exhortation and comfort as hath been said 1 Cor. 14 1 2 3. Secondly I answer That the same Spirit worketh also now in them that beleeve and is as full of power and as willing also to edifie the Church for it is not changeable And what know we but some now adays are full of matter the spirit within them constraining them to speak Job 32 18 to 22. So it was with Elihu who had not another but even the self-same spirit who divideth to every man severally as he will And so it was with David and Paul and Jeremiah and others as a fire within them But it is to be feared as least if not a thing obvious and manifest that there is some even now adays as in the days of old that shut the doors of the Kingdom of God and neither enter in themselves nor suffer them that would as Christ himself told them Yea Light is wanting and Vision faileth them and they walk in darkness and yet despise the help of any new lights though many old lights that are publique and clear and manifest unto others and that of old likewise would be new lights unto them if they could discover them 1 Joh. 2. 10 11. But they are in darkness and walk in darkness and know not whither they go nor what they speak nor whereof they affirm But even speak evil of the things they know not 2 Pet. 2. 12. And yet for all that would be accounted and expect to be followed and obeyed of all as if they were omniscient like God himself and could not possibly err Vers 10. But all have not the knowledg of God this may be spoken to all our shame Else they would know that he that thinketh he knoweth any thing knoweth nothing yet as he ought to know Object But there is ordinarily Scriptural examples alledged against this which hath been said concerning preaching of unlearned men that are not learned in the Tongues nor graduates in the Schools to deter men from presumption in such respects to wit the examples of Vzza and Vzziah and of Korah and his company But they are mis-applyed for the most part as I shall make it manifest from sacred Scripture 1. For first Whereas they are applyed against all unlearned men that take upon them the Priests office they apply them also against Peter and John as Acts 4. 13. 8 1 4. 2. And secondly It is manifest in Scripture That in some sence all the Elect are truly and properly called Priests and both do and ought to offer sacrifice and to take upon them so far forth even a Priest-like office Reas For the Apostle Peter writing to the strangers scattered through Pontus Galatia Cappadocia Asia and Bithynia that were Elect c. 1 Pet. 1. 1 2. calleth them a chosen generation a royal Priesthood c. Chap. 2. 9. And a holy Priesthood vers 5. And that also to offer up spiritual sacrifice acceptable to God by Jesus Christ And that they might shew forth the praises of him who hath called them out of darkness into his marvellous light And Rev. 1. 6. It is said of Christ That he hath made us Kings and Priests unto God and his Father I hope therefore that none will deny but all the Elect may offer these sacrifices to wit these spiritual sacrifices of prayers praises and virtuous living to shew forth the virtues and praises of him that hath called us c. And that also without danger of being struck with leprosie or death or being swallowed up of the earth like Korah and his Company or being destroyed with fire or any such judgment if they do it in sincerity and offer not strange fire like Nadab and Abihu And if they charge not others with taking too much upon them that are called of God and precious c. like Korab and his company Object But it will be objected But what is there no difference then but all that are elect may take upon them to preach I answer Yes There is diversities of gifts and diversities of operations c. And there is degrees and measures given out of the same Spirit It is onely true of the Lord Jesus Christ That to him was not given the Spirit by measure And as all members of the body are not fit for neither have the same office so it is also in the body spiritual That one and the self-same Spirit giveth out to every one severally and variously as it pleaseth him There is and ought to be feet and hands as well as eyes and mouth which are most properly placed in the head And though it be true That if any man have not the Spirit of Christ the same is none of his Yet it therefore follows not That all that are his have the manifestations of the Spirit It is one thing to have the Spirit and another thing to have the manifestations of the Spirit But where ever the manifestation of the Spirit is given to any man it is given saith the Apostle to prosit withal in their several places and degrees according to the measure or nature or property of their gifts and calling and qualifications For To one is given by the Spirit the word of wisdom to another the word of knowledg by the same Spirit And to another faith by the same Spirit to another the gifts of healing by the same Spirit To another the working of miracles to another prophecy to another discerning of spirits to another divers kindes of tongues to another the interpretation of tongues As 1 Cor. 12. 8 9 10 11 12 c. I shall therefore compare such who in any of these particulars mentioned by the Apostle have the manifestation of the Spirit to the sons of Aaron to whom belonged the Priesthood in a peculiar manner above the rest of the sons of Levi for such who have in any of these particulars the manifestations of the Spirit they have as it were a visible unction from the holy One 1 joh 2. 20 27 According as Aaron was anointed and his sons also with him and sprinkled with holy oyl Levit. 8. 30 31. And so were consecrated and appointed to their charge at the Lords appointment as Vers 33 34 c. And as Aaron was above his sons and wore the brest-plate and other ornaments that were peculiar unto him as Vers 7 8 9. and to him onely as the chief Priest so the Ministers of the Word are chief and ought to be so accounted and esteemed in the Church and all other officers as Elders and Deacons who are resembleable to the sons of Aaron if such as they ought ought to be chosen and consecrated likewise as well as the Ministers And they should be known approved as men full of the holy Ghost and wisdom and of honest report likewise or else they are not suitable to be joyned with the Ministers nor consecrated by them unto any office in the Church of God as appeares Act. 6. 3. But all that are such
as to Abraham and David and Salomon and Joab c. and it is a more blessed things to be a giver then a receiver And men have a true and just propertie in their own goods or estates as Acts 5. 4. and it is in their own power neither ought any to be compelled to such community of goods and estates nor to distribute and communicate but as they doe it freely of their own voluntary minds without grudging or any impulsion as of necessity either to the poor or to the Ministery as Gal. 6. 6 7 8 9 10. and 2 Cor. 9. 6 7 8 9 10 c. And the Apostle moved them not as speaking by commandement but by reason of the forwardness of others and the Example of Christ who being rich for their sakes became poor that they through his poverty might be rich as Chap. 8. 7 8 9 10 11 12 13 14. And that supplying each others there might be equallity as Vers 14. 15. as doubtless to such who are mutually affected it is no more but equal and therefore a duty but otherwise not but were a sin 3. It is lawful for a man to beat down his body and to bring it in subjection by fasting and by labour and travaile night and day as 2 Cor. 11. 23 24 25 26 27 c. It is not unlawfull to fast often yea twice in the week like the Scribes and Pharisees Yea it is lawful for man and wife to defrande one another with consent for a time that they may give themselves unto fasting and prayer so they come together again That Satan tempt them not for their incontinency as 1 Cor. 7. 5. And they that do thus doubtless may see cause for it why they should fast sometimes when they give themselves unto prayer As first because when the stomack is empty the whole strength of the soul and spirit is set at liberty It not being bent and imployed in digestion of meat That with full bent of all the powers and faculties both of soul and body they may strive and wrestle with God in prayer and be the more faithfull and confident and the more capable and apprehensive of spiritual understanding for when the stomach is burthened and cloyed with meat the strength of the spirit is necessarily engaged for digestion of the same and makes the minde drowsie and dull and the more uncapable and unfit for Communion and fellowship with God and for the presence and power of his holy Spirit working therein and acting and exercising and inlarging the same according to his will making request for the Saints according to the will of God even with sight and groans that canned be expressed It is therefore meet upon serious occasions of seeking unto God that we fast and pray with fulness of devotion and fervencie of spirit if we would obtain And secondly in regard that some things are not attainable some kind of Devils not cast out but by fasting and prayer Mar. 9. 29. which cleerly implies that fasting and prayer jointly are more powerfull and prevalent with God then when severed as prayer only And yet for all this it was lawful for Peter and the rest of the Apostles to eat and drink c. and who could eat or who else could hasten unto outward things more then wise Salomon who seriously concludes That there is nothing better for a man then that he should eat and drink and he should make his soul to enjoy the fruit of his labour and this he saw that it was of the hand of God For God giveth to a man that is good in his sight Wisdom and knowledge and Joy but to the sinner he giveth travaile to gather and to heap up that he may give to him that is good before God Eccles 2. 24 25 26. And the Lord Jesus even Christ himselfe as his own words do plainly declare that contrary to the practice of John the Baptist He the Son of man came eating and drinking eating bread and drinking wine insomuch that they said of him Behold a gluttenous man and a wine-bibber a friend of Publicans and sinners Luke 7. 34. And the Disciples of John fasted often but his Disciples fasted not whiles he was with them And therefore it follows that as there is diversities of gifts and of administrations and operations given out by the self same Spirit dividing to every man severally as he will Even so accordingly men are called of God one after this manner and another after that and have so also their proper gifts of God as 1 Cor. 7. 7. And as God hath distributed to every man as the Lord hath called every one so he ought to walk for so the Apostle ordained in all Churches as vers 17. And therefore it follows that it must not be expected that every man should be alike absteneous from the things of this life not bind themselves to so strict a discipline both over their bodies and minds c. as some others both will and can and ought to doe 4. The Apostle Paul after the most strict Sect of the Jewish Religion he lived a Pharisee which clearly implies that at least there were three that were several Sects of the Jewish Religion of which the Pharisees were the strictest and yet they were all Religious men and of the true Religion too there were Scribes and Pharisees and Saduces and all religious and zealous also in their own wayes and according to their own Traditions and Doctrines though they something differed amongst themselves yet they were all tolerated by the Civil State and the Civil State was not reprehended either by John the Baptist or by Christ himself for such toleration but their false Doctrines and Covetousness and Hypocrisie were reproved and sharply too 1. Consequence And therefore it follows That all ought not to be compell'd to engage themselves to so strict and holy and severe a discipline as ought to be tolerated and practised by others who can embrace and freely engage to endure the same considering these grounds before named 2. And secondly it follows That a stricter Discipline ought to be tolerated by the Civil Magistrate that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to doe it provided they offer not to inforce their way Then ought to be imposed or made as a general and binding Rule or way of Government to which all must necessarily be ingaged in or bound unto Reason For it is the Duty of some men as hath been said to bind themselves to a stricter Discipline then others need or ought to doe The one being qualified through the grace of God and fitted for it and so manifestly ingaged and called of God so to doe but the other not qualified nor so disposed through the grace of God are manifestly engaged and called of God to the quite contrary as in these foure Instances above written 1. Concerning Chastity or Marriage 2. Concerning community
righteous judgement We are not allowed to account them as enemies but to admonish them as brethren yea though they so far disobey even the Apostles sayings as that we are necessarily ingaged to Withdraw from them as 2 Thes 3. 6. And therefore woe unto such what ever they be whether Presbyterians or Independants that shall resist the truth of which they are convinced and shal through partial respects to their own parts seek the destruction either of other and remain implacable and malign and hate and despise their brethren because in every respect they cannot accord to be of their minds nor walk with them just in their ways when yet not withstanding if partiallity do not blind their eyes they may both see faults in their own ways in which they are engaged which no engagement ought to bind them to maintain or abide in after they are discovered but they ought freely to confess their faults each to others as James 4. 11. 12. Chap. 5. 16. being convinced of them and both of them ought to consent freely to the wholesom words of our Lord and Saviour even Jesus Christ and to the doctrine which is according to godliness not to teach otherwise but if any do the Apostle telleth us plainly and we are apt to beleeve it That such are puft up and know nothing but dote about questions and strifes of words whereof cometh envy strife railing evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness And biddeth Timothy from such to withdraw himself as 1 Tim. 6. 3 4 5. And we are apt to do as he advised Timothy for if it was good for Timothy it is in all liklihood good for us also and how shall we think such men honest that will not approve of the things that are honest as the Apostle injoyneth them in another place For it is not enough not to oppose or resist and speak against such things but they ought to approve them and testifie their assent and agreement thereunto so far forth as they are apparently honest or true c. else they do implicitely oppose and resist them or shew their unwillingness to embrace and obey them and that they are stubborn and rebellious and even at enmity with God in those respects because he crosseth them even in their own devices and ways c. And doubtless many good men in these our days are deeply engaged in this very sin and yet we are not allowed to judg and censure them as enemies and Apostates but should love and pity and pray for them considering our selves as also subject to the same failings Beloved Brethren The Scripture is clear concerning Jonas that he was a Prophet of the Lord and was immediately called and sent of God as a choyce and famous man to prophesie against Nineve and yet because that he knew the goodness and mercy of God and that upon repentance he would pardon he was unwilling even to preach the preaching which the Lord commanded him in all likelihood lest his future prophecying should be the worse credited and how rebelliously he carryed and demeaned himself till he was forced through extremity by the power of God to submit unto him and humble himself and out of the belly of hell even to cry unto him And after all that being but a little afflicted for want of the gourd how passionately angry and teeny he was and durst profess stubbornly even in the presence of God speaking it vocably unto him that he did well to be angry even to the very death like a man desperate and as he had been at enmity even with God himself and yet he was doubtless a man inspired with the Spirit of God and very intimate and familiar with him Look for this Jonas 4. And therefore strange is the temper and natural frailties and dispositions by nature of some good men Nay who can we read of almost in Scripture though never so holy and fully inspired but we may read likewise of their failings and infirmities and of some of their gross and notorious sins as David in the matter of Uriah Peter in his dissimulation and building up that by his practise which he destroyed by his doctrine and Paul had his infirmities and Pricks in the flesh after his conversion and calling to the Ministry Elias also was a man subject to like passions as the Apostles were who confessed themselves subject to like passions as others Acts 14. 15. and yet they were men full of faith and of the Holy Ghost so was Barnabas so was Peter so were all the Apostles and many others in whom we might instance and it would be useful to determine from murder or hating of their brethren which is no better then man-slaughter as 1 John 3. 5. which many are too apt to take liberty to do because they see some faults and miscarriages in them as if it were a ground fully sufficient to excuse their malice because they have some spots yea some flesh as well as spirit And they will not beleeve that any such have the Spirit of God because they have also a spirit of flesh a Law in their members by which they are led captive against the Law of their minds for they will not consider that they have but the Spirit of God in measure And that it is needful they be sometimes left to their own strength that they might remember and freely acknowledg by whose strength they stand and give the glory to God for who is there but is apt to think that their mountains are made strong so that they shall never be moved and to judg and censure and condemn their brethren and say of themselves like the proud Pharisee We are not like other men If they should not sometimes have pricks in the flesh and messengers of Satan sent to buffet them a little matter will puss us up and therefore it is that the Apostle admonisheth that he that thinketh he standeth should take special heed lest he fall For by how much the more confident any man is in his own strength by so much the more likely he is to fall And by how much the more severe rigorous censorious or uncharitable any man is in judging of others by so much the more likely and sure he is so to fall himself as to be justly culpable of the same or worse then those whom he judged condemned and censured And therefore it is That Christ himself hath admonished us Judg not that you be not judged Mat. 7. 1 2 c. Rom. 2. 1 to the end Chap. 7. and Chap. 14. And should not they that are strong bear the infirmities of the weak but they must please themselves Should not every one of us please his neighbor in that which is good to edification as Christ himself also did Rom. 15. 1 2 3. and Chap. 14. and 1 Cor. 16. 14. Is it not the advice even of the Holy Ghost Is it
to the policy and government of the Church no Church can be too strict Pag. 20. Though in other respects they ought to joyn according to the rule of Charity and not of Certainty as in administration of the Word and Sacraments as 1 Cor. 16. 14. Chap. 13. Chap. 10. 32 33. 2. It is asserted That for the same ends and reasons and respects alledged in the former they are justly strict and conscientious and teach it as a duty That all that are found and known to be men of approved fidelity within convenient bounds should thus incorporate and joyn themselves and to engage themselves in Covenant unto God for better security and deeper engagement unto all brotherly and Christian duties and to deal impartially in all such business as concerns them all for the glory of God and the Churches good and to be wise as serpents though innocent as doves P. 21 22. 3. It is asserted and proved at large That the Principles of Independents are stricter and neerer to the Scripture rules for edifying of the Church in that they do not limit the holy one of Israel to speak in publique by the learned onely P. 22 to 47 For proving Whereof 1. It is asserted from 1 Cor. 12. 7 to 12. That naturally and manifestly flows from hence That to whomsoever the manifestation of the Spirit is given it is given to such to profit withall Pag. 23. 2. It is proved against an objection to the contrary That such who have the Spirit of God and are spiritualiz'd thereby may discern all things yea the deep things of God as 1 Cor. 2. 10. 15. yea though they be unlearned in the tongues And that the manifestations of the Spirit may be evident and demonstrable even in these our days to such who are spiritual though not unto others as vers 6 7 8 9 10. Pag. 23. 24. 3. The particular gifts or notes or qualifications or operations or administrations are the chief of them produced from sacred Scripture whereby the manifestation of the Spirit of God and of power c. may be evident and demonstrable in such as are not of those that are learned in the Tongues nor graduates in the Schools even in these our days yea and that in such who do no miracles Pag. 24. 4. It is asserted and proved against an Objection That these particular gifts and administrations which are reckoned up by the Apostle Paul cannot be so counterfeited by the carnal but they may easily be discerned by those that are spiritual P. 24 25. And to that purpose there is divers Notes from sacred Scripture which being found in any do prove for certain and do evidently demonstrate that it is indeed even the Spirit of God that speaketh in them yea though they do no miracles Pag. 25. 1. The first from John 7. 18. Ibid. 2. From John 10. 10. 28. Pag. 26. 3. From James 1. 17 18. Ibid. 4. From John 16. 8. Ibid. 5. From 1 Cor. 4. 5. Chap. 14. 24 25. Ibid. 6. From John 3. 21. Ibid. 7. From Phil. 2. 15 16. Ephes 5. 13 14. Ibid. But that the chiefest of all these particulars or any that can be exhibited is a clear understanding and knowledg of God and of the sacred Scriptures and the secrets thereof and of the secrets and mysteries of his sacred Kingdom Because without all controversie great is the mysterie of godliness as the Apostle saith Col. 1. 26. 27 28. Rom. 16. 25. Ephes 3. 9. 2 Tim. 1. 10. Titus 1. 2. pag. 27. To which a Reason is rendred drawn from the contrary Luke 8. 10. Mark 4. 33 34. Mat. 13. Ibid. And a Consequence gathered backed with 1 Cor. 4. 5. Matth. 10. 19. Ibid. And an Objection answered to satisfie such who count it immodesty pag. 28. 1. And another to satisfie such who object That speaking unto men to Edification and Exhortation and Comfort is not properly to prophecy because prophecying is foreshewing of things to come which is fully answered and clearly vindicated that it is properly prophecying as the Apostle asserteth it from Heb. 11. 1. John 10. 10. 1 John 5. 11 12 13. 1 Cor. 14. 1 3 4. And the chief of all for the perfecting of the Saints and for the work of the Ministry and for the edification of the body of Christ Ephes 4. 11 12 13 14 15 16. pag. 29. 2. And secondly That it is a more present evidence and demonstration of the Spirit then shewing of things to come as Agabus did for till the things be come they do not manifest the Spirit of God pag. 29 30. 3. And thirdly The danger is shewed to those that despise or resist and disparage these things or ways c. or them that use them or to any authority that will not suffer it and give liberty to all them whose spirit God hath raised to build up the Churches in their most holy faith lest wrath be upon them from the Lord as Ezra 1. 5 6. Chap. 13. 16 23. Chap. 8. 22 23. Psal 2. pag. 31. 32 33. Yea that it is matter of dangerous consequence either to act or comply with such shew'd by many Reasons and all Objections answered fully which are too many and too large to abreviate pag. 47. 4 Assertion is concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to the 23. Chap. 4. 1 2. 12. with the Reasons that necessarily engage them so to stand which are unanswerable pag. 47. to 53. 5 Assertion is concerning their maintaining the Power and Kingdom and Supremacy of Christ in which it is shewed that they necessarily assume Democracy to maintain his Monarchy against Antichristian tyranny and usurpation pag. 53. to 56. 6 Assertion is That they are justly stricter in keeping themselves within their own sphere in not judging those that are without in the Apostles sense 1 Cor. 5. 12. in a spiritual way as Mat. 18. 15. to 21. pag. 56. 57 58. Having done with the Presbyterians for the time present here is three grand particulars instanced in against the Independents and punctually argued from Scripture grounds 1. First Concerning Ordination of Ministers and other Officers pag. 58. to 63. 2. Secondly Concerning the authoritative acting of an Assembly of Churches in the Name of God and the Lord Jesus Christ wherein is proved that withdrawing of Communion is not sufficient but they ought to proceed even to Excommunication yea even to Execration if their sin so deserve as for toleration of Idolatry Blasphemy and such haynous sins in their Church-Members or Officers pag. 63. to 68. 3. Thirdly Concerning their strictness in tryal of all whom they admit to partake of the Sacraments which is named pag. 68. but prosecuted and argued against them from pag. 72. to the end of the Book But betwixt pag. 68. and pag. 72. the Authors apprehensions partly abreviating what hath formerly been said are proposed briefly
and that as briefly as may be And shall cast in also even this poor mite into the Churches Treasury and that by way of proposal as ayming chiefely at the proper end which is the end of the Commandement as hath been said For without all controversie That which is the end of all the Commandements should be all our ends in all our endeavours and undertakings But the undoubted end of all the Commandements is doubtless Love out of a pure heart and good Conscience and Faith unfeigned This therefore being the proper end I shall hold it forth in all the means that I shall propose from the Law of God and shall carry it along in my own intention and also make it manifest as much as possible how such meanes properly tendeth to atchieve that end and how useful and necessary such means is to attain there unto the Lord assisting who is able to do it and to make it clear 1. And first then because it do appeare to be against Love To God above all and our Neighbours as our selves It is worthy to be rejected for even the whole Law is contained in this Yea what ever it be that is against Love is against God for God is Love and Love cometh of God and is shed abroad in our hearts by the holy Ghost and if we be partakers of this divine love which is shed in our hearts by the Holy Ghost We are made partakers of the godly nature and it is of all others the first and chiefest of those fruits of the Spirit and the most essentiall 1 Joh. 4. 7 8 12 13 16 17. And so is a clear evidence That God dwelleth in us and we in him for the love of God is essentially of God such love I meane as cometh of God 2. And secondly If it do appear to be against this love out of a pure heart it is also worthy to be rejected for what ever Law Doctrine or argument shall be proposed to oblige men to in purity either in heart or life It is without all controversie against the Law of God for Blessed are the pure in heart for they shall see God and men ought to keep themselves pure Mat. 5. 8. 1 Tim. 5. 22. Especially in heart for thereout cometh the issues of life 3. Thirdly if it be propos'd against a good Conscience it is worthy to be rejected as not included in the Law of God For all Laws Doctrines or Arguments whatsoever they are that would ingage us against a good Conscience manifestly grounded on the Word of God and of sound Doctrine that cannot be reproved we ought to reject them and yeeld no obedience nor approbation thereunto either in obedience unto men or to please them c. For we must not be men pleasers nor servants of men but obey God rather then men and ought to love and therefore serve and honor and please him rather then men For all the men in the whole Universe cannot by any meanes give men liberty of Conscience to commit sinne if their Conscience tell them and be convinced from the Law of God that they ought not to do it as Rom. 2. 11 12 13 14 15. But their Consciences will accuse and condemne them also and that in the day of Judgement when God shall Judge the secrets of men by JESUS CHRIST according to the Gospel Therefore as they cannot properly give men liberty of Conscince no more then save and exempt men from punishment due for their sinnes against Conscience they ought not to binde or engage men to obedience unto any Law against a good Conscience rightly grounded on the Law of God as hath been said But should give men libertie to be as strict and severe and as carefull and watchful and as inquisitive is they please how to keep a good Conscience voyd of offence both to God and men 4. Fourthly if any Law or argument or motion whatsoever shall be made against Faith to wit unfaigned Faith As that we should not beleeve or trust in God but in something else or that we should beleeve or put hope and confidence in any thing else or that we should not beleeve whatsoever he saith or proposeth to us in his sacred Word or biddeth us beleeve c. We ought to reject it yea though all the men and Churches in the World would ingage us to beleeve what they assert and resolve upon as being most able because wise and learned and because a multitude of Counsellors to determine and resolve what ought to be beleeved in such a case Yet if we certainly know that the Word of God affirmeth the contrary we ought to beleeve it and to reject their resolves and counsels and assertions be they what they will and must not conform nor comply with them nor approve the same But if an Angel from heaven or the whole world being become an Arrian should decree or teach us the Arrian heresie we should let him be accursed and so also for any other Doctrine then may be made manifest as it ought to be from sacred Scripture There is a time spoken of Zach. 13. when men shall be so zealous against false Prophets and false Prophesying that a mans father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesie Zach. 13. 1 2 3 4 5 6. We must therefore resolve to let God be true and every man a lyar and therefore rather to beleeve him then all and every or any man in the whole world And also we must and ought to draw neer unto God in full assurance of Faith not casting away our confidence in God which hath great recompence of reward for faith in God is of all other graces Love excepted the most chief and principal and the most essential for it is said of Faith and Love that they are in Christ Jesus yea though now in heaven It is not said that they were in Christ to wit when he was on earth but that they are in Christ Jesus for when the Apostle writ so of him he was ascended already into heaven yea and though he be in heaven yet he is said to dwel in mens hearts by Faith And therefore such faith may well be called a precious faith being so properly essential to the spirit of Christ as that where Faith dwelleth Christ also dwelleth properly and essentially even by his holy spirit for faith and love which are in Christ Jesus are not onely fruits but they are essentiall witnesses of his holy Spirit abiding in us He that beleeveth saith the Apostle hath the witnesse in himself 1 Joh. 5. 10. And so he that loveth it is also a witness that he is born of God and knoweth God Chap. 4. 7. and that he also dwelleth in us vers 12. and that he hath given us of his spirit vers 13. And so
them that beleeve Vers 22. And therefore is of greater and more profitable use for the edifying of the Church But wherefore or wherein is it more useful The Apostle answers and brings it in as a reason to wit For he that prophecyeth speaketh unto men to edification exhortation and comfort Consequ And therefore it follows That speaking unto men to edification and exhortation and comfort is of all other gifts the most useful and most to be desired and sought after and to be most esteemed and accounted of by the Church of God And so are all such who have that gift and do not hide it in a napkin but use it accordingly for the same end for which it is given whiles they keep unto sound doctrine that cannot be reproved and speak but according to the Law and Testimony and seek but onely and chiefly hi glory that sent them and that they might excel to the edifying of the Church and to convince the world of sin of righteousness and of judgment And if they contend earnestly if it be but for the faith that was once delivered to the Saints or do but stand and fast to the Christian Liberty where with Christ hath made us free and that they might not be entangled with yokes of bondage not be as men pleasers or servants of men after they are bought with a price provided they preach nor seek any liberty at all to do any evil either in word or deed nor to be contentious and disobedient to the Truth of God I say of such they are sent of God And whosoever resuseth resisteth disparageth disgraceth or despiseth such doth even the same to him that sent them And such of all others ought to be honâ—red even with double honor that both rule well and also labor in the word and doctrine by speaking unto men to edification and exhortation and comfort as hath been said And therefore all that are in authority ought to give liberty to all them whose spirit God hath raised to build up the Churches in their most holy Faith lest wrath be upon them from the Lord as Ezra 1. 5 6. and Chap. 7. 13 16 13. and Chap. 8. 22 23. and Psa 2. It is therefore a matter of dangerous consequence either to act or so much as seem to act or comply with such who doc exclude all from any spiritual ministration in the name of God and of the Lord Jesus Christ yea even in publique I mean that are not learned in the Tongues for they exclude it may be such as Peter and John and all the Church which was at Jerusalem who were all scattered abroad and went every where preathing the word See Acts 8. 1 4. Psa 2. throughout And the Apostle speaking to the Hebrews tells them That when for the time they ought to have been Teachers yet they had need to learn c. Heb. 5. 12. 1 Reas For what is it else but to limit the Holy one of Israel that he shall not speak but by the learned onely either in private or publique Who hath told us plainly That he hideth things from the wise and learned that he revealeth unto babes Luk. 10. 2. Reas And what is it else but clearly to oppose the Apostles rules given out for direction in such cases to wit 1. As every man hath received the gift so let him administer the same as good disposers of the manifold grace of God And 2. Let every man administer according to the measure or proportion of his Faith 3. And how dangerous is it to advise much less to compel any man to hide his talent in a napkin and not to suffer him to occupy with it for his masters advantage least it be taken from him yea though it be that man that hath but one poor Talent who doubtless ought to put it forth in his place and calling as well as those that have five or more see Heb. 10 22 to 26 c. Heb. 5. 12 to 15. c. 4. And how shall those things be made known to the Church that are on purpose hid from the wise and learned and onely revealed unto babes c. if we cannot be content to learn them at babes as good old Eli both did and was glad to do at the child Samuel And hath not God on purpose done it And chosen the base and foolish things of this world to confound the wise and the mighty c. as 1 Cor. 1. 2 27 28. 29. and Chap. 2. 11 12 13 14 on purpose I say Yea that no flesh should rejoyce in his presence but that he that glorieth might glory in the Lord. Was not the word of the Lord revealed unto the Childe Samuel rather then to good old Eli And did not Eldad and Midad prophesie in the Camp as well as the rest and as lawfully too the Spirit of the Lord coming upon them did Moses forbid them till he had blessed them or till their callings of God should be evidenced by miracles as Moses was and as some do expect or they will not heare an unlearned man see John 11. 9 10 11. John did no miracle though all men held John as a Prophet Or shall we charge them with immodestie for offering to preach without Ordination Was no Prophet accounted a Prophet but that wrought miracles or was ordained by men and learned in the tongues Look Joh. 10. 41. Was not Amos an Herdman and a gatherer of Sacamore fruit when the Lord took him and sent him to prophesie And do not his words good to them that walk uprightly by whomsoever he sendeth them Is it not lawful for the Lord Jesus Christ to thrust forth labourers into his harvest without Licence from the learned in the tongues Or doe not they that refuse whomsoever he sendeth refuse him Or is it lawful to forbid any whom he sendeth to preach unto men that they might be saved Like the wicked Jewes the salvation of souls being their chief end as the drift of their doctrine will easily shew Is it not lawfull for them that know the terror of the Lord to perswade men And should not every man administer according to the measure of his faith and be as good Stewards of the manifold grace of God as hath been said without licence from the learned in the tongues And must they but only be suffered to administer according to the measure and degrees of their learnedness and knowledge in the tongues meerely Have none the manifestation of the spirit but the learned in the tongues Or dare we cross the Apostle and say that the Manifestation of the Spirit is not given to every man to profit withal Or that the chief grace and gift of the Spirit and that which is most profitable and usefull to the Church for Edification and therefore most chiefly to be desired is not that men might prophesie Or what is this prophesying that is so much to be desired above all other gifts yea above the gift of tongues
Is it not speaking unto men to Edification and Exhortation and comfort 1 Cor. 14. 1 3. Is is not preferred before the gift of tongues How much more then is it to be prefer'd before Learnedness in the tongues which is onely taught by humane Document and is not given as a manifestation of the Spirit but is that which a carnal man that knoweth nothing neither can know any thing concerning spiritual things may attain unto 1 Cor. 2. 14. Therefore learnedness in the tongues being no manifestation of the Spirit at all is therefore no signe that men are called of God and sent to preach But he that hath prophesie let him prophesie according to the proportion of faith But who is this He that hath prophesie in the Apostles sence in this place But he that speaketh unto men to Edification and Exhortation and Comfort And yet further by way of Directory he giveth forth a most exact Rule to wit Quest But how and what order must be used Answ Let the Prophets speak two or three and let the rest judge And if any thing be revealed to another that sitteth by let the first hold his peace Quest But why so Answ For ye may all speake one by one that all may learn and all may be comforted vers 29 30 31. Quest But where and when and in what company must this be that the Prophets may all speak one by one Answ When the whole Church of the Corinthians was come together as vers 23 24 25 26 27. And therefore also when any whole Church rightly constituted as the Corinthians was are come together they may do the like Quest But were not this immodesty in these dayes when the whole Church is come together in some place and every one hath a Psalme hath Doctrine hath a Tongue hath Revelation hath an Interpretation That all these one by one should be communicated for the good of the whole as vers 26 27 31 32. all that are Prophets I meane for so is the Directory vers 29. 24. Answ Was this the practise of the Churches in the Primitive times by the Apostles direction Might all that were zealous of spiritual gifts seek that they might excell to the Edifying of the Church as vers 12. And must it therefore now be accounted immodesty because it is not the custome in our Churches before these times Yea must it be accounted immodesty to use the same liberty in those Churches which are of purpose so constituted that the gifts of al that are so qualified may be most useful and profitable unto all that all might learne and all might be comforted and all might be edified as vers 30. 31. And might grow in grace from faith to faith and from strength to strength till they come to be tall men and women in Jesus Christ as Psal 84. 7. Yea that holding the Head from which all the body by joynts and bands having nourishment ministred and knit together might the more increase with the increase of God as Coloss 2. 19. and Chap. 3. 12 13. to 18. And why should any member of the mystical body of Jesus Christ be therefore despised as uselesse and unprofitable because unlearned in the tongues Hath not God himself on purpose so provided and tempered the body together and given more honour to that part which lacked that there might be no Schisme in the body but that the members might learn to have the same care one of another Seeing the heat cannot say to the feet I have no need of you as Chap. 12. 13. c. to the end Proposing the usefulnesse and propriety and necessity of every member of our natural bodies to be as patterns unto bodies spiritual that all the members in their several places might be accounted of incouraged honoured comforted edified and esteemed of as they ought to be necessary and useful for the good of the whole shewing that the most feeble members ought not to be despised but as much as in us lieth honored and clothed with more abundant comeliness And every one called forth employed desired and deputed by such who can discern their proper gifts or fitness and abilities for the necessary use and good of the whole or of any other parts or members of the body to such employments as they are fittest for And this calling and deputation would take away all appearance or suspition of immodesty in any such members to what ever employment they are called unto But while it is otherwise and that the very constitution of our Presbyterian Churches require that none be admitted but that is so and so learned and that enters in by the learned's door It were immodesty to observe the Apostles rules in such Presbyterian Churches And it is no marvel if such who do it yea though in other Churches be accounted silly fellows and tubpreachers by the rude people who it may be account them as they did paul and others no better then mad as Vers 23. For they are so accounted and spoken of too and that by our grave Divines so reverendly they esteem of the gifts of God and of the graces of his Spirit which are the more perspicuous by how much more they are unlearned in the Tongues And therefore it is no marvel if it be so unto them all as is spoken in these Scriptures Isa 29. from the 9 to the end Micab 3. 5 6 7 8. Hosea 8. 12. Let them look to it that despise prophecying that resist and Spirit yea that like Jannes and Jambres resist the Truth and that despise but the least of those little ones that beleeve in Christ for they do despise and resist him and his sacred Truth And it is to be feared that many are guilty even of speaking words against the holy Ghost A dangerous sin as it needs must be that shall never be forgiven either in this life or in the life to come as Mat. 12 30 31 32. It is no marvel if such Ministers yea though the chiefest of all on the face of the earth have no manifest Vision as once it was in the days of Eli when they caused the people to despise the offering of the Lord even so I mean they cause the people to despise such service and offerings and sacrifice as God now requires as Rom 12. 1â— Rev. 1. 6. 1 Pet. 2. 7 8 9 10. For they that despise these things despise not men but God It is no marvel if they must be content either to learn it at babes or to be without and dye without knowledg as 1 Sam. 3. 1 17 18. Hos 4 5 6. Object But it will be objected That the like ways for edifying of the Church in these days that were practised in the Apostles times are not suitable now because that those extraordinary gifts are ceased Ans 1. I answer That the chief and most profitable of all those gifts for edifying of the Church is still on foot to wit Prophecying speaking unto men to edification and
wit All the Elect that are built upon Christ by a lively Faith are lively stones built up a spiritual house yea an holy Priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ 1 Pet. 2. 5. and Chap. 1. 2. So that all Beleevers are accounted as Priests even from their first ingrafting into Christ by faith in some respects as is before specified But as there was Priests of divers orders so also ought the true Beleevers to be distinguished I compare therefore the newly converted to the Levites in their minority till they came to years and all the grown Christians that are approved and experienced in the trade and practise of Christianity to the Levites when they came to years of discretion And all the Elders and Officers elected by the Church or that are full of the holy Ghost and of wisdom I compare to the Priests the sons of Aaron yea though they be of such as are not learned in Tongues if they have such gifts and qualifications as are manifestations of the Spirit of God And so the Ministers of God I compare to Aaron who in many things was above his sons as hath been said And who knoweth but the Lord Jesus Christ upon whose shoulder the Government lieth will govern his Church after these examples seeing the Apostle Peter doth thus compare them as resembling the Priesthood and not as resembling the Jewish Nation both Priests and People for that he doth not see also Mal. 4. 4. And then the danger lieth not against men unlearned that have the manifestation of the Spirit and of power least they should perish in the gainsaying of Korah because they take upon them being called by the Church to preach and administer in the name of God But the danger lies against such who are sensual having not the spirit and yet will take upon them ministerial functions in the name of God because they are learned in the Tongues and Graduates in the Schools Jude 11 18 19 20. See Zech. 12 13. Chap. These are strangers that may not come nigh c. as Numb 18. 4 22. But it will be objected That if unlearned men be suffered to preach they that are unlearned and unstable may wrest the Scriptures to their own destruction as 2 Pet. 3. 16 17. and may lead others into errors and schisms and cannot be hindered nor supprest neither can it otherwise be avoyded but men that know not the originall should ordinarily mis-understand dark places of Scripture and so like blinde guides lead men into the ditch Answ I answer that it is true That men that are both unle arned and unstable do and will wrest some places of Scripture and it cannot be avoyded but there will be false Teachers even amongst us in these days as well as there was false Prophets in the days of old as 2 Pet. 2. 1. And such also it may be as shall privily bring in damnable Heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And there is no security given out in Scripture That none that is learned in the Tongues should be of the number of these false teachers for men that are learned in the Tongues may be unstable and wrest the Scriptures and by how much the more they that are unstable are learned in the Tongues they are even so much the more dangerous if they should be suffered And therefore unstableness is a greater fault and more dangerous then unlearnedness in the Tongues And men may he learned in the Scriptures or unlearned either and yet learned in the Tongues Men ought not therefore to be inhibited to preach lest they should be unstable and wrest the Scriptures for then the learned as well as the unlearned should both be inhibited But such who being proved are found unstable and that they do wrest the Scriptures no man will deny but such may and ought to be inhibited when they are found out and convicted of error or of schism c. yea though they be of the learned But to inhibit men before were to censure and condemn men before they be heard And see Ezek 18. 20. The righteousness of the righteous ought to be upon him as a badg of honor but the wickedness of the wicked should but be upon himself But the best and surest way to prevent the sowing and spreading of Errors or Schisms is to give liberty that any whomsoever that preacheth in publique may in publique also be reprehended be they learned or unlearned if they preach erroneously in any Congregation that so the same Auditory that hears them preach any Error or Schism or false Doctrine may by just reprehension from clear Scripture-evidence be satisfied to the contrary and have such evil seed purged out quickly before it grow up or be spread any further for so it ought to be And those Churches are not rightly constituted where this liberty is either wanting or not in use when the Truth of God is wronged and wrested and turned into a lye and when his sacred Word is handled deceitfully and mis-applyed as it often is even by the learned in the Tongues that are unstable c. And yet no man allowed to reprehend them for it nor convince them of it at least not in publique And how then shall the same Auditory be purged from it if their reprehension be not as publique as the doctrine is preached For who knows that all the Congregation shall every one of them be assembled again and the doctrine may be such as may lead them to perdition and destruction both of their souls and bodies And this liberty being in use will doubtless make both the learned and unlearned a great deal more careful to keep unto sound doctrine that cannot be reproved And they that plead so much against liberty of preaching of men unlearned in the Tongues for fear of the spreading of errors and schisms and yet will not allow this publique liberty of reprehension as hath been said to prevent and avoyd and purge the same I can hardly beleeve that the spreading of Errors and Schisms is the chief cause that makes them zealous therein but some other by or self-respects which they will not own For no man that is zealous against such spreading gangrenes but he will allow and justifie and approve all possibe means to avoyd or stay them else he is not cordial in that respect And what means possibly can be more awful and more suitable and even necessary then publique reprehension of publique Errors The Apostle Paul reprehended Peter before them all Gal. 2. 14. And them that sin saith the Apostle rebuke before all that others also may fear 1 Tim. 5. 20. But it will be objected That it were an immodest part for any man to implead his Minister in the publique Congregation and might disgrace and disparage and dishonor him for ever Ans I answer That it is far greater immodesty in such Ministers to need to it