpetuall Ordinance in the Church, and that Ministers are to be received as the Ambassadours of Christ, now as well as in the Primitive times. pag. 1.
An Erastian lately published the Negative, which also the Sect of the Seekers hold. pag. 1.
The Affirmative is proven from Scripture by eight Arguments. pag. 2. 3.
Three Objections answered. pag. 4, 5, 6.
How Believers are an holy Priest-hood. Ibid
Its proved against that Erastian, that the ordinary Ministry have an Embassy▪ from Christ, as well as the Apostles had. pag. 7.
CAP. II.
Of the Election of Pastors with the Congregations consent. pag. 8..
The question is stated. ibid.
The Affirmative is proven from Scripture by three Arguments pag. 9, 10, 11, 12. 13. 14, 15.
foreign Acts 14▪ 23. is exponed. ibid.
Its proven also from Antiquity. pag. 16, 17.
Its also the judgement of sound Protestant Churches and writters. pag. 18, 19, 20, 21.
Its confirmed by five reasons, pag. 21. 22.
The confession of Adversaries proves it. pag. 23.
Seven Objections answered, pag. 24. 25. 26. 27. 28. 29. 30. 31.
How we differ from the Independents in this point. pag. 24. 25.
What is due to the People, and what to the Magistrat, and what to the Eldership in this point. ibid.
The Elderships votes, and the Peoples consent or dissent are free, and there needs not be given a reason for them. pag, 26. 27
A Schismaticall Church hath not just right to the Liberty of a sound Church. pag. 28.
How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29.
Incommodities may be on both hands, but fewer on this. pag. 28. 30.
CAP. III.
Whether Ordination bee Essentiall to the Calling of a Minister. pag. 32.
Four Distinctions are premised for the right stating of the Question. pag. 33. 34. 35.
The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end.
There should be as much order in the Church, as in any politick Republick. pag 35. 36.
That place Rom: 10. 15. exponed and the Socinian exceptions discussed. pag. 37, 38. 39. 40: 41. 42. 43.
How the Office of foreign, belongs to ordinary Pastors. pag. 38: 39.
How the foreign, for an office and the foreign differ. pag. 40.
What a Mission Expectants, and Probationers have. pag. 43.
The foreign, of Church officers cleared. pag. 43 44. 45.
Ordination of Ministers was a Catecheticall head in the Primitive times. pag. 47.
The diverse names the Ministers of the Gospell gets in Scripture. pag. 51.
The place 2 Tim: 2. 2. opened up. pag. 52. 53.
What lawfull ordination contributes for the Peoples good. pag. 54.
CAP. IV.
Objections against the necessity of Ordination answered. pag. 55.
How the Peoples foreign, is consistent with the Elders foreign, and both necessary. pag. 57.
How Election and Ordination differ. pag. 58.
The Prophets mentioned 1 Cor: 14. 26. were extraordinarly inspyred, and so no ordinary rule. pag. 59.
How the Ordination of our Reformers by the Church of Rome is lawfull, and how not. pag 61, 62. 63
These who reject their Ordination, must all unchurch themselves and turn Seekers. pag. 62.
VVhat may be done in extraordinary cases, and what must be done in ordinary in a constitured Church pag. 63.
VVhen the Church of Rome was most corrupt, there was alwayes a true Church in it.
CAP. V.
Whether these Prophets and prophesyings in the Primitive Church 1 Cor: 14. and 1 Cor. 12. 18. Eph: 4. 11. were extraordinary, and so not to continue: Or whether they are Presidents for the preaching and prophesying of such as are neither ordained Ministers, nor Probationers for the Ministry. pag: 64.
There are three opinions concerning these Prophets, the last whereof is that they were extraordinary Prophets, which is holden for true, and proven by 13. Reasons. pag. 65. ad 75.
Prophets in the Apostles enumeration, are preferred to Pastors and Teachers, yea to evangelists pag. 66.
The difference between Prophets and Pastors and Teachers is set down. pag. 68. 69.
Three senses only of the word Propbesying in the new Testament. pag: 70. 71
Prophesie is distinct both from the word of knowledge and the word of wisedome. pag. 71.
In the Prophet there is foreign, as well as foreign, and foreign pag. 72.
How the word foreign, is often used for the new Testament. pag. 72.
Prophesie is a speciall gift of an Apostle. pag. 73.
Prophesie and the gift of tongues of the same kinde. ibid.
Even Prophetesses were not allowed to speak in the Church pag. 75, 76.
That place 1 Cor. 14. 26. exponed and vindicated. pag. 77, 78, 79.
How Prophesie might be desired. pag 81.
How Prophets were subject to tryall. pag 82.
How the word Bretbren is sometimes taken. pag. 84.
CAP. VI.
Whether any but a Minister, lawfully called and ordained, may administer the Sacraments, Baptisme, and the Lords Supper. p. 86.
The Negative is justly held by reformed Churches against Erastians and Socinians, and is proven by eight arguments. Much of the feeding of the flock confists in the dispensation of the Sacraments. pag. 87
What Ezekiels vision concerning the new Temple means. pag. 88.
None without a calling should make bold with Christs broad Seals. pag 89.
Whom the commission to Teach and Baptize is given to. ibid.
Christ hath distinguished between Magistracy and Ministery, between Sacred and Civile vocations. ibid.
What comfort it is for Minister and People if the Minister be lawfully ordained. pag. 90.
That one Text Eph. 4. 11, 12, 13. is enough to put to silence these gainsayers. pag. 90. 91.
CAP. VII.
Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary. and in what sense ordinary. p. 91
Their work and Vocation is mixed. pag 92
The higher degrees Eph: 4. 11. are comprehensive of the lower, not contrarywise. ibid.
What is the proper work of a Prophet, ibid.
VVhat is the proper and distinguishing work of an Evangelist. pag. 93.
How the word Evangelist is taken, ibid.
Their works how, and in what sense extraordinary, pag. 94.
VVhat kinde of Vocation and Mission they had, pag. 95. 96.
Timothie had a vocation partly Ordinary, partly extraordinary. ibid.
CAP. VIII.
That the Primitive Apostolicall Pattern holds foorth unto us for our imitation, a Presbyterie, i. e. an Assembly of Elders having power of Ordination, with laying on of hands. pag 97.
How foreign ▪ 1 Tim: 4. 14. is to be taken, and that place vindicated from false glosses. pag. 97, 98, 99, 100.
The change of the Phrase in that place is observeable: pag. 101.
Imposition of hands is in Scripture an authoritative act: pag. 102.
How Timothie might be ordained both Presbyter and Evangelist at one time, in one action. pag. 103.
How Timothie might be ordained Evangelist by the Presbyterie. ibid.
In what sense Peter calls himself foreign, 1 Pet: 5. 1, 2. pag. 104, 105, 106, 107.
How imposition of hands is necessary for Ordination, and what kinde of rite it is. pag. 108. 109.
CAP. IX.
What is meant in Scripture by the word Heresies, and how we are to understand, that there must be Heresies for making manifest the Godly partie, or those that are approved, 1 Cor. 11. 19. p. 110
Heresie is more nor Divisions and Schismes pag. 111.
VVhat Heresie is not, answered in two things pag. 111, 112, 113
Six things do concurre to make a Heresie, pag. 113, 114, 115.
A description of Heresie. pag. 115.
VVhy Heresie must bee, and how. ibid.
VVho are the approved, 1 Cor, 11. 19. and who not. pag. 117. 118.
How we should look upon Gods suffering Heresies in the Church. p. 119
How a Child of God may be drawn over to Heresie. pag: 120. 121.
How Heresies makes manifest them, who are approved, pag. 122.
CHAP. X.
Of New Lights, and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse, or upon the Scylla of Levity, Wavering, and Scepticisme. pag. 123.
Five Concessions for clearing the Question. pag. 124. 125.
The greatest deceits of Satan have come under the name of new Light. pag. 125
Many things cried up as new Lights, which are neither Lights nor New. pag, 126.
Its a false new Light that expelleth much good old Light. pag. 127, 128.
Balaam seeks a new Light and gets it in wrath. pag. 128.
Many of our New lights bring in Egyptian darknesse. pag. 129.
Its not good Light that makes certain truths uncertain. ibid.
Scepticisme is no good New light. pag. 130.
Beware of New Lights which come not from the Sun of righteousnesse pag. 131.
The VVeigelians wilde fancy. ibid.
Take heed of proud and self-conceited New lights. ibid.
Beware of separating new Lights pag. 132.
Beware of New lights that dare not be seen. ibid.
Refuse such Lights as have fellowship with the works of darknes. p▪ 133.
They are no new Lights which bring no edification. pag. 134.
Take good heed of New Lights which follow new interests ibid.
CAP. XI.
Of Stability and firmnesse in the Truth. pag. 134
Scepticisme is a sin, and stability in the truth a dutie proved from Natures light and Scripture. pag. 134. 135
Seven reasons confirmed with Scripture proved. pag. 136. 137.
Some Errours in their own nature damnable. pag. 138.
Nine Preservatives against wavering, and Helps to stability in the truth. pag: 138. 139. 140.
Pertinacy and levitie both to be shunned. pag. 141.
The Sectaries word is yea and nay, ibid.
Seekers should be called Atheists, because Nullifidians ibid.
CAP. XII.
Whether a sound heart and an unsound head can consist together, & vice versa? or whether Truth and Holines be not inseparable Companions. pag. 142.
Every Error is not inconsistent with holynesse, yet pro tanto it retards and hinders it. ibid.
Dangerous errours can no other wayes consist with true Grace, no… dangerous sins. ibid.
What are the roots of Heresies and Errors in the hearts of corrupt men. pag. 143. 144.
All opinions and practises in the world are reduced to three heads, 1 John 2. 16. ibid.
There is a Reciprocall influence of the will and understanding, and how it is. pag. 145
As the Infection of sin is universall, so is the work of Gods spirit in the soule. pag. 146.
Soule and Spirit, Reasons and affections compared together, ibid.
Both Doctrinals and Practicalls make up a perfect Christian, pag. 147▪
To be led in all Truth, is a work of the Spirit of Truth. ibid.
Truth and Grace compared. ibid.
How Erroneous men are distinguished from the Elect, pag: 148.
A holy Heretick is a Chymaera, and a prophane believer is another. pag. 149.
An ungodly mans knowledge, is but a forme of knowledge. ibid.
No sin in the will without some Error in the understanding. pag 150.
All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men. pag. 150, 151.
Many hold fast the Truth, because not yet tempted, ibid.
Eleven practicall conclusions drawn from the former Principles, pag. 152, 153, 154, 155, 156, 157. 158.
Every Religion and Faith will not save men. pag. 152.
How Heresies are damnable. pag. 153. 154.
Church censures should strike both against Hereticks and profane men. pag. 155.
There is cause to fast and pray when Heresies abound, ibid.
We must not converse with false Teachers. pag. 156.
Opinions are not free more then practises. pag. 157.
Hee who would keep his head, let him keep his heart. ibid.
The approved in triall are these only who have both true piety and a sound judgement. pag. 158.
CAP. XIII.
Whether Conscionable Christians and such as love the power and practice of piety, can without defileing their own conscience, or without a destructive wounding of the power of godlinesse, imbrace and hold the principles of these who call themselves the godly partie? Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie, as being indeed such, who under the pretence of zeall for the power of godlines, hold diverse ungodly principles. pag. 159.
Diverse who now pretend to be the godly party hold many ungodly principles.
1 That none ought to be punished for preaching or publishing an error in faith, except it be contrary to the light of nature. ibid.
There is need of some Oedipus to loose this, how these who decline natures light in lesser things, should appeal to it in sublimer things. pag. 160.
2 That in questions of Religion we must only argue from the new testament. ibid.
This is shortly refuted. pag, 161. 162.
3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn. pag. 162.
Toleration is the Sectaries holy of holies. ibid.
Its shortly refuted. pag. 163.
4 That none should believe more nor by reason he can comprehend, this is not good Divinity. pag. 164. 165.
5 The only Gospell Reformation, is the destroying of sin out of the
Elect, and that this work belongs to Christ alone. ibid.
This is a destructive and injurious Doctrine. pag. 165. 166.
6 Diverse Arminian and Antinomian Tenents are maintained by them, which strengthen the hands of the wicked. pag. 167
7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly. pag. 168.
CAP. XIV.
Another most usefull Case of Conscience discussed and resolved, concerning associations and confederacies with Idolaters, Infidels, Hereticks, or any other known enemies of truth and godlinesse. pag. 169
Three kind of Covenants distinguished, Civil, sacred, and mixed, the last two are unlawfull to be made with wicked men, and these who differ in Religion. ibid:
Civil Covenants called foreign, for peace or commerce are lawful. ibid.
Civil Covenants called foreign, to joyne in Military expeditions together, is unlawfull ibid.
This is proved from Scripture. pag. 170. 171
Three objections from Abraams, and the Maccabees Covenants, and Davids associating with broken men, answered. pag 171, 172, 173.
Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons. pag. 174. 175. 176.
Religious Covenants and familiar conversation is forbidden pag. 174.
Conjugall Covenants is forbidden, pag. 175
Faedus deditionis, or, pactum Liberatorium forbidden, 176.
David did not right in sparing Ioab and Shimei, ibid.
Civil Covenants of War was forbidden, ibid.
This is confirmed more. pag. 177, 178.
The Objection taken from Jehosaphats joyning with Ahab, proves nothing. pag. 179,
Two other Objections answered by Scripture. pag. 181.
Five Distinctions to take off all other Objections, pag. 182.
Three uses of this point pag. 183.
Six Motives and reasons to drive home this naill to the head. pag. 184. 185
Another objection from Davids confederacy with Abner and Amasa answered fully. pag. 186, 187. 188.
What can be drawn from the example of Christian States and Common-wealths. pag. 189.
An Objection of Malignants answered. pag: 190.
How men may be forced into the Covenant. pag. 191.
How Neglect and contempt of a Dutie may be censured, and wihall wickednesse in the person who hath taken up the practise of the dutie. pag. 192
Another Objection removed. ibid
Wee may no more associat with the wicked of the same Kingdome, then of another Kingdome. pag. 193.
CAP. XV.
Of Uniformity in Religion, Worship of God, and Church Government. 194
Why Luther declined a generall Synod for unity in ceremonies, ibid.
There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid.
This is branched out in seven particulars. pag. 195. 196. 197
Both nature and Scriptures gives presidents for uniformity p. 198. 199.
The Church in the old testament was very uniforme both in the substantials and rituals of their worship. ibid.
It was also prophecied to be under the New testament, and commended and commanded in it. pag. ibid. 200
The Church in the ancient times had a great uniformity pag. 200.
CAP. XVI.
Whether it be lawfull, just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty. pag. 201
Nine particulars to be remembred for the right deducing and stating the matter of fact. pag. 201. 202.
The grounds and reasons of such an ordinance and appointment may be eleven. pag. 203. 204. 205. 206.
Four Objections answered. pag. 207.
How this ordinance would not bee tyrranny over mens consciences. ibid
The covenant is no temporary obligation. pag. 208.
If such an ordinance to the Army be scandalum acceptum, then the not making of it is scandalum datum. pag. 209.
CAP. XVII.
Of Infant-baptisme. pag. 210
Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid.
Baptizing with water is a divine institution proved from Scripture. p. 211
Both Hebrews and Heathens, had a custome of washing infants soone after their birth ibid
Unto what the institution of Baptisme by water related. pag. 212.
The Manna and water out of the Rock, was the same in substance with the Lords supper; and the cloud in the red sea, was the same with our baptisme in eight respects p. ibid & 213.
This infant-baptisme of theirs is a good warrant for us. p. 214, 215.
The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts. p. 216.
Another text, Ephes: 5. 26. proves that baptisme belongs to infants. p. 217
CAP. XVIII.
Of the use of a Table in the Lords supper, and of the communicants there comming to, and receiving at the Table. pag. 218.
The first guests our Saviour intertained, received at the Table. ibid.
This sitting was not occasionall only, but had a standing reason for it▪ p. 219.
Successive tables and repeating the words is no deviation from the rule: p. 221. 222.
Another argument taken from the generall notion and nature of the
Lords Supper, as it is a banquet and feast p. ibid. 223. 224.
A third reason taken from the name Table which the Apostle uses, p. 225. 226. 227.
The sitting at table together, sets foorth the communion of saints with
Christ and among themselves. p. 228 229.
The words of distribution proves there must be a table, all must sit at. p. ibid: & ▪230.
Antiquitie proves it. ibid.
CAP. XIX.
That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231.
The Jews had Ecclesiasticall Elders or Church governours which proves the point. ibid.
Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi.
Its proved out of Mr. Selden, that their Elders received a judiciall degree, and were not civil Magistrats. ibid. 232.
The Jewish ordination of Elders with imposition of hands proves it also. pag. 233. 234.
A third argument is taken f…om the Synag…ga Magna, pag. 235.
The Hebrews triple Crown proves it. ibid.
The Jews exercised Ecclesiastical discipline, since their dispersion which is a fifth reason. pag. 236. 237.
CAP. XX.
That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion, if Hereticall, to be a certain divine Truth which ought to be believed; and if practicall, to be a necessary dutie which we are obliged unto jure divino. pag▪ 238
The assertion is cleared by some premisses. ibid
Humane reason drawing the consequence, is not the ground of our beliefe▪ pa. 239.
There is a difference between corrupt and renewed Reason, ibid.
Two sorts of consequences distinguished. pag. 240
The Assertion is proved, First by the example of Christ and his Apostles. ibid.
In the old Testament as well as in the new, some necessary things were left to be drawn by necessary consequence from the Law of Moses. pag. 241.
Two sorts of necessary consequences from the Law, a sortiori and a pari pag. ibid & 242:
A third reason from the infinite wisedome of God, who must foresee all things that followes upon his words pag. 243.
Diverse absurdities will follow, if this truth be not admitted. pag. 244.
These who most cry down this assertion, yet themselves can bring no other, but consequentiall proffes to proove their tenents pag. 245.
If this be denied, we deny to the great God what is granted to the litle Gods or Magistrats. ibid.
CAP. XXI.
Of an assurance of an interest in Christ by the marks or fruits of sanctification, and namely by love to the Brethren. Also how this agreeth with, or differeth from assurance by the Testimony of the spirit? and whether there can be any wel grounded assurance without marks of grace. pag. 246.
Three Cautions for right understanding the question, that is, Marks are not to be separated, either from the free grace, or from Christ, or from the spirit. ibid.
Its a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons. p. 247. 248
A twofold certainty of the mind distinguished, foreign, and foreign, and a twofold uncertainty opposed foreign, and foreign, pag. 249. 250
The evidence of marks gives the first kinde of certainty, the testimony of the spirit, gives the second. ibid.
This is illustrat by a simile of believing the Scriptures. p. ibid. & 251.
And by another of the disciples going to Emma…s. ibid.
The assurance of Justification is virtually done in a Syllogistical way. 252
The spirit works the firme belief of the proposition, a twofold testimony concurre to the assumption. pag. 252.
None should divide these testimonies, they are joyned in three Texts of scripture pag. 253.
D. Crisps objection against assurance from the love of the Brethren, propounded. pag. 254
For answer three things are demonstrat. ibid.
This objection militateth as much against their own interpretatiō. p. 255.
The Antinomian way of setling assurance, is an inextricable labyrinth. pag. 256.
The testimony of the spirit must be an evidence according to the word of God. pag. 257. 258.
Wee say the evidence of marks is privative, they say, it is at most cumulative. pag; 259.
The spirit of God is a spirit of Revelation, but not beside or contrary to the Word. ibid.
Another objection of Crispe removed. pag. 260. 261.
How the spirit and word concurre to this assurance. ibid.
The word is more sure nor any voice within or without. pag. 262.
Crispe his way of assurance by the testimony of the spirit received by faith resuted. pag. 263: 264.
He grosly mistakes faith. ibid.
Mr. Eton brought against him. pag. 265.
A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are. pag. 266, 267, 268.
The love of the Brethren is a sure and clear mark of one being past from death to life. ibid,
Four things observed touching the Brethren pag. 269.
Its not necessar to have a infallible knowledge of their regeneration 270
How far particular saints may be known by their fruits. pag. 271.
Antinomians expone 1 Cor: 13. legally, pag. 272
5. Marks and tokens of true and sincere love of the brethren. p. 273, 274
No marks h…eraway without some mixture of contrary corruption: p. 275
There is alwayes bellum, though not alwayes proelium, between the flesh and the spirit. pag. 276.
CAP. XXII.
Of the true real and safe grounds of incouragement to believe in Iesus Christ Or, Upon what warrands a sinner may adventure to rest, and rely upon Christ for Salvation▪ pag 277.
To say Christ died for all men conditionally, is not the way to ease troubled consciences. pag. ibid▪ & 278
The true and sa…e grounds of incouragement to believe in Christ, are,
First Christ his alsufficiency, pag. 279.
Its a great part of true faith▪ to believe Christ is able to save to the uttermost. ibid.
2. Christs intention to die for all men, 1. all sorts of sins or sinners of any kinde. pag. 280.
All men exponed ibid.
To pray for all men, and to pray in every place exponed. pag. 281. 282.
Every man, Heb. 9. … hath the same sense. pag: 283.
All men can only be all men who are in Christ. ibid: & 284
The whole world 2 Ioh. 2, 2. exponed. ibid. 285.
The world foreign Ioh. 3. 16. is no larger nor foreign. ibid.
3 Iesus Christ hath died for expiation of all forts, and all manner of sins, pag. 286.
The sin against the holy Ghost only excepted, what it is. ibid:
How a blasphemer against the holy Ghost may repent. pag▪ 287.
4 Christ receives all who come unto him and excluds none, but such as by their unbelief excludes themselves pag. 288.