The Revelation Revealed, Chapter 2 · Verse 2-3

The Revelation Revealed · Chapter 2 · Verse 2-3

p. 76Verſe 2. I know thy works, and labour, and thy patience, and how thou canſt not forbear them which are evil, and haſt examined them which ſay they are Apoſtles, and are not, and haſt found them Lyars.

Verſe 3. And haſt born, and haſt patience, and for my names ſake haſt laboured, and hast not fainted.

In the Greek foreign, I have ſeen thy works, for the better and more perfect taking knowledge of them: Our knowledge is mixt, and joyned with much imperfections, and at beſt, is but a mixt act of our underſtanding and affections; and ſo to know a thing by a human capacity, is to underſtand it, and the nature thereof, in the higheſt notion that its capable of comprehenſion, and often by reaſon of the darkneſs in the underſtanding, the affections or will are miſplaced, and ſo become erroneous and ſinful: for a mind not well informed, or an ignorant ſoul, can very hardly be a good or a godly one, for without this light, the judgement and affections will be often led aſtray, to that which is only good in appearance, and to contemn that which in it ſelf is really good and perfect: but here is no fear of imperfection of knowledge in this perſon; Chriſt who is one with the Father, God from everlaſting, and therefore all our works are patent and open before him, his judgement or affections cannot be miſled, to approve of things and works that ſhould not, or diſapprove of works that are worthy to be approved: He is God, and cannot be deceived, on any falſe pretences, he ſees our works as they are in themſelves, and in the very nature of them, with all their circumſtances: We ſee and know things by mediums, mixtly, weakly, and imperfectly; He ſees and knows things ſimply, abſolutely, and moſt perfectly: the eye it ſelf cannot want ſight, nor the Sun want light, neither can the Creator of all things in this preſent temporal world, or his church, this ſpiritual world, be ignorant of any of his or their handy works. Chriſt ſees and knows the works of the church of Epheſus fully, what are approvable, and what are diſapprovable in them. Hence Note.

That Chriſt is a moſt juſt and equal cenſurer of his churches works. He forbids to call darkneſs light, or light darkneſs; he tells the church of Epheſus, that he knows their works of travel, patience and ſufferance for his Name ſake, and ſo places his favourable aſpect and complacency thereon; and yet what is evil in them, he cannot bear without a reproof, as 'tis defection or failure in its firſt love, and ardent affections, which the church of Epheſus bore to Chriſt, and his Truths, at their firſt converſion or entertainment of the Goſpel amongſt them, verſ. 4. Chriſt alſo tels the church of Sardis and Laodicea, that he knows their works, p. 77but in another tone, not of approbation, but of reproof and cenſure; he ſaid to Sardis, cap. 3. 1. I know thy works, for thou haſt a name that thou liveſt, but thou art dead; and in verſe 15. he falls upon Laodicea, and tells them, I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot: Chriſt will not palliate, or lay cuſhions under great ones elbows, and propheſie ſmooth things unto them, nor to the churches that bears them, whilſt they are moſt rotten in the root and heart. Had not God a controverſie of old with his Iſrael for this very ſin, abundantly witneſſed againſt by God in moſt of the old Prophets; When as ſome would ſtand up and propheſie peace, when there was no peace? as Ezek. 13.10.16. And what have they to do with peace, while their hands are full of blood and iniquity?? I could wiſh it were not the ſin of ſome of the pretended Angels of the churches in thoſe days, where is that faithful one to be found? It may be one of a thouſand, that as a true Angel or Ambaſſador from Chriſt, will deal roundly with their ſins, and tell Iſrael of her ſins, and Judah of her tranſgreſſions. Good Phyſitians will ſearch the wounds thorowly, the rather for to cure them: It is alſo Chriſt's method, to lay open the wounds and ſins of his churches, that ſo he may (like the good Samaritane) pour oyl into them, and heal them, and bring to repentance: Chriſts Miniſters ſhould follow their maſter's pattern, deal faithfully, ſimply, and roundly with the ſins of their people, according to Goſpel rule in that caſe provided, and not as many do, ſpeak peace, and words of comfort, (the true portion of ſpiritual members of Chriſt) unto profeſſed enemies to Godlineſs, and the Saints, ſcorners and deriders of Chriſt's ways and ordinances, drunkards, ſwearers, &c. what have ſuch to do with the childrens bread, ſo continuing unrepentant and obſtinate? It is much to be feared, for this lukewarmneſs of many Miniſters and churches, it will come to paſs, that Chriſt wil ſpew them out of his mouth, cap. 3. 16. as he did the church of Laodicea, and the church of Iſrael of old, Mat. 21.43. I ſhall only add that of Ezek. 13.22, 23. to be ſeriouſly conſidered in the cloſe of this point: The Prophet ſpeaking to thoſe that ſowed pillows under the Arms-holes, becauſe with lies ye have made the heart of the righteous ſad, whom I have not made ſad, and ſtrengthned the hands of the wicked, that he ſhould not turn from his wicked way, by promiſing him life: Therefore ye ſhall ſee no more vanity, nor divine divinations, for I will deliver my people out of your hand, and ye ſhall know that I am the Lord.

Obſerv. 2. Another correllary hence riſeth, That all churches and perſons ought to have and receive a due acknowledgement of all graces and vertues that they are eminent in, though chargeable with many defections and failings otherwiſe. Chriſt ſpares not to acknowledge, but makes honourable mention of the graces of the churches, in this and the next chapter, though otherwiſe many aberrations and failings were laid unto their charge. Though p. 78the church of Epheſus was to be reproved for the coldneſs in her firſt love, yet ſhe had theſe commendable vertues and graces in her, conſtancy and patience under ſufferings for Chriſt's ſake, and hatred to all evil workers, and falſe lights, and Apoſtles, that come with doctrines deſtructive to the great fundamental, or corner ſtone, the true doctrine of faith in Chriſt: and ſo Chriſt proceeds with the other churches in the like method, and lays a commendable character on them all for thoſe graces in them worthily calling for it. Paul could give a juſt acknowledgement to his brethren the Jews, though otherwiſe perverſe enough, bearing them witneſs, that they had a zeal to God, though not according to knowledge, Rom. 10.2. And Chriſt told the Jews, and ſpoke it with approbation, and to their commendation, Ye believe in God, believe ye alſo in me. It is the great fault of moſt of profeſſors of theſe days, of all ſort of perſwaſions, that they will not almoſt acknowledge him a brother in Chriſt, or give him the right hand of fellowſhip, that is not baptized into the ſame opinions and intereſt with himſelf; but this rather ſavours of a ſpirit ſchiſmatical and factious, then of a meek chriſtianlike peace-making temper, which will bear all things that are indifferent, rather then break the communion and unity of brethren, who have put on one Lord, one Faith, one Baptiſme. O! what a lamentable practiſe it is, for ſuch as are Presbyterians, to rake up all the faults, and dirt they can, and caſt it in the faces of Independents? And again, for Independents to caſt it back on the Presbyterians; and both of them to caſt it in the faces of thoſe called Anabaptiſts, and they again as ready as the former, to repay it back again: Why? Have you ſo learned Chriſt? O! for ſhame, let all that fear God of each ſort, be aſhamed of this unchriſtianlike practiſe, let it not be told in Gath, nor publiſhed in Askelon; but follow the ſteps of your common Saviour, what you ſee of God in your brethren, commend it, encourage it, cheriſh it: Though there may be failings in each ſort, and that great ones, yet for that grace and appearance of God in them, love them, honour them, and think better of them then of thy ſelf, though thou mayſt be righter in ſome externals of Worſhip then they, yet they may be righter then thee in doctrinals; and though thou art ſounder then they in doctrinals, yet they may be the more holy, and better men: I ſpeak not this to comply with any corrupt doctrine or worſhip, but to give every one his due titles of honour, love, and commendation, for their gifts and graces; and for their faults and failings, deal with them in a ſpirit of love and charity, Gal. 6.1. for their recovery and repentance▪ according to Goſpel order; for ſo thou mayeſt win thy brother: but by the other way, thou art ſure to drive him farther from thee. It is obſervable, that the Familiſtical Notioniſts, the Quakers in theſe days, are highly baptized in this ſin, and out run all others in this uncharitable and unchriſtianlike practiſe; they are ſharp cenſurers of all others, churches, and p. 79perſons, that will not run in the ſame fanatique wilde courſes with themſelves; and which is ſtrange, and moſt obſervable, is, that they never will acknowledge, nor give a due commendation to any, though never ſo ſelf-denying, and godly, and filled abundantly with all the graces of the Spirit, unleſs they take up the ſame mad opinions with themſelves; and therefore not ſtrange, when they have loſt the ſpirit of love and charity, and in ſtead thereof, are filled with a ſpirit of ſelf-fulneſs and pride, that they tread under foot the blood of the covenant, as an unholy thing, and ſo carried on to damnable and blaſphemous opinions and hereſies. Amongſt the many reaſons that we ought to give a due acknowledgement to the graces in the godly, theſe are ſome.

1. That God may have the due honour, as the author of them.

2. Becauſe all graces are of the ſame Spirits working, and therefore worthy of honour whereſoever they are found.

3. For the encouragement and cheriſhing all perſons under all hardſhips and afflictions, in acquiring and maintaining thoſe graces alive, fructifying and effective.

4. And laſtly, That their ſins may not ſo diſcourage the godly, as to think nothing praiſe worthy in them, whiles they have many things in them worthy to be praiſed, cheriſhed, and followed, as having the impreſs of the Spirit on them.

Chriſt having given his approbation of the ſufferings, conſtancy, and patience of the church of Epheſus for his names ſake, and taking notice thereof as their works catexochen, I know thy works, that is, I take notice of theſe your graces, and works of ſuffering, patience, and zeal againſt ſuch workers, falſe Teachers, and falſe Apoſtles, and theſe are your good works, worthy of commendation, and imitation in you: Now in all our actions obſerve, there muſt be many circumſtantial ingredients to denominate them by the name of good works: according to that old rule, A Quo, cui, quomodo, quando.

Firſt, They muſt proceed from a true Fountain: God's Spirit muſt be the firſt Mover and Author of them; corrupt Nature can produce nothing higher then it ſelf, Rom. 3.9, 10. God can look upon none of our duties or works with an eye of complacency, unleſs they have in the firſt place his ſtamp upon them.

Secondly, Cui. You muſt examine to what ends, and to whom, to whoſe name and glory they are directed; if we ſacrifice to our ſelves, for our own ends and advantages, our ſacrifice is in vain, an abomination, and as the cutting off a dogs head, in as much as we do it unto our ſelves, and not unto the Lord: conſider Iſa. 1. A good action or work may loſe its crown for want of a right end. If we pray, repent, mourn for ſin, &c. which are neceſſary duties, yet if we only reſpect our ſelves, and our own ends, to wit, to be freed and delivered only from wrath to come, not having an p. 80eye to the ſanctifying of God's name thereby, we may loſe much of the comfort of thoſe duties, if not the duties themſelves become ſin unto us; for all muſt be done unto the glory of his Name.

Thirdly, You muſt conſider the Quomodo: In what manner works are to be done, to denominate them good; they muſt not be done Phariſaically, to be ſeen of men; ſo they loſe their reward. The ſufferings and patience of the church of Epheſus for the name of Chriſt, were highly commendable graces in them, yet if they ſhould affect them as the popelings do, to attain to themſelves the glory and name of Martyrs, they had their rewards: The Familiſtical Quakers of theſe days, do moſt perverſly walk in the ſame ſteps, highly affecting ſufferings, and ruſhing thereinto, not conſidering the Cui, nor the Quomodo, neither to what end they do it, nor the manner how they do it: Indeed perſons may ſuffer juſtly for their pertinacy and obſtinacy againſt Magiſtrates, but not for the name of Chriſt, unleſs in his providence he calls them to it. Therefore

Fourthly, The Quando is alſo to be conſidered, the time when they are to be performed. To beſtow a beneficence on a rich perſon, or one that wants it not, it cannot be called an act of charity, for they are able to make retribution for it; but to do it towards Chriſt's poor afflicted members, when their wants and neceſſities call for it, then it is truly a good work▪ Secondly, To draw ſufferings on ones ſelf for ones pertinaciouſneſs in opinions not relating as neceſſaries, or fundamentals unto ſalvation, and ſo diſturbing the peace of Commonwealths in the promotion thereof, this cannot be termed a ſuffering for Chriſt's name: But it muſt be clear and real Truths that juſtifies a ſoul in his ſufferings for it, that the ſoul and conſcience be kept undefiled thereby, and ſo become a faithful witneſs unto Chriſt, and the Truth, when God calls him to it in clear diſpenſations of providence. See more hereon in v. 9. of the former chapter.

Fifthly, in the laſt place underſtand, That the beſt and choiceſt of our works, though they are all rightly circumſtantiated, as aforeſaid, yet ſtrictly and ſimply in themſelves, according to the rules of Juſtice, they are not to be called good works; for ſo, and in that ſenſe, God is only good, Mark 10.18. and our beſt works being mingled with much weakneſs and imperfection in the production of them, though the agency of God's Spirit is manifeſtly in them, yet paſſing through corrupt conduits, and the hands of ſinful inſtruments, they receive a tincture of the veſſels and defilement from the ſinful Agents that do produce and effect them, and ſo ſingly in themſelves are ſinful and imperfect: But as our perſons are accepted in Chriſt, our works, though otherwiſe weak, ſinful, and imperfect in themſelves, being performed in the ſincerity of our ſouls, God accepteth, as good, holy, and perfect, as being done and preſented in the name of Chriſt, and upon that p. 81altar, that both ſanctifies the gift and the giver: In vain to ſeek for an acceptation of our works before our perſons be in Chriſt, then he accepts the will for the deed, and our works, though weak and imperfect in themſelves, yet in Chriſt, and as flowing from his divine efficiency, they are accepted of God, as moſt holy, good, and perfect.

I ſhall in the next place conſider more eſpecially, what was commendable in the church of Epheſus, which was the labour and patience they under-went for Chriſt's ſake; which did manifeſtly appear in their zeal againſt evil doers, and falſe Apoſtles, which they could not bear. From hence Note,

Obſerv. That it is equally burdenſome, troubleſome, and grievous to Chriſt's faithful churches, to have evil doers, and falſe teachers amongſt them. The one doth corrupt their manners, the other their judgements; the one is pernicious in their examples, the other in their doctrines; the one deſtroyeth the life of godlineſs, the other the truth of God; and where the one is tolerated, the other follows alſo: for if evil workers are forborn in the churches, their judgements will be ſoon corrupted, to endeavour to uphold their more corrupt practiſes: for ſuch as keep not to the commands of God, he gives them over judicially to embrace and follow falſe Teachers, and to believe lies and vanities. And ſecondly, When falſe Teachers are tolerated, quickly follows evil practiſes: When in the time of the late Biſhops, in oppoſition to the godly, it was aſſerted, that the Law that required the obſervation of the Sabbath, was not moral, but only humane and Eccleſiaſtique; what followed that falſe teaching, but moſt profane and wicked practiſe of carding, bowling, ſporting, revelling, drunkenneſs, and all ſort of profaneſs upon that day? Uprightneſs in life and doctrine, are the two pillars of a church, and where one fails the other will ſoon fall to ground after: they are as inſeparable twins, the corruption of the one will be the death of the other. It is to be obſerved, as ſoon as theſe primitive churches entertained falſe Apoſtles amongſt them, we preſently hear of the obſcene Sect of the Nicholaitans following; the divel will not be contented to corrupt the head only, but the heart alſo, and if in the firſt place he corrupts the heart, the evil affections will ſoon fume into the judgement, and darken the underſtanding; wherefore a uſe of caution hence ariſeth to Chriſt's churches; That if they be zealous of God's glory, and their own well-being, that they ſuffer not peaceably amongſt them, either evil doers, or falſe Teachers, both equally tending, if tolerated, to their deſtruction and ruine.

Obſerv. 2. It is often a matter of great trouble and travel for the churches of Chriſt, to deal with evil doers, and falſe teachers in the church. When the corrupted part is become a great Intereſt in the church, how difficult is it for the ſound part to meddle with it: Witneſs the preſent ſtate of our churches in England, and elſewhere p. 82amongſt the Nations, deſiring Reformation from Antichriſtian errors and idolatry; what a matter of trouble it is, and ſomtimes of much affliction and ſufferings to divers precious and ſound chriſtians, when they go about to reprove the falſe teachers, and evil workers, the great hinderers at preſent of a thorow Reformation in the Ordinances and Doctrines of Chriſt? How they fall upon ſuch as the troublers of Iſrael? Not conſidering that their luſts are the principal cauſes thereof; and if Chriſt's witneſſes ſpeak againſt them in faithfulneſs, they are preſently branded as troublers of their peace and factions, and often ſuffer for it: The church of Epheſus had their portion herein, of travel and patience, for their integrity unto Chriſt and his Truth, againſt theſe teachers and wicked perſons in that primitive age, ſo neer Chriſt's time, and the pouring forth of the Spirit; and therefore no marvel if under the falling away, and Antichriſt's dominion, Chriſt's faithful witneſſes have a ſhare therein alſo.

But to proceed, And thou haſt tryed them which ſay they are Apoſtles, and are not, and haſt found them lyars.] It ſeems Epheſus had pſeudo-Apoſtles, or falſe Apoſtles, as well as Corinth, and other churches, 2 Cor. 11.13. who pretended themſelves to be true Apoſtles of Chriſt; who under that pretence, came with deceitful, and ſoul-deſtroying doctrines; as, That the Reſurrection was paſt already, That the Moſaical Law was to be joyned to faith in Chriſt for juſtification; That the community of all things and women were lawful, which they called ſpiritual marriages, which the ſect of Nicolaitans held: Theſe were the errours of the falſe Apoſtles of the primitive days. Now the Apoſtles of Chriſt were extraordinary Officers ſent by him; ſo the word foreign ſignifies, one ſent to his ſervice for the publiſhing the Meſſias and his doctrine over the whole world, and ſo were univerſal Officers, and could act in and over all churches by their Apoſtolical authority; but for others to argue from their practiſe, that are ordinary officers, and of an ordinary ſpirit, that they may act as they did, is a meer non ſequitur: Now the falſe Apoſtles would it ſeems needs arrogate the ſame authority to themſelves, in impoſing their dictates upon the churches; but the church of Epheſus had ſo much ſpiritual wiſdom as to try and examine them, and ſo found them falſe ones, and liars.

Hence note, That it is a moſt commendable practiſe and duty in Chriſt's churches, to make a diligent and narrow inquiſition into the truth of all doctrines and teachers that come among them. The church of Epheſus was very famous for this very thing, and an Euge given them by Chriſt for this action: And indeed, how could they, or any other churches, find out the deceitfulneſs and falſity of thoſe that were falſe Apoſtles, and falſe Teachers, unleſs they had tryed and examined their doctrines? Paul accounted the Bereans more noble then others, for this very thing, for the enquiry into the truth of his doctrine, whether things were ſo or p. 83no as he delivered unto them: for indeed it argues a moſt ſtupid kind of diſpoſition, to receive all things that comes from men without enquiry, either into the truth thereof, or at leaſt, the integrity, faithfulneſs, and the authority of the Relator thereof: for as ſome truths lie deep, and every common perſon or member cannot fathom it, yet every one, though never ſo weak, that cannot ſatisfie their conſciences by their own ſight in the entertainment of a truth, yet can in part acquieſce in the ability and fidelity of their Teacher, and ſo may get much ſatisfaction unto themſelves from the authority of their guides and teachers; therefore it is a duty incumbent on all Firſt, for the more ſpiritual and quick-ſighted chriſtian, to try all things, and to hold faſt what is good. Next, for the weaker chriſtian, to try the faithfulneſs and integrity of his Teachers, and to hold faſt what he commends unto him in things diſputable, and not of eaſie diſcernment.

Query. But a Queſtion may be moved, who ſhall try, judge, and examine falſe Apoſtles, falſe Teachers, and their corrupt doctrines?

I anſwer, Firſt, every private or particular chriſtian may do it, Judicio diſcretionis, by a judgement of diſcretion, and of private diſcerning.

But ſecondly, to try them Judicio Authoritativo, by a judgement of authority, and juridically, it muſt be done by that whole church wherein they are riſen up and maintained; for in them lies the plenary judicial power and authority of judging all doctrines and teachers, which is uſually called the power of the Keys. Neither is this power in the Officers or Elderſhip of the church, when diſtinct from the Body, as ſome would have it, but collectively, in the whole church Officers and Members, though unto the Preſbyterie, or Officers, I ſhould grant the precedency in many things, yet the Body collective is above the Officers; for the Officers are ordained more principally for the Body, but not the Body for the Officers: but the head cannot ſay unto the body, I have no need of thee; nor the body unto the head, but all joynt together makes up a compleat harmony, and an organical Body; Officers and Members in a church, make up a compleat chriſtian, or microcoſm, or commonwealth, wherein all the Laws of Chriſt are juridically adminiſtred, and who have the full power of trying, cenſuring, and judging all falſe Teachers and doctrines that ſhall riſe amongſt them: For if the juridical power were ſolely in the Preſbyterie, or Officers of the church, then the church of Epheſus would not collectively deſerve that Eulogie and approbation for their zeal againſt falſe Apoſtles, but it would rather be attributed to the Angel of the church, or chief Officers or Overſeers of the church only; but here the whole church of Epheſus is praiſed and approved for their non-toleration of evil perſons, and for their trying of, and ſifting out the falſe Apoſtles; therefore it argueth very ſtrongly, that the power of cenſures and trying, is not ſingly p. 84in the Officers, but in Officers and members joyntly, as making up one organical Body politique, which is Chriſt's higheſt Judicature on earth, to decide and judge of all Doctrines riſing in his churches, that will not hold weight according to the ſhekel of the Sanctuary. A farther inſtance ye have pregnant to this purpoſe in the church of Thyatira, in verſe 20. following; where the reproof is laid home cloſe on the whole church of Thyatira, for ſuffering the woman Jezabel, and her prophetique deluſions: Now if it were alone in the Angels power of Thyatira to deal with theſe Balaamitiſh prophets, the Spirit of Chriſt would eſpecially lay the burden and reproof upon them, to wit, the Superintendents of the church; but it is clearly notified unto us, that the charge is wholly laid home upon the churches, v. 17. Let him that hath an ear, hear what the Spirit ſaith unto the Churches: Though I grant, the Elderſhip or Officers may be the mouth of Chriſt unto the churches, and again the churches mouth unto Chriſt, and ſo they are his Ambaſſadors agitating in his name, and are to precede in many duties in relation to the church, yet the charge for admiſſion and entertainment of heterodoxies, and corruptions in the churches, is not ſolely laid upon them, but upon the whole churches: ſo hence this is clearly evinced, that thoſe that are juſtly charged for the admiſſion and permiſſion of evil, had an indubitable power and authority in themſelves, either not to admit it, or being admitted, to try it, and cut it off by ſuch means as are appointed for ſuch ends: but the whole church of Thyatira is juſtly charged for the admiſſion and permiſſion of corruptions among them, therefore the concluſion is evident. But this ſhall ſuffice herein. See more hereon, v. 20. following.

Object. But is not this (with the Papiſts) to raiſe the juriſdiction of the church ſo high, as to ſet it above the ſoveraignty of the Word?

I anſwer negatively: for a Soveraign Prince receives no diminution of honour for his ſubordinate Miniſters of State to receive that honour due unto their place; neither ſo doth the Word loſe at all of its glory, for that the church hath its due honour put upon it alſo: indeed the Word is ſuprema Lex, the Standard, the Rule and light by which all doctrines are tryed and diſcerned, and being of Divine Revelation, and in its ſelf infallible, muſt needs be above the authority, and of a ſurer teſtimony then that which is mixed with much fallibility and imperfection, as the choiceſt and pureſt churches ever were, as thoſe of Corinth, Epheſus, Galatia, &c. And as a Law of meer humane inſtitution is reputed of ſo high authority, that it binds the Legiſlators themſelves, and in that reſpect is above thoſe that made it; but much more the Word of God, which is his Law, and his revealed mind, coming from ſo infinite and unerrable a Legiſlator as God is, ſo far tranſcends the authority of any Judicature on earth, as the wiſdom of an infinite does a finite creature, therefore muſt needs be binding to all to p. 85whom it is made known, having ſuch a perfection in it, that whoſoever is converſant therein, it is able, by the bleſſing of the Spirit, to make him wiſe unto ſalvation, and perfect in every good thing and work. The Word unto the Church, is as the Sun unto the Dial; if the Dial be ſet right to the Sun, it will give a right judgment of the time of the day; ſo if the church gives a judgement according to the ſquare and ſcantling of the Word, it will be a righteous judgement; but otherwiſe, to make the Word ſubſervient, and to conclude unto the churches dictates is an undertaking to rectifie the courſe of the Sun unto the obliquity of the Dial, which will prove Aethiopiam lvvare, and moſt irrational. So that church that keeps her ſelf within her own ſphere, and tries and examines ſpirits and doctrines that are heterodox and unſound, by the ſound of the Word, which is a moſt ſure light, and infallible cynoſure, doubtleſs that church will be led and preſerved in all truth: But if any one ſo far exalts its ſelf, as to conclude for truth its own dictates, diſſentaneous unto the Word, but ſuiting with ſelf-intereſt and deſigne; the firſt may be a golden candleſtick, both precious and famous for its faith, integrity, and juſtice towards God and man; but the latter will ſoon degenerate into an harlot-church, if not ſoon become apoſtate to the faith. The firſt is Chriſt's higheſt Judicature on earth, wherein he takes delight to walk in, as his Garden encloſed, to view their pleaſant fruits, but the other Chriſt will look upon as a rotten Tree, that cumbers the ground, and ſerves only to be hewen down, and caſt into the fire.

Obſerv. 4. Another Obſervation is, That in the pureſt times and churches, there are found great corruptions, both in manners and doctrines. In this famous church of Epheſus, Corinth, &c. in the Apoſtles days, were found both foreign and foreign, evil ones, and falſe ones; ſuch as pretended they were Apoſtles, but were found liars and deceivers. Amongſt the twelve there was a Judas. In that church in the Ark, when the world and church had one and the ſame extent and boundaries, in eight perſons only, yet one was a Cham; and there was alſo a Cain when it was of a leſſer number, and but four in the world.

But here obiter, and by the way, we muſt be careful to diſtinguiſh between God's Decretive will, and his Preceptive Will. His Voluntas bene placiti, and Voluntas ſigni, as the Schools call it. or his will of purpoſe, and his will of good pleaſure: Not that there are two Wills in God, but ſeveral and divers acts of one and the ſame Will; as by the ſame will we love, by the ſame will we hate; by the ſame will we purpoſe one thing, by the ſame will we command another thing; yet they are not two contradictory wills, but divers acts of one and the ſame will. Diverſa non ſunt contraria. Now though God may in his providential wiſdom ordain falſe teachers, and wicked perſons to be found in his church for divers ends known unto God, and more eſpecially for the tryal p. 86of the faithful, and the exaltation of his grace, yet they are much miſtaken that hence argue either for admiſſion of wicked perſons, or unſound in the faith, into the fellowſhip of the church, or for their toleration therein after a diſcovery; for it is the command of God to the contrary, That we admit not ſuch, being known, into the conſortſhip of the church; or being admitted, upon diſcovery we tolerate them not: for if they were to be admitted and tolerated quietly within the church, then doubtleſs the church of Epheſus had not received that encomium, and well done for their zeal againſt them: nor the church of Thyatira that worthy reproof, for the ſuffering that woman Jezabel amongſt them: therefore the one church did her duty, and obeyed Chriſt's preceptive will, and had the praiſe and glory for it; the other neglected it, and therefore had a juſt check laid upon her: So that this queſtion is to be ſtated de Jure, non de Facto: I confeſs, de facto, there may be evil perſons, falſe teachers in the beſt churches, and pureſt times, but de jure, it ought not to be ſo; for that which ſeems and tends to the deſtruction of a church, ſhould in no wiſe be admitted; but the admiſſion and toleration of ſuch wicked perſons, tends to that end. The illation is very clear from the nature of wickedneſs, which is of a deſtroying nature to all entertainers of it; witneſs thoſe ſeven famous Aſian churches, and many other Eaſtern churches, who for their iniquities and tranſgreſſions from the rule and faith of Chriſt, are in ſtead of pleaſant Gardens, wherein the Lord delighted in, ſpewed out, and become the habitation of Dragons, and receptacles of all unclean ſpirits. Therefore it is unſound to argue from acts of God's providence, to his will: The act of Judas in betraying Chriſt, was never the leſs abominated in the ſight of God, becauſe he had pre-ordained it in his eternal decrees: We muſt be ſure to do no evil (againſt all which God hath declared his diſpleaſure from heaven) on pretence that the Divine wiſdom can order it to good, and draw praiſe unto it ſelf out of the wrath of man. It is a ſure maxime and rule unto us, to act by the rule of God's commands which are patent, not of his providential actings and decrees, whoſe meaning unto us are unrevealed, and ſecret.

Object. But ſome here comes with a replication, and object, and ſay, That they grant, that manifeſt, ſcandalous, and wicked perſons, and erroneous, are not to be admitted and tolerated in the church; but withal add, and anſwer by another queſtion, that it cannot be defended or made good, that none ought to be admitted or tolerated in the church, but ſuch as are true and real Saints; for ſo they ſay, we make the church of God of no larger extent then the Elect themſelves. I have met ſomwhat to the ſame purpoſe, in the writings of a Learned Gentleman, Mr W. Morice of Devon, in his New Incloſures broken down, page 110. who ſays, That he undertakes not to be an Advocate for perſons notoriouſly wicked and ſcandalous, not aſſerting that thoſe which p. 87are notorious for ſins, may not be rejected, but that without tryed and approved notes of ſanctity, they may be admitted: nor that men, whoſe flagitiouſneſs is publiquely known, may be repelled, but none upon any private notion of their faults may be excluded: and thus much will be inevitably concluded from the example of Judas his admiſſion, which was the Diana contended for, or rather, to uſe his own words, Hos quaeſitum munus in uſus. And in page 61. he aſſerts, We do only here argue, that Sacraments, formally as ſuch, are not proper priviledges of real Saints, or abſolutely incommunicable to any but ſuch as have given ſatisfaction of their holineſs, which is their hypotheſis, againſt which we are diſputing. Thus far he.

For anſwer, I could refer M. Morice to another learned man of theſe times, if he would account it as good payment to be referred to another, and an able paymaſter without exception, even learned M. Baxter, the great anti-Separatiſt, and anti-Anabaptiſt of theſe days, who hath ſufficiently, and with Achillean arguments made good that Theſis againſt M. Blakes dogmatical faith, That it is a true juſtifying faith that entitles to Baptiſme, and ſo conſequentially, to other Ordinances of the church: And alſo againſt M. Bedford, his Baptiſmal Regeneration, who hath ſtrongly convinced in that diſpute againſt him, That Baptiſme doth not convey the firſt grace, but that the firſt grace was neceſſarily pre-required before Baptiſme: And though hereby M. Baxter hath unavoidably armed his adverſaries the anti-Paidobaptiſts, who takes up, as the Lancaſtrians did of old to the Yorkiſts in the Battel of Towton, the ſame arrows which came from their enemies quivers, and ſend them back again, to their greater prejudice; and ſo may the anti-Paidobaptiſts form very ſharp weapons out of M. Baxter's own Forge, though juſtly and rightly by him fabricated and aimed to another end: Neither can I ſee how it will ſerve M. Baxter's turn, nor how he ſecures himſelf againſt the reverberation and brandiſhments of their retorted weapons, when he flies to his common Aſylum and ſubterfuge, which is indeed his Clypi Septemplix, or his ſureſt backer, when they charge upon him arguments drawn from his own pen.

Sic propriis pennis, laeditur ipſe ſuis.

Or, —Proprius configitur alis.

A mounting Eagles plume fix'd on a Dart

Rapt from her Wing, it cauſeth her own ſmart.

And though to them he anſwers, (when they collect and object from his own poſitions, that there muſt be juſtifying faith, and the firſt Grace, as pre-requiſites in perſons coming to Baptiſme) that that muſt be found either in the party himſelf; or, in the caſe of p. 88Infants, in their parents for them; but where that ſupererrogating grant is made to the parents faith, I am yet to ſeek to make good the rights of Infants unto Baptiſme, and I believe it will be produced ad Calendas Graecas: But how far purity of reaſon, and analogie between the old legal adminiſtrations, and the new Goſpel inſtitutions bind and oblige us, I ſhall briefly enquire into; and ſhall here take leave to digreſs ſo far. as to leave one word on record for heſitating and ſcrupulating conſciences in this particular. Whether it is ſafer to practiſe ordinances in that way, which by all hands and parties is accounted clear and obvious in their ſeveral poſitive inſtitutions, or in that way which is confeſſed to yeild moſt dark and difficult controverſie to find it out, as that about Infant Baptiſm, is, as M. Baxter himſelf moſt ingeniouſly confeſſeth, page 301. of his Plain Scripture proof, &c. and in the beginning of that book more at large, to page 9. And as it is to be obſerved that if it had been lawful in Inſtitutions that relate to Worſhip (as the Sacraments are, which in themſelves are not naturally moral Ordinances, but depend wholly for vertue on the authority of the Inſtitution) to ſet them on the Rack, in all the circumſtantials of their adminiſtrations, as for manner, ſubjects, and form thereof, to anſwer all Alluſions, Types, and Analogies that may be drawn from the old Teſtament, we know not, wherein they will make a ſtop; unleſs, as in the old Law there was one viſible National church of the Jews, which had a high Prieſt over them, ſo by way of Analogie and reſemblance, the diviſible parts of the Catholique church become united in one, under one Pontifex maximus, or, in plain Engliſh, his Holineſs of Rome: So dangerous it is to adhere to Analogies and proportions, of reaſoning from the obſolete Legal adminiſtrations, which are no ways cogent or conſtringent to be exemplary, either in matter, form, or ſubjects of Goſpel Ordinances, which wholly depends upon the Will of the Inſtituter, who is faithful in his houſe, as was Moſes. And that is but a ſlender argument or Scar-crow of ſome, to raiſe an odium againſt their adverſaries, when they cry out with a full mouth, this is to caſt off the whole Law, and old Teſtament, at one ſtroke, whereas we generally grant, that the Law which is moral, natural, is both divine, ſpiritual, our duty, and perpetual, there is no relaxation to the leaſt Iota of it.

Secondly, We grant the Judicial Law of Moſes to be very uſeful in many particulars for the uſe and imitation of the church under the Goſpel; but for the ceremonial part of that Law, it is quite dead unto us, and is part of that hand-writing of Ordinances, which is nailed unto Chriſt's croſs, and to give a reſtauration and reſurrection unto it, either in its ſelf, or in alluſions drawn from it, preſſed home upon the conſcience, is to add Circumciſion unto the Goſpel, and in effect, to lay a yoke upon the necks of the diſciples, which we nor our fathers were ever able to bear, and ſo by conſequence, to make Chriſt of none effect: For if the p. 89Ceremonial Law, and the Judaical Judicial Law, as particularly relating to that Nation, be void, and non-obliging unto chriſtians under the Goſpel, as all ſound Proteſtants confeſs, and is this day made good and avowed by their general practiſe; for what ſort of chriſtians do ſtrictly bind themſelves up to the Judicials of Moſes, but do pick and chuſe as they pleaſe? For as I ſaid but now, many good things are in them, both uſeful and imitable for Chriſtian Commonweals to adhere to, but to make them of abſolute neceſſity, as cogent upon the conſcience, I know no ſound church or teachers does ſo undertake to become its Advocate; and if any ſhould be ſo heterodox, I am reſolved, and ſhould give it as advice to others, to hold faſt that liberty wherein Chriſt hath made us free. And if the Judicial Law, together with all its Ceremonials, as all ſound Divines grant, and confeſs, and practiſe accordingly, be null, and void, and non-conſtringent unto chriſtians, then how unequal and unjuſt it is to make it a foundation or corner ſtone to build any Goſpel ordinance thereon? For the Baſis being unſound and ſandy, the ſtructure cannot hold, but muſt needs fall to the ground together: and all ſuch concluſions as are extracted from ſuch unſound premiſes, are rather exotique then concentrique with the Word of truth: For what have we to do with Legal Types and Shaddows, which are long ſince putrified in their graves? And we may ſay of them, as Mary ſaid to Chriſt concerning her brother Lazarus, Lord, by this it ſtinketh. We have the Anti-type, Chriſt himſelf, the true ſubſtance of all Judaical Types and Shaddows, who is the ſole Lord of his houſe, and Head of his church, who of common elements of Water, Bread, and Wine, by vertue of his Inſtitution, hath made them unto us Spiritual water of Regeneration, and Spiritual ſymbols of his Fleſh and Blood, which are myſtically and Sacramentally communicated to every worthy receiver; and this Lord, as a faithful Legiſlator, hath declared his will about thoſe Ordinances, about the manner of the adminiſtrations, together with the ſubjects thereof; and though ſome aſſert that the truth hereabout lies deep, and of difficult diſcerning, and I believe it true, as unto them and thoſe, by reaſon of the great duſt they themſelves raiſe about it, as the Fox in the Fable, that went to ſweep the houſe with his tail, who in ſtead of cleanſing the houſe, made it more filthy, by the duſt he raiſed about it; but for my part, I conceive theſe two great Goſpel ordinances to be plain and clear, to plain and ſimple hearted chriſtians, in all the neceſſary circumſtantials thereof; as, about the manner of their adminiſtrations, the qualification of the ſubjects, &c. for theſe Ordinances were not inſtituted alone for philoſophical chriſtians, but were alſo ſubjected to the cognizance, and for the edification of all ſorts of chriſtians that were not Academicks; and therefore their ſignificancy obvious unto all, in all ſuch particulars that makes but a reaſonable enquiry thereunto: and therefore I ſhould judge ſuch as Sophiſters and vain Janglers, p. 90as go about to darken the truth of thoſe two great Goſpel lights, or Sacraments, by analogical arguments, levied from the Judicials or Ceremonials of Moſes, to ſupport them withal, or to evidence their truth either in themſelves, or in any circumſtantials thereof; whereas they are ſufficiently ſupported and virtuated by a clear light in themſelves, to wit, their own genuine Inſtitutions: And here rightly may be appplyed that of the Poet, —Ne te queſiveris extra—

And for him that is otherwiſe minded,

—Cre dat Judeus Apella,

Non ego,—

But to return to M. Morice, from whoſe anſwer I have ſomwhat digreſſed, I ſhall take leave to preſent him with few arguments out of that learned M. Baxter, being my ſelf very conſcious to be —Impar congreſſus Achilli.

In his book for Infant Baptiſm, againſt M. Bedford, p. 299. this argument of his offers it ſelf. If both in the Inſtitution, and every example of Baptiſm through all the Bible, the firſt grace be prerequiſite as a condition, then the Ordinance was not inſtituted for the confirming of that firſt grace, but in the Inſtitution, and every example of Baptiſm through all the Bible, the firſt grace is prerequiſite as a condition: Therefore the Ordinance was not inſtituted to confer it.

By the firſt Grace (it is his own words) I ſtill mean that Grace which conſiſteth in a real change of the ſoul, whether habitual or actual, or if you will call it ſeminal or radical, you may: By prerequiſite as a condition, I mean either in the party, or another for him.

The force of the conſequence is evident in that, otherwiſe Baptiſm ſhould be inſtituted to give men that which is pre-required in them, and ſo which they have already, as to all them that are capable of it.

The Antecedent is undeniable, as might be manifeſted by a recital of the particular Texts, could we ſtay ſo long upon it. John required a profeſſion of repentance in thoſe he baptized: Jeſus firſt made them Diſciples, and then by his Apoſtles baptized them, John 4.1. The ſolemn Inſtitution of it, as a ſtanding Ordinance to the Church, which tells us fully the end is in Matth. 28.19, 20. Go and Diſciple me all Nations, Baptizing them &c Now for the aged, a Diſciple and a Believer are all one, Mark 16.16. He that believeth, and is baptized, ſhall be ſaved. Acts 2.38. Repent, and be baptized every one &c. 41. They that gladly received the Word, were baptized. Acts 8.12, 13. The Samaritans believed, and were baptized, both men and women. Simon himſelf believed, and was p. 91baptized, Acts 8.36, 37. If thou believeſt with all thy heart, thou mayeſt be baptized. And he anſwered, I believe &c. Acts 9. Paul believed upon Ananias inſtruction, and then was baptized. Acts 10.47, 48. and 16.15.33. and 18.8. and 19.4, 5, &c. Thus far M. Baxter in this place. And to ſee his clearneſs herein, is admirable, and what advantage a learned man hath, when he hath Truth on his ſide: Which argument is able (though by him managed there to another end) to overturn all its oppoſites, that aſſerts, That true real Grace, or as he calls it, a real change of the ſoul, is not pre-requiſite as the condition unto Baptiſm.

Amongſt many other arguments of his againſt M. Blake's dogmatical faith, I ſhall only make uſe of his fourth, and fifth, and eleventh arguments page 96. of his Apologie, and refer the Reader to that place for farther ſatisfaction, where there are many more arguments, both from Authority and Scriptures, levied to this purpoſe, and comporting with this Truth. His fourth Argument is,

They that are to renounce the World, Fleſh, and Divel, are to be true Believers to Juſtification; but they that are to be baptized, are then to renounce the World, Fleſh, and Divel; therefore this abrenunciation hath been practiſed alwaies in Baptiſme ſince the Apoſtles times, as Antiquity teſtifies.

His fifth argument is, They that are required to believe ſincerely, in the Father, Son, and holy Ghoſt, are required to believe to Juſtification; But ſuch are all as come to Baptiſm, Therefore. For the major, it requires no more proof, but to explain what it is to believe in the Father, Son, and holy Ghoſt; and our Divines againſt the Papiſts have enough proved, that the phraſe of believing in, comprehendeth the act of the will, as well as the underſtanding. To believe in God, is to take him for our God; which is to take him for our ſoveraign Ruler, and chief good, This none but a ſound believer can truly do.

His eleventh argument. If Baptiſm be ſolemnizing of the myſtical marriage between Chriſt and the Baptized; then true juſtifying faith is of God required thereto: But the Antecedent is true: Therefore. Therefore it is ſaid, that we are baptized into Chriſt, and into one body: and the church hath ever held the Antecedent to be true: The conſequence is evident, in that no man but the ſound believer can truly take Chriſt as a husband and head; for ſo to do is juſtifying faith

Theſe three have I only choſen of M. Baxter's 26. arguments, to ſet, as an Antitheſis unto M. Morice's poſitions, and as an anſwer thereunto; and if I may ſpeak it pace tanti viri, an ill caſe is much diſadvantagious to the moſt learned man; and in this that I have ſet M. Baxter to anſwer M. Morice, is, but to ſet Socrates to anſwer Plato: And I may add one word, that whereas it is objected, That Judas and Simon Magus faith, which was only dogmatical and formal, though rotten in the root, gives right of admiſſion. p. 92I anſwer, Firſt, It may be granted, in foro Eccleſiae; for that may be ſaid to give admiſſion to Baptiſm, &c. which ſo qualifieth the perſon, as the church is bound to admit him, as being one that ſeemeth ſound in believing; for Judas was always reckoned amongſt the twelve, before his trayterous betraying act of his Lord and Maſter: and Simon is ſaid to have believed alſo, Acts 8.13. Now the church can but give a judgement of charity, and not knowing any thing to the contrary, cannot deny admiſſion either to Simon, or any other that deſires it; for charity thinketh no evil, and hopeth the beſt of all: and it is an old rule, de occultis non judicat Eccleſia. But ſecondly, This is not an entituling, and having right, coram Deo, & a foedere, for that alone is ſaving faith, which God in his covenant makes the condition pre-requiſite to ſuch a right of admiſſion, which is before aſſerted and proved, and that that gives right coram Deo, gives a true title alſo foro Eccleſiae; for according to a charitative judgement, they are bound to judge, that the profeſſion of faith, and wills of ſuch as deſire admiſſion, are both true, real, and ſanctified, or elſe they would not deſire it, though oftentimes the ſequel manifeſts that they are deceived therein: and hereby it is clearly evinced, that the church door is wider then the door of heaven; and that the number of the church militant, does exceed the tryumphant, and is far enlarged beyond the limits of the Elect. And herein this ſhall ſuffice.

Obſerv. 5. That falſe Teachers are moſt arrogant, and pretend higheſt to gifts and miſſion.

The church of Epheſus found it ſo in their falſe Teachers, and Corinth alſo, 2 Cor. 13.11. who transformed themſelves into the Apoſtles of Chriſt, and who by their own mouths ſaid they were Apoſtles; they would needs get the honour of men of extraordinary ſpirits and callings, as the Apoſtles were, yet on tryal, they were found liars: they are of Diotrephes-like ſpirit, that would needs have the precedency, and be above John himſelf, and the true Apoſtles: Gaudent preeſſe non ut proſunt, ſed quia grande aliquid putant preeſſe, & inſolentius, & arrogantius principes in Eccleſia locum appertiviſse. They are like thoſe in Jer. 8.8. who ſay, We are wiſe, and the Law of the Lord is with us, while their hearts are full of lies and vanity: and as thoſe in Ezek. 13.6. who ſaying, The Lord ſaith, yet have ſeen nothing but a vain viſion, and a lying divination. But I ſhould here demand, why ſhould thoſe falſe teachers denominate themſelves to be Apoſtles, ſeeing the number is only limited to twelve?

I anſwer, Some of the ancient Fathers did denominate the firſt ſecond, and third century after Chriſt, the Apoſtolical times, though the Twelve were dead, for the purity of their doctrine, and being ſo near the fountain, as Church hiſtory manifeſts: And our Biſhop Jewel offers to joyn Iſſue with the Papiſts, ſo far as the fifth century, upon the authority of the Fathers, as holding the Apoſtolical doctrine.

p. 93Secondly, I anſwer, This Apoſtolical office was not ſo much the peculiar faculty of the Twelve, as to debar all others from that denomination; and though I grant they were Chriſt's Apoſtles catexochen, yet that does not hinder, but others that are ſent, for ſo much the word ſignifies in the Greek, in Chriſt's Embaſſies unto the world, may appropriate that Title unto themſelves, as Paul very often in his Epiſtles hath juſtly vindicated his right unto it; and I know not why might not Barnabas, with others that were ſent upon the ſame meſſage with Paul, and the reſt, appropriate the ſame Title, and that juſtly, to themſelves alſo; for I am of opinion, that thoſe are ſtanding perpetual officers in the church, which are deſcribed in Eph. 4.11. and are to continue it from one age to another, until the whole body of Chriſt myſtical, the elect are gathered and compleat, for ſo the words ſtrongly enforce: and he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Pastors and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt. Now whereas they object that are contrary minded, That ſome Offices in the church were only temporary, and for that age and ſeaſon wherein the Goſpel was firſt promulgated and planted, and for this purpoſe do urge that other text of Paul in 1 Cor. 12.28. And God hath ordained ſome in his Church, as first Apoſtles, ſecondly Prophets, thirdly Teachers, then them that do miracles, after that, the gifts of healing, helps, governments, diverſity of tongues: and therefore hence do argue, That becauſe ſome officers that are here numbred up, are but temporary, and for that firſt age, as the gifts of miracles, healing, &c. Therefore the Apoſtolical gift and function is ceaſed alſo with them; which was, as they ſay, for the firſt planting of the church, not for its growth and continuance.

To which I anſwer, firſt, By diſtinguiſhing between times and perſons: and grant that Officers ſince Chriſt's time, have not that meaſure of Unction, and Spirit of infallibility, as the firſt Apoſtles had, yet withal aſſert, that for all what the contrary minded ſay, is but petitio principii, for they only affirm, that the Apoſtolical office was but temporary for the firſt age, but prove it not; and though they rank it up amongſt ſome of the primitive Gifts and Offices that are interr'd, yet to perſwade the ingenious, they ſhould inform where in the Temple (I mean God's Word) is their grave to be found? They may from this laſt Scripture as juſtly argue, that the gifts and functions of Teachers, Prophets, Helps, and Governments, are alſo ceaſed in the church, becauſe the gifts of healing, miracles, &c. are ceaſed, in and amongſt which catalogue they are alſo ranked.

Secondly, This Tenent of the Opponents is the ready way, and I preſume, had a great influence of late in hatching and cheriſhing p. 94the ſect of the Seekers, and anti-Scripturiſts: for when it is aſſerted and maintained by the reputed Orthodox, that moſt of the primitive offices, as Apoſtles, gifts of Miracles, Healings, &c. are ceaſed to the church, under the defection and falling away by the riſe of antichriſt: They forthwith rejoyn and object; Why? If ſome gifts are evacuated in the church, and no vertue in them, as you confeſs, why not the reſt of the ſame foundation and catalogue, as well as they? and ſo upon the ſame grounds that ſome are ceaſed, they pertinaciouſly affirm, that all other offices and ordinances are null and defunct alſo, being only for that age and miniſtration; and to that end, do interpret that promiſe of Chriſt's ſpiritual ſupport and preſence with his Church, in the laſt of Matthe…, That he would be with them foreign, which we render, to the end of the world, or all generations: yet they for their own intereſt, render, to the end of that age; and ſo conſequentially, deny the Word, and Ordinances, and the Being of a church: for how ſhould there be a church, without VVord and Ordinances? and how ſhould the VVord and Ordinances be adminiſtred without Officers? according to that of Rom. 10. How ſhall they believe unleſs they hear? And how ſhall they hear without a Preacher? And how ſhall they preach, unleſs they be ſent? This hath been the ſad conſequence of aſſerting that relaxation of ſome Offices and gifts in the church, and not evidencing where their graves lie, or their repeals.

Thirdly, I anſwer, That Eph. 4.11, 12, &c. is ſtrongly convincing for the contrary; for all thoſe offices that are there recounted, which Chriſt gave unto the church, there is not the leaſt intimation that ſome were for the church then in being, of that preſent age, and the reſt for futurity to continue; but rather the contrary is evinced: And he gave ſome Apoſtles, &c. Cuibono? To what end? For the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Chriſt, till we all come in the unity of the faith, &c. Now I would anti-query, Are the Saints all perfected? Is the work of the Miniſtry at an end? Is the church, the body of Chriſt, ſo ſufficiently edified and confirmed, that they are all come to the unity of faith, and to perfect knowledge, and to a full meaſure and ſtature of Chriſt? I hope none will affirm it, unleſs the Perfectiſts, and Quakers.

But here again they will ſay, VVe grant ordinary Officers, as Paſtors, Teachers, Elders, &c. are ſtill continued in the church for this work, until we all come to be a perfect man in Chriſt, but extraordinary officers, as Apoſtles, &c. are ceaſed.

I anſwer again, This is aſſerted, and not proved, therefore it is a begging of the queſtion.

Secondly, I affirm, That thoſe which are called the ſtanding ordinary officers, as Paſtors, Teachers, Elders, &c. were in their firſt inſtitution of an extraordinary Spirit, and of the ſame Unction, though differing in meaſure with the Apoſtles themſelves, and p. 95ſomtimes Apoſtles, Paſtors, and Elders, were taken as Synonima's, though really differing amongſt themſelves in gifts and offices; as to inſtance, James the firſt Paſtor or Biſhop of Jeruſalem, was alſo a pillar and an Apoſtle. John, the great and beloved Apoſtle, is in his Epiſtle called the Elder. And in that great Synodical aſſembly, Acts 15. the Elders are in joynt commiſſion with the Apoſtles; and being men of an extraorindary ſpirit alſo, as appears by all thoſe of the firſt unction, as Stephen, Ananias, Barnabas, &c. and the reſt of the brethren who went abroad upon the perſecution of the church, and preached, and wrought miracles every where, Acts 8.

Object. But here ſome may ſay, this is to level all officers, and to make the Apoſtles themſelves but of equal authority with the ordinary offices of Paſtors, Teachers, Elders, &c.

I anſwer, Not at all; for though I grant ſome purity in their gifts, being both extraordinary in their firſt unction, yet the firſt twelve, in ſome acts of their offices, were to excel all others, as is evident by Acts 1.22. when the eleven choſe Matthias into Judas Biſhoprick; Peter urged that one muſt be ordained to be a witneſs with them of the Reſurrection, that was converſant with them from the baptiſme of John, to the time of Chriſt's reſurrection: as this was a great part of their office, to bear witneſs of the life, death, and reſurrection of Chriſt unto the world; and this they could atteſt as truth, as eye witneſſes, being with Jeſus all the time he went in and out amongſt them; and herein they ſurpaſſed all others that came after. Secondly, They excel all other officers, in that they had their commiſſion immediately from Chriſt, to convert, diſciple, and baptize all Nations into the faith; but all other officers had it derivatively from them. Thirdly, They had the pre-eminence in gifts, of miracles, which was moſt frequently adjoyned to their Miniſtery for the confirmation of their Doctrine. But it is very inconſequent that the whole Apoſtolique office is quite ceaſed to the church, becauſe ſome of the moſt eminent gifts and endowments of that office, as it was in the Apoſtles of the firſt inſtitution, are ceaſed, which only indeed was temporary, and neceſſary alone for the firſt plantation of the Chriſtian faith; it will as well follow, that Paſtors, Teachers, and Elders, are defunct, becauſe ſome of their firſt primitive and extraordinary gifts are ceaſed alſo.

But ſecondly, I am of opinion, that what is neceſſarily eſſential to denominate an Apoſtle, did not conſiſt ſolely in being eye-witneſſes of Chriſt's, life, death, and reſurrection, or of power of miracles; for others of the Diſciples might be partakers in thoſe gifts, and were ſo equally with themſelves, and yet no Apoſtles; and Paul that wanted much of the accomodation of witneſſing unto the life, death, and reſurrection of Chriſt, though ſupplyed by a miraculous ſight from heaven, none can deny but was the great Apoſtle, and light unto the Gentiles.

p. 96Laſtly, In the affirmative, I aſſert the true eſſentials of an Apoſtle, does conſiſt in his Call and Commiſſion to that work and function: Chriſt calls the firſt twelve, Matth. 10.1.5. which were only denominated Diſciples, and from their miſſion unto the loſt ſheep of Iſrael, they were then firſt baptized into the name of Apoſtles, and ſo having taken their names from their office, as men ſent, it ſoon became their proper appellations. Now (I ſay) it is a right miſſion and commiſſion, that gives a being and eſſentially unto an Apoſtle: Chriſt, he was the firſt author that commiſſionated unto this office; in that of Matth. 10. his commiſſion was more ſtrict, and of narrower juriſdiction; but in Matth. 28.19. it was much enlarged; for in the firſt, they were only to go to the loſt ſheep of Iſrael, and not in the way of the Gentiles: but in the ſecond, they were commanded to go and Diſciple all Nations, and to preach the Goſpel to every creature. Now as they were ſent on this great Embaſſie for Chriſt, and by Chriſt; ſo they ſend others to go on with the ſame work: Matthias was the firſt we read of, Acts 1. that they choſe into the place of Judas: After that, Paul, and Barnabas Acte 13.2, 3. were choſen, and ſeparated unto this work, and ſent unto the Gentiles; and ſo might be truly called the Apoſtles of the Gentiles: They again, with the reſt of the Apoſtles in their ſeveral Provinces, went about, gathering and conſtituting churches, and ordaining Elders, and officers in every church; and thoſe political churches made up of Officers and Elders, and Members, were the true Delegates of the Apoſtles, and the center of all juſt power and authority; and they again from this delegated power, commiſſionates others, and ſends them forth as the Apoſtles of Chriſt, by vertue of that power committed unto them, to diſciple the Gentiles, and unconverted Nations abroad in the world; for this was the then practiſe, unleſs we affirm, that all churches were planted, and all Nations converted by the Apoſtles themſelves in their days, that we read of in hiſtory, were afterward converted to the faith, and became famous churches. The Apoſtles were men but of one generation, and to aſcribe to them that work, were to make them eviternal. Though their Doctrine continue, yet their perſons are tranſlated, and gone to their Fathers; and this propagation of the faith, and work of converſion muſt be carried on from generation to generation, till all the Elect be called in, and we all come to a perfect man, and unto the meaſure of the ſtature of the fulneſs of Chriſt, and this muſt neceſſarily be done by Apoſtolical men and officers: For I would have the ingenious to conſider, that the offices of Elders, Paſtors, Teachers, Helps, and Governments, are but relative Functions, and have their being only dependant and limited to their relations and churches: they are neither Elders, Paſtors, nor Governents without their own churches, therefore it is very neceſſary that there muſt be other officers, univerſally commiſſionated to preach the Goſpel to the unconverted Gentiles: and p. 97theſe are properly called Apoſtles of Chriſt, authorized by the church of Chriſt unto this ſervice. Joſeph of Arimethea, as antiquity teſtifies, was our Engliſh Apoſtle, which was ſent by the church unto our Nations converſion. Dioniſius Areopagita was the Apoſtle unto France. James unto Spain. Anthony unto Italy. Thomas unto Italy, and ſo others unto other Nations: And when chriſtianity was almoſt loſt and obliterated here in England, by the incurſions of barbarous Nations, Gregory, the Biſhop of Rome, not yet Antichiſtianized, ſome centuries of years after, ſent here Auſtin as an Apoſtle, and a Reſtorer of their almoſt loſt faith, and chriſtian profeſſion. So likewiſe when our churches ſend men to convert the Gentile Nations of America, and elſewhere, as private Diſciples they cannot go; for how can they preach, unleſs they be ſent? as Officers, to wit, as Paſtors, Elders, Teachers, or Governents they cannot; for they are relations only to their own churches: therefore they muſt go as Apoſtles, which is only ſutable to ſo general and univerſal work.

And if it be objected, That if the Apoſtolical offices muſt continue, as neceſſary to do the full work of Chriſt and his church, why not the gifts of healings, miracles, tongues? &c.

I anſwer, There is no necſſity for it; for they were only added becauſe of unbelief, and to confirm the truth of that doctrine which was firſt delivered unto the Saints.

Secondly, I am not ſenſible what great inconveniencies will follow upon it, if it were admitted, that ſuch gifts of miracles, healings, &c. are ſtill continued by Chriſt unto his church, though not ſo clear and ordinary as in the firſt churches. I have read of Tertullian, and after him Cyprian, about the ſecond century, who provokes their adverſaries to the tryal of the truth of their profeſſion by miracles, by bringing perſons poſſeſſed with divels into their aſſemblies; which if they ſhould not be effected, and made to confeſs themſelves to be divels, and Chriſt to be the Son of God, then they were content to ſuffer.

M. Baxter gives us a farther account out of Athanaſi…, Auſtin, and many of the Fathers, that there was a continuation of miracles in their days, and atteſted to by ſo many, and honeſt witneſſes, that they were credible to reaſon, page 63. upon that queſtion, in his book of Infidelity: and in that part of the book of the ſin againſt the holy Ghoſt, page 15. ſpeaking of caſting out divels. Of which ſort (ſaith he)ſome think that really they did ſo by the power of God, as we may do now by faſting and prayer ſomtimes: To this purpoſe, conſider what the prayers and appeals of God's people have ſtrangely and miraculouſly perfected and produced at the hands of God, of late, and within our memories, in divers examples, which is now too long to rehearſe: Some have been reſtored to health, and miraculouſly recovered, when there was no hope: others diſpoſſeſſed of evil ſpirits, that had palpably vexed and poſſeſſed them, and that only by the prayers of faith of p. 98ſomg odly perſons. I ſhall only give one inſtance; I heard it related by a faithful meſſenger of Chriſt, in a publique Sermon in the City of Exeter, to wit, M. Lewis Steukley, a workman that need not be aſhamed, who occaſionally in that diſcourſe, ſpoke of a great man's Steward in Scotland really poſſeſſed with the Divel, who was tormented ſo ſore many days, that his tongue was ſwollen without his mouth, to that magnitude and extenſiveneſs, that it was impoſſible for him to bring it in, or contain it within his mouth, and ſo thereby was utterly deprived of all uſe of ſpeech; yet however in that horrid poſture, and ſpeechleſs, there was a clear diſtinct voice heard within him, ſaying unto that Miniſter that Miniſter that came to viſit the poſſeſſed party, being his neighbour, That he might ſave his pain, for that the perſon poſſeſſed was his own: To whom the Miniſter anſwered, I cannot believe thee Satan, for thou haſt been a lyar from the beginning. Then the ſpirit or voice within would anſwer again, Be gone, for he is mine. To whom the Miniſter replyed, If Chriſt died for him, thou haſt no intereſt in him; and I will try with my God by prayer, to prove thee a lyar, Satan: Whereupon he departed, and left the party miſerably extorted and tormented: and as he was in his way returning to his houſe, it was in his thoughts to pitch upon ſome certain faithful chriſtians to joyn with him, and aſſiſt him in this duty to God, on the behalf of the poſſeſſed party, and to ſend for them as ſoon as he returned: But obſerve the providence, when as he came unto his houſe, he found all theſe perſons there, coming on other accounts to ſpeak with him, which he in his thoughts had in the way pitched on; when he ſaw that, he admired and bleſſed God for the providence, and preſently told them, that he intended forthwith to ſend for them all in particular, to aſſiſt him in duty and prayer to God for the recovery and releaſement of ſuch a perſon poſſeſſed by Satan, and would try their intereſt with God for him, and on his behalf: they gladly heard it, and entertained the motion, and ſo continued that evening ſome hours together, very fervent in prayer; and after the duty performed, they all departed to their ſeveral reſts. The next morning very early, the party poſſeſſed came to the Miniſter, well compoſed, and ſenſible, and his tongue reſtored to his wonted bigneſs and ſtation, ſpeaking to the Miniſter plainly and diſtinctly, that he wreſtled with God for him; for he affirmed, by his prayers he was healed and delivered from the evil one that vexed him: The Miniſter demandſed him, By what time he had releaſement? He anſwered, by ſuch a time in the precedent evening: by which the Miniſter found, it ſwas about the ſame time he was in prayer to God for him; and ſo both Miniſter and party gave glory to God for it. This was the ſum of the ſtory, and he avouched he had it from a godly Miniſter of his acquaintance, who received it from the Miniſter's own mouth that was the actor of it: and coming from ſo ſerious and godly man, and eſpecially in the publique exerciſe, it deſerves as p. 99much of an hiſtorical faith, as any ſtory of like kind whatſoever. And why the church ſhould now want miracles, I know not, ſeeing the primitive chriſtians had that abundance of them; if it is not, becauſe that the church of Rome have of late ſo cheated the world with ſo many legends of them, that we will now give credit to none, becauſe there are ſo many falſe ones coyned, and ſo by reaſon of our little faith, we are deprived of them.

But to return, that I may not ſeem ſingular in this opinion of the continuation of Apoſtles in the church of Chriſt, which I preſs not as a matter of neceſſary faith, but dogmatically only, I ſhall recite ſome of good authority, to defend me from the cenſure of ſingularity herein; but for ſuch opinions as are only converſant about the accidentals of Religion, I would have that of the Poet recognized, Hiſce Veniam petimus que damuſ que viciſſm.

And firſt D. Hammond Reſolv. 6. page 351. aſſerted, That in the primitive times, Biſhops were uſually called Apoſtles, and manifeſted, that the notion Apoſtles is not always taken properly or ſtrictly to be underſtood. And M. Parker Of the Croſs, part 2. 126. affirms, That the ancient church extended the Apoſtolical times beyond the age of the Apoſtles, even to the Nicene Councel: and therefore ſome Authors, and perſons of antiquity, are ſaid to live Temporibus Apostolorum, in the time of the Apoſtles, that lived about 300. years after Chriſt; and our Biſhop Jewel admits of theſe firſt five centuries of years after Chriſt, to be Apoſtolical, pure, and uncorrupted, for the main: and therefore I cannot ſee what diſadvantage or inconvenience can happen to the church of Chriſt, by the entertainment of this dogmatical point and tenet, but rather much many ways by want thereof; for as I ſaid before, what general or univerſal officer doth the church now enjoy, that can rightly preach abroad to the converſion of the Gentile Nations in the world, unleſs under the notion and office of an Apoſtle? for all other ordinary officers are meerly relatives, and cannot move or act authoritatively, beyond their own proper ſpheres and relations, to wit, their flocks and churches; unleſs they will hereby inevitably grant a liberty of propheſie to all gifted perſons, and ſo rank themſelves amongſt thoſe that do it only virtute doni non authoritatis, unto the unconverted world; and to acknowledge that it is only done virtute doni, is to ſlight the authority of the church, and tacitely to conclude, that the church hath no power in it to confer ſuch an office, whereby Chriſt may be publiquely taught unto the Gentile or Heatheniſh world; for it is clear, that the preaching of the Word unto the world, is an act of authority, Rom. 10. and Matth. 28.19. for how ſhall they preach, unleſs they be ſent? and to propheſie, interpret, or preach the Word, virtute doni, was only a relative duty, and permitted and exerciſed within the church aſſemblies only, that I can collect p. 100either from the practiſe of the firſt churches in the Acts of the Apoſtles, or their Epiſtles; and therefore all that were ſent to the converſion of the Ethnick world, were ſent ordinarily from the church (ſome extraordinary caſes only excepted, which never amounts unto a rule) in the notion of Apoſtles, as was Paul and Barnabas, &c. and for want of the continuation of theſe ordinary officers in the church, we are enforced to maintain heterodoxical opinions concerning the authority, the power of preaching, miſſions, &c. and in effect, conclude with the Papiſts, that there muſt be an univerſal Biſhop, or at leaſt as abſurdly, univerſal Elders, Paſtors, Teachers, Miniſters, being meerly relatives, that muſt have power over the whole world. From the diſcourſed premiſes, I ſhall only add this argument, If the word cannot lawfully ordinarily be preached to the converſion of the world, either by private chriſtians or officers now at preſent authorized in the churches, meerly as ſuch officers, then ſurely there are ſome officers wanting unto the churches, by which it may be rightly diſpenſed. But the major being formerly cleared, the conſequence I believe none will deny, that looks upon the preaching of the word as an act of authority and office: therefore the concluſion is evident.

And therefore to ſhut up this diſcourſe, I am very much of opinion, that all primitive offices and officers which were of poſitive inſtitutions in the Apoſtles times, are moral poſitive laws, and ſtill conſtringent and perpetual, unleſs you can ſhow their repeals. See Cawdry on the Sabbath, part 1. cap. 2. hereon, and therefore binding unto the church in all ages. Confer hereunto that of Eph. 4.11, 12, 13. All which indeed the church doth virtually and implicitely maintain, though they have laid by the names thereof, ſo neceſſary do they find the acts of the ſaid offices, though the offices themſelves nominally are thruſt out of doors: When we ſend Preachers to our American plantations for the diſcipling the poor Indians, are they not tantamount as Apoſtles? When Euſebius, the centuriſts, and later Church Hiſtoriographers, do hiſtorifie the acts and occurrences of the church, are they not in a qualified ſenſe Evangeliſts, when perſons do interpret and enucleate dark or prophetical Scriptures, do they not look like Prophets? When by the faith and prayers of the faithful, corruptions are vanquiſhed, the will's reformed, health reſtored, and Satanical diſpoſſeſſions accompliſhed, do they not carry the face of miracles? And why then ſhould we not entertain the offices and gifts themſelves, nominally as well as operatively and virtually, though with ſome mark of diſtinction, as by a creſcent, as unto younger brothers; acknowledging always, and that juſtly, a pre-eminence of gifts and ſpirit in thoſe of the firſt age, and neareſt unto the fountain of life and verity; but far thereby from concluding that their offices were buried with the firſt founders, together with their moſt excellent gifts in one arme, but ſtill kept alive and preſerved for the good of the Church, and the perfecting of the Saints, for p. 101the work of the Miniſtry, for the edifying of the body of Chriſt, till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtation of the fulneſs of Chriſt. And that none may judge me raſh or preſumptory in this opinion, I ſubmit it to the tryal of Chriſt's churches, and add, Adhuc ſub Judice lis eſt,

Try all things, hold faſt that which is good. Let every one be perſwaded fully in his own mind, and in the mean to walk in that meaſure of light that he hath attained unto.

In the next place, the queſtion may be ſeaſonably ſet, how ſhall we know or try falſe Apoſtles from true? Chriſt's miniſters from antichriſt's? or the pſeudo-prophets from the Orthodox? Seeing the falſe ones can transform themſelves into the Apoſtles of Chriſt, and ſay they are Apoſtles and Miniſters of Chriſt, as well as true ones, 2 Cor. 11.13. Rev. 2.2.

This queſtion indeed is worthy the diſcuſſion, uſeful both for the rectifying of the private judgement of diſcretion, as well as of the publique authoritative judgement of the church in this particular; for indeed it is no new thing, nor ſtrange to the pureſt churches of God, to have falſe Prophets, and falſe Apoſtles in them. In the days of Ahab, 1 Kings 18.19. the prophets of Baal were four hundred and fifty, and of the Groves, four hundred; but the true ones hid by Obadiah were but one hundred, Ezekiel, Jeremiah, met them too in Babylon, Jer. 28, 29 chap. and Ezek. 12.2, 3. The Apoſtolique primitive churches were much troubled and vexed with falſe Apoſtles, falſe prophets, and falſe teachers alſo, witneſs 2 Cor. 11.13. 2 Pet. 2.1. Gal. 5.12. Matth. 24.11. and thoſe churches of Epheſus, Pergamus, Sardis, &c. had their ſhare alſo in this trouble, by the doctrine of Balaam, Nicolaitans, Jezabel, &c. and this God often ſuffers, with the ſad conſequences thereof, in and upon his churches, to make the Truth more clear and precious, to try the godly, and diſcover hypocrites, and to ſhew his power and wiſdom, that can produce good out of evil, and preſerve his undefiled in the midſt of contagions; but the wiſdom of the Saints is to try them, and diſcover them, that ſo they may be avoided, with all their malignant influences, and pernicious doctrines.

Now a falſe Apoſtle or Prophet may be diſcovered two ways: Firſt, Either from his falſe doctrine or propheſie: Or ſecondly, From his falſe call or miſſion. The ancient Prophets of God, were called Seers, from the clear divine revelations and irradiations they had of the mind of God, 2 Kings 17.13. and this was called the Gift of Propheſie. Next, They had a clear call to exerciſe that Gift. But the falſe Prophets, they propheſied out of their own hearts, and follow their own ſpirits, and have ſeen nothing, p. 102as in Ezek. 12.2, 3. that is, They are Prophets, becauſe they will be Prophets; it is their own motion that makes them propheſie, they thruſt themſelves upon it, and make their own wills the higheſt original of their call; and therefore in the next place, the things they propheſie are their own; what their fancies, luſts, private intereſts, affections, and carnal reaſon ſuggeſt unto them, ſo their propheſies come by the will of man, not of God, as that of 2 Pet. 1.21. and therefore however eſteemed and magnified by men, is worthleſs in God's account; becauſe it only proceeds from their own ſpirits, and not from God's Spirit, the true Spirit of propheſie. Now I would not here be miſtaken, as if I preſſed for enthuſiaſtique propheſies, but to keep cloſe to that Spirit of propheſie in the Word of God, which will not cloſe with man's baſe intereſts and motions, but is according to the will of God in all things; and this is the true ſpirit of propheſie: and therefore what comes from the will of man, and private Spirits, are in the Scriptures variouſly branded, under the Titles of lies, dreams, vain divinations, perverſe things, the commandments of men, Mark 7.7. wiſdom of this world, 1 Cor. 2.6. another Jeſus, another Spirit, another Goſpel, 2 Cor. 11, 4. Therefore Paul durſt not preach any other thing but Chriſt Jeſus the Lord, and what he had from him by his Spirit, that he preached unto them, 2 Cor. 4.5. Therefore we may plainly judge a falſe Prophet or Apoſtle, when he comes with doctrines, and propheſies of his own motions, and own Spirit, and own deſigns, being oppoſite and deſtructive to the Spirits doctrine of faith and godlineſs within the Goſpel.

Object. But will not ſome ſay, that all heretiques, falſe apoſtles, and falſe Teachers, will come with verbum Domini in their mouth, and pretend highly, that their doctrines are concordant and agreeable to the word of God, or elſe in vain to broach and atteſt them? And who more high then they in this particular; witneſs the Jeſuitiſh Sect, with their many pretended miracles, voluminous interpretations of Scriptures, Councels, Fathers, Traditions, ſuper-numerary Sacraments, &c.

I confeſs it is the common trade with all new and falſe doctrine-mongers, to amuſe the vulgar with their intricate Scriptural gloſſes, that ſo thereby they may the better ſwallow down the hook or poiſon undiſcovered, within the artificially compoſed bait and pill: and as the fiſh Sepia darkens the water with its inky humour, to avoid the hand of the Fiſher, ſo do theſe ſerpentine Fry ſo cloud the truth with their polemical diſcourſes, that unawares they have brought many heretical Syncretiſmes upon the church of God under the pretence of Scriptural truths and reaſons: but notwithſtanding their high pretence to Scripture and Reaſon, both are undermined by them, and have endeavoured the overthrow thereof, by their ſtrange concluſions, which are both falſe and oppoſite to the truth as it is in Jeſus.

Now underſtand that I hold not that every difference of opinion p. 103about the externals or accidentals of Religion, is ſufficient to denominate the holder thereof a heretique, or falſe Teacher, for then which of the Fathers would go clear, nor but few (if any) of their Succeſſors? But that truly and really denominates a heretique or falſe teacher, is the holding and maintaining ſuch errors, as directly ſtrike at, and will ſubvert the foundation. Now this is the foundation article, That ye believe in God, and in Jeſus Chriſt whom he hath ſent; for this is life eternal, John 17 3. And that doctrine that ſtrikes at this, either directly or conſequentially, is hereſie, and falſe doctrine: and therefore juſtly were they called falſe Apoſtles, that went about to add Circumciſion unto the Goſpel, and ſaid they could not be ſaved without it, Acts 15. This was to nullifie Chriſt's ſacrifice and ſatisfaction, and to make Chriſt of none effect, as the Apoſtle Paul tells the Galathians, That hereby they hearken to a new Goſpel: Therefore it is of plain and eaſie diſcernment, for a competent ſpiritualized Chriſtian, to make diſcovery of a falſe Apoſtle, Prophet, falſe Teacher, or Heretique, by the doctrine he brings. For firſt, If it ſtrike at the root, or tends to the ſubverſion of the true fear of God and godlineſs, it is of Satan, and from hell. Next, If it ſtrikes directly or conſequentially at the ſubverſion of Chriſt in any of his offices, be ſure that doctrine is not of God; for there is no name, way, or practiſe under heaven, whereby we may be ſaved, but in the name and faith of Chriſt, who is the alone way unto the Father, and none cometh unto him, but in and by the Son; all other ways are not only broken reeds, but dangerous; this only in the Son is eternal life.

2. In the next place, falſe Apoſtles and Teachers may be diſcerned from their falſe calls or miſſions; and this will the better be evinced, by firſt conſidering its contrary; the right Call of true and faithful Teachers and Apoſtles of Chriſt; and their Call was either firſt from God; or ſecondly, from the church: God's call is by giving abilities, gifts, and affections, ſutable to the work and office that he ordains him for: He gave ſome Apostles; ſome Prophets, ſome Evangeliſts, &c. and ſo when God ſent Moſes, he furniſhed him for the great work he appointed him to. Moſes pleads his unaptneſs and ſlowneſs of ſpeech; but God ſaid, Go, and I will be with thy mouth, and teach thee, &c. Exod. 4.12. and ſo unto all the Prophets of old, God came with his Spirit upon them, and filled them with a ſufficiency thereof, before they were ſent upon their errands: God calls Apoſtles of Fiſhers, and makes them Fiſhers of men, and ſo ſpirits them; and enables them, that they fear not the faces of men; nor the learned of the world; for he tells them, Go preach, and lo I am with you to the end of the world; that is, by a peculiar aſſiſtance, by his grace, ſtrength; comfort, direction, Spirit: Thoſe that Chriſt calls and ſends, he gives them a full ſupply of all gifts and graces neceſſary to diſcharge their reſpective ſervices; Secondly, God's call gives affections and heart unto p. 104the work; he moves ſtrongly, by a ſecret impulſe of Spirit on the ſoul that he ſends on his employments: it will not conſult with fleſh and blood, but will on, as Paul did in the work of the Lord, without heſitating or ſecuring his carnal intereſts. Yet ſecondly, This call muſt proceed orderly unto the exerciſe thereof, ſince extraordinary Gifts and Calls are ceaſed; the mediate call muſt concur, to ſet the ſeal and authority upon the firſt. God's giving to a man the call of abilities, parts, and affections to an office, do not really, and ipſo facto inveſt him in that office; it maybe ſaid that he hath jus ad rem, but not jus in re; he hath a potential right thereunto, but not a right of poſſeſſion: for Chriſt hath delegated that power unto his church, of ſetting their publique Signature upon all Officers for his ſervice: for whom God qualifies with a call of abilities, he is only judged and deemed fit for the Miniſtry of Chriſt, but not really a Miniſter or Officer of Chriſt, before he is ordained thereunto by the church: by the firſt call only he may perform many good duties and ſervices unto the church, as an able and faithful Diſciple, or member; but by the conjunction of the other, he can do it ex officio, and authoritatively. Therefore ſuch as pretend their call to publique offices, as Apoſtles, Teachers, Paſtors, &c. only as from God, and contemn the other from the church; ſurely I am of judgement, as unto their miſſion, they are falſe Apoſtles, and are neither called of God nor man; for if their call of abilities was from God, as they boaſt of, then it would manifeſt it ſelf to be of God, by a ſubmitting to the wiſdom of God, in the order of the diſpenſation of his Ordinances in his word: Therefore both conjunct together, makes up a compleat officer, and ſhining ſtar within the church.

In the next place, Thoſe that boaſt of their callings from the church, and want the firſt call of God of abilities, they are good for nothing, but as unſavoury ſalt, to be caſt unto the dung, uſeleſs to any ſervice; they will not ſerve ſo much as to make a pin in the houſe of God; ſuch are falſe Apoſtles to the purpoſe, fit to be ſpewed out of all Chriſtian churches in the world. Wherefore all faithful chriſtian aſſemblies, ſhould have a ſpecial care not to admit of ſuch who can only manifeſt their call from man, and not from God, in competent gifts and parts fit for ſo high a calling: They cannot work at all to edification in the Lord's houſe, for they want ſupplies to that end: We know an Artificer can do little work without his tools or inſtruments; but unto thoſe who ſhould be employed about ſpiritual buildings, if God hath denied the inſtrumentality of his Spirit, be ſure that in ſtead of a Zion, ſuch will erect a Babel; and being ignorant where the green paſtures of the Goſpel lies, they will (like idle Shepherds) either ſtarve the ſheep of their flocks, or at leaſt poyſon them with unwholſome herbage. And theſe I account as ſufficient rules to try and examine falſe Apoſtles and Teachers by, and to find them liars.

Object. But an Objection may here ariſe from him that hath the p. 105firſt call of abilities from God; That if I count it ſo neceſſary for him to denominate him Orthodox in his call, to have the additional call of the church alſo: But then (ſaith he) to what church ſhall I repair to receive this call, ſeeing there are ſo many that are pretenders to be the true and right churches of Chriſt, and that the alone ordaining authority is in them, and not in others.

This is indeed locus lubricus, a ſlippery queſtion, and I ſhould be loth to deal with it, leſt I ſhould offend the contrary minded, by ventilating my judgement herein; but I profeſs ingeniouſly, it was neither men, nor parties, ſelf intereſts, nor by-affections, that did lead me firſt to this undertaking, but only the general good of chriſtians, unto which the Lord moved my heart, with much ſingleneſs of Spirit, being clearly unbyaſſed, and not ſo over-much engaged to any of the new parties of theſe times, but that I can reſerve my judgement free to cloſe with truth, whereſoever I can find it. And therefore I think it not amiſs, but to proſecute my firſt intendment, in the ſingleneſs of heart, to endeavour to clear up truth, according to the ſcantle of my judgement, not as walking in the clouds, but in plainneſs, and perſpicuity, though for my reward, I may have his hire that traced truth ſo near at the heels, that had his teeth daſhed out for his pains; but if I be a fool herein, yet being reputed a fool, for the promotion of truth, it will be ſome comfort; and if I ſuffer loſs herein, yet this conſideration will conſolate: Magnis tamen excidit Auſis.

Firſt then to the buſineſs, Underſtand that the word Church in Scripture is ordinarily taken (to avoid all criticizing upon the word) to be the company of the faithful gathered out of all Nations, by the miniſtry of the Word and Spirit; and this I conceive to be the genuine definition of the church; which may abundantly be made good both by good authority and Scripture. Now this church is either more improperly, firſt, called the inviſible church: or ſecondly, more properly, the viſible church. The inviſible church comprehends only the elect; and ſeeing their number to us are unknown, therefore they are denominated inviſible. But ſecondly, The viſible church is either to be taken for the viſible univerſal catholique church, or ſecondly, for a viſible particular political church. Now the queſtion is concerning the church in this laſt notion; for 'tis apparent, the inviſible church as inviſible, hath not to do in viſible and outward ordinances: Neither ſecondly, the viſible univerſal church can by themſelves or others, their repreſentatives, convene for the inſtitution of Officers; for how can it ſtand with conveniency, or with the leaſt ſhew of reaſonableneſs, that all the churches of Chriſt diſperſed and planted in the various and far diſtant corners and Ilands of the world, ſhould either by themſelves, or their repreſenting Officers, meet together in one catholique aſſembly, for the diſpoſing and conferring of all mediate calls and Offices? And therefore Chriſt hath ordained that All wiſe order and gubernation in and over his p. 106myſtical body the church, that every part of this univerſal body, I mean every particular chriſtian aſſembly of the church catholique (for every particular is part of the whole) ſhould have within their own limits and juriſdiction, a full power to exerciſe all the offices and ordinances which Chriſt hath given and inſtituted for the good and edification of his church unto the end of the world. Neither is the church to be called catholique, in reſpect of any her Officers (for we know no ſuch office ſince the firſt Apoſtles, that were ſo extraordinary gifted) as to have the denomination of Catholique authority over the univerſal church, though they may be accounted to have Jus ad rem, fit to be officers of any parts of the catholique church, and ſo to have a potential right thereunto, yet actual they have not, before their particular calls does inveſt them into Jus in re, as well as their gifts and abilities does to Jus ad rem. But the profeſſion of that catholique univerſal faith, which is one and the ſame in all churches over the whole world, that gives denomination to the univerſal or catholique church; therefore the reſults and concluſions of combined Churches, Provincial or National, may be only admitted as prudentially binding and obliging, as Eccleſiaſtical Laws and Canons, but not as having a divine authority ſtamped upon them, though agreeable to the divine truth it ſelf; ſo that ſuch conſtitutions are to be received and embraced, not ſolely, virtute authoritatis convocation is, ſed virtute veritatis propoſitae; which if the ſame concluſions were enjoyned by a particular chriſtian political church, were to be received by all of that church, not only for the truths ſake therein, but in ſubmiſſion to the divine authority of the church that commands and inſtitutes them; Such is the difference between prudential Eccleſiaſtique Edicts, and Eccleſiaſtique divine Inſtitutions; the one is humane, and binding only prudentially, the other is divine, and obligeth conſcienciouſly.

Theſe conſiderations being cleared, I come to anſwer the queſtion, to what particular viſible church muſt a candidate apply himſelf for a mediate authoritative call and miſſion, to receive it rightly, and according to the mind of God, and ſatisfaction of a good Conſcience?

I anſwer, and take leave here firſt to diſtinguiſh and take notice between the bene eſse, and the eſſe of a call. There may be particular churches which I cannot deny but to be truly churches of Chriſt, but not true ones; that is, they may have being in Chriſt by faith, as branches in the Vine, yet mixed with much rottenneſs and unſoundneſs; and as a leprous perſon is a man, yet a ſorry one, ſo a church holding the faith, which is as the ſoul and life thereof, yet entertaining much corruption and errour, may be truly called a chriſtian church, but a ſad one: So the Miniſterial call does anſwer the conſtitution of the churches from whence they proceed. Its obſervable, that the off-ſprings conſtitution do follow the parents temperature; ſtrong iſſues are not to be expected of ſickly p. 107parents: Fortes creantur fortibus, &. as Seneca, ſo in politique bodies of particular churches; if they are found and healthy in the faith, their off ſprings are ſtrong and healthy alſo; then their officers and ordinances will be lively, efficacious, and virtual; If ootherwiſe be with them, they will loſe much of their vigour, life, and vertue, and (as in ſickly bodies) have much to do to keep life and ſoul together: Hence I aſſert, a perſon may receive a call from divers particular churches, but the more ſound and Orthodox the church is from whence it is derived, the more orthodox and ſound is the call; though in a corrupted church there may be the true eſſentials of all offices and calls, yet not ſo virtual, and with that ſatisfaction of conſcience, as in a more ſound and undefiled one: But for the particular church of Rome, as now conſtituted, cannot be a perfect church to this end; nay, I much queſtion, whether ſhe hath not by her abounding abominations, falſe doctrines, and idolatries, loſt the very eſſence of a church of Chriſt, and ſo by conſequence, the eſſence of all church offices, and ordinances alſo: A wife and ſpouſe, when ſhe turns a harlot, ſhe loſeth the priviledges of a wife, and ipſo facto, virtually becomes a caſt-out, and divorced. So the church of Rome (though by ſome too favourably acknowledged to be truly a church, though not a true one) having not only forſaken her firſt love, but having committed adultery, and ſpiritual fornication with the Kings of the earth, and the inhabitants of the earth being made drunk with the wine of her fornication, Rev. 17.2. now ſhe that hath played the part of ſo notorious a harlot, as that ſhe is entituled in Scripture, v. 5. The mother of harlots, and abominations of the earth, the great Whore, Babylon the great, &c. how ſuch a church, or rather, antichriſtian Synagogue, ſhould give an eſſence to chriſtian officers and ordinances, it cannot enter into my judgement or conſcience to conclude, though otherwiſe extenſive enough in charity to erroneous and backſliding churches, and ready to acknowledge and approve whatſoever of truth and God is in them. But that which is moſt admirable to conſider in this adulterate Romiſh church, is, that God hath ſo far infatuated her ſpiritual reaſon and underſtanding, that of all thoſe offices and officers we read in the Goſpel, that Chriſt hath inſtituted for the work of his Miniſtery, and perfecting of the Saints, we can hear but of one, to wit, Biſhops; and that too, with moſt abundant Prelatical corruptions in the whole Apocryphal catalogue of the officers of the Synagogue of Rome; where is it aſſerted in Scripture of a ſecondary monſtrous head of the church to be a Pope? Where ſhall you read of thoſe Princely Cardinals in the whole Treaſury of God's Word? In what page of his word ſhall you find the Lordlike Titles of Archbiſhops, Lord Abbots, Archdeacons, &c? Where ſhall we find it recorded in holy Writ, of all the reſt of the rabble, and ſupernumerary officers of this harlot church, as Deans, Canons, Prebends, Surrogates, Prieſts, Abbots, Abbeſſes, Friers, p. 108Nuns, Doctors, Proctors, Sumners, cum multis aliis &c? And again, hath not this adultereſs, inſtead of thoſe ſpurious Iſſues▪ ſpewed out of her boſome the ſound and orthodox offices and officers of Chriſt? As where ſhall you hear in all her Egyptian or Babyloniſh Territory, the ſound of thoſe Goſpel officers, as Paſtors, Teachers, Elders, Biſhops rightly qualified, &c? Therefore ſure ſhame unto all ſuch that will own a derivation of office and call from ſuch a church, that hath not only baniſhed ſuch officers out of her juriſdiction, as are truly Chriſt's, but is become her ſelf an adultereſs, and the mother of harlots, and alſo the Throne of Antichriſt; and yet if any for all this will endeavour to avouch their calls and miſſions good, as unto the eſſentials thereof from the church of Rome; they muſt in the firſt place maintain, that ſhe is truly a church of Chriſt, as unto the eſſence at leaſt, and to ſeparate and depart from ſuch a church, I know not how they can defend it without ſin; therefore either be ſo ingenious as to acknowledge to be a true eſſential chriſtian church, and juſtifie your calls therefrom, and hold communion with her, or elſe acknowledge her to be the Synagogue of Satan, and of Antichriſt, together with all her dependencies of miſſions, calls, and ordinances, which at beſt are but antichriſtian, and therefore worthily to be rejected, removed, and loathed of all true chriſtian hearts: Beſides, we have a command for it; Come out of her my people: and I pray, how ſhall we depart or come out of her, if we communicate with her in her holy things? Indeed, ingenious M. Baxter affirms, if the Pope be Antichriſt, the caſe is clear, as the good Biſhops, Downam, Jewel, &c. hath evinced. See his Worceſterſhire agreement, p. 69, and 70.

Object. But it may be objected, How then ſhould the firſt Reformers that fell off from Rome, have a right call to the Miniſterial offices of the church, if they had it not from that church from which they departed?

I anſwer, Surely they never owned their call from Rome, from whence they had departed, and had manifeſted to be the ſeat of Antichriſt, but withal aſſert, that their call was ſom what extraordinary, and ſom what ordinary: God in that time of ſpiritual darkneſs, moved moſt powerfully and vigorouſly on the hearts of the firſt Reſtorers; as Wickliffe, Huſſe, Luther, &c. and gave them ſuch a call of abilities and courage, that was not ordinary in that great firſt undertaking, and breaking forth of light.

Secondly, He gave them the ordinary call of their reſpective churches, to be their Paſtors, Teachers, &c. So being both abilitated, and called of God and man, they had a true and juſtifiable call to the Miniſtery of Chriſt. If any one ſay, the Miniſterial office muſt precede in order before the Being of the church; I grant, that the church cannot be called or gathered without a precedent officer, for, How ſhall they hear without a Preacher? Or, how ſhall they preach, unleſs they be ſent: But withal, rejoyn and p. 109ſuper-add, that in the firſt conſtitution of churches, extraordinary calls did ſupply all wants otherwiſe; ſo I am of opinion, it may be granted that in ſo miſerable collapſed church eſtate, as the Antichriſtian darkneſs in the times of the firſt Reformation was, God did ſupply (not with ordinary gifts only) thoſe that he employed in that work of the firſt Reformation, and in abſence of the ordinary call, God gave them an additament of parts and gifts, not ordinary, which was to be obſerved in all their conſtant courſe and Miniſtery, carried on with a Spirit of extraordinary courage and abilities: Witneſs that ſaying of Luther, when he was adviſed by ſome of his friends, in reſpect of danger, that he ſhould abſtain from a Diet, wherein he promiſed to give his adverſaries a conference; he anſwered, if there were as many divels at the Diet, as there were tyles in the City, he would not fear them, but would among them. But in rightly conſtituted churches, the ordinary call is not to be neglected, but to be attended to, as a poſitive Law of God indiſpenſable, and not in the leaſt to be ſlighted; but where God hath diſpenſed, by interpoſing an intervening neceſſity, and clear obſtacle thereunto, and therein God loves obedience better then ſacrifice.

Secondly, I anſwer, That the firſt Miniſterial Reformers never maintained a perſonal ſucceſſion of Miniſtery and Officers, from the Apoſtles lineally, through the loyns of Antichriſt, but only a ſucceſſion of doctrine, which in all ages was by the inviſible church maintained and aſſerted, ſomtimes with more perſpicuity and viſibility then other; for if we ſhould grant a perſonal ſucceſſion of officers and Miniſtery from the Apoſtles days, we muſt needs alſo grant a perpetual and neceſſary viſibility of a church, and conſequentially, a truth of Miniſtery, and Ordinances of Chriſt, in the Antichriſtian ſtate; and how a true chriſtian Miniſtery and Ordinances can be found in that Antichriſtian ſtate, in that man of ſin, that miſtery of iniquity, that whore of Babylon, as I formerly ſaid, I know not; or how the ſame ſtate can be both meerly antichriſtian and chriſtian; a Whore of Babylon, and a Spouſe of Jeſus Chriſt; a Miniſtery of God, and a myſterie of iniquity; a Temple of God, and o… Idols; I leave it to the Judicious to conſider.

In the next place in the affirmative, I hold, That a true and Juſtifiable call, reſpecting the eſſence thereof, may be received in any the churches of Chriſt, holding the foundation aright, of godlineſs towards God, and faith towards our Lord Jeſus Chriſt, though otherwiſe differing among themſelves in many circumſtantial points, yet, de bene eſſe, it may more comfortably be received from one church then another, as formerly was evinced; the more pure, ſpiritual, and ſound the churches are, the more ſound, ſpiritual, and edifying their Miniſterial functions are, the more looſe, unſound, and corrupted the churches are, the more corrupt and looſe their Miniſterial call will be: Therefore the godlieſt p. 110churches, and ſoundeſt in the faith, are in the firſt place, for miſſions, Miniſterial calls and offices, to be ſought and repaired unto.

But if any one ſhould ask me, what I thought then of the preſent Miniſtery of England, as now conſtituted, who, as Presbyters, ordain one another to their Miniſterial offices, who were firſt ordained themſelves by the late Biſhops, and ſo holding their ordination from them, as from true Presbyters.

I anſwer, and I think it not meet, but contrary to the ſimplicity of the Goſpel, to cloud my judgement in any thing; If the Engliſh Presbyterie (as the Helvetian and Genevan hath done to their perpetual glory) had declared to the world, that the Romiſh church was the antichriſtian whore, and ſo publiquely renounced all miniſterial calls, as derived from her, then I grant ſuch miniſtery and Presbyters to be true Miniſters and Presbyters, as unto the eſſence and being thereof (though collating of offices, meerly as officers or Presbyters, without the juſt aſſent, and aſſiſtance of their churches, is not ſo juſtifiable, as hereafter I may have occaſion to evince) but if they maintained their calls from the Biſhops to be good, as by ſucceſſion of Presbyters, they have utterly nullified and undone their caſe, and their call too, in my judgment; and my reaſon is, for what was not good and juſtifiable in the fountain and firſt origen, cannot be made juſtifiable by ſucceſſion in the ſtreams and branches: a polluted fountain cannot ſend forth ſweet wholſome ſtreams; cauſa cauſae, cauſa cauſati. If that Epiſcopacy was antichriſtian, as moſt of them grant, (though both name and office are warrantable in a Goſpel regulated ſenſe) from whom they had their firſt miſſion and calls, how then comes their calls more warrantable then that of their firſt Authors and Founders? If Biſhops in their miniſtery were orthodox and ſound, how came they to ſupplant them, and pull them down? Chriſt's miniſtery is not for the work of deſolating and dethroning Brethren in the ſame holy function, but rather for conſolidating and confirming; therefore ſurely there was ſomwhat amiſs, all was not right, or elſe they might have ſtood to this day. Witneſs the National Covenant againſt Antichriſtian Prelacy, &c. But the truth is, Epiſcopacy, as it was then conſtituted in England, was of the off ſpring and brood of Babylon; they always held their call good, as miniſterial Biſhops, having their perſonal calls from ſuch ſucceſſively, as firſt received it from the church of Rome, and ſo could never be made good or juſtifiable in the ſucceſſion; neither will it ſuffice, as ſome ſay, to ſalve it, that Chriſt had always a church of inviſible Saints under antichriſt, becauſe they muſt prove themſelves then to ſucceed that very church, or thoſe very inviſible Saints; and not only that, but that thoſe very Saints were miniſterial officers or Presbyters, or elſe all will be in vain, according to their own conceſſions; for men may be Saints, but not miniſterially Saints ſent, or Presbyters, who according to p. 111them, hath the alone power of ordination, and therefore in want of ſuch true miniſterial Presbyters in the ſucceſſion of the Miniſtery, muſt either unavoidably acknowledge, according to their own principles, their miniſterial offices void and null, or otherwiſe plainly concede, that they have it derivatively from the church of Rome: and what a ſorry call that is, (if at leaſt ſo to be called) I have formerly evinced. And it is a maxime in Law, that quod initio vitioſum est, non poreſt tractu temporis convaleſcere. See more hereon, Du Pleſſis Treat. Of the Church, p. 3624. and Biſhop Jewel Defen. Apolog. part 2. page 131. who are witneſſes without exception, manifeſting the vanity of ſuch a claim. But I proceed to the next verſe.