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
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
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
generally not understood Quest 2. But may not some men by means of good Education attain to a great measure of wisdom and knowledge even in spiritual things and so to the word of wisdom and of knowledge and to speak unto men to Edification and Exhortation and Comfort and yet not have the spirit of God nor his power evidently demonstrable as is asserted Answ I answer No For the natural man perceiveth not the things of God neither can he know them saith the Apostle because they are spiritually discerned And therefore he neither can know them nor speak of them feelingly and apprehensively but only Theoretically according to the largeness and capacity of his memory as he hath learned and is grounded in the principles of Religion and of Faith and Doctrine as it were in a Catachetical child-like manner who can keep to the words but know not the sence And doe by Art of memory speak in the same words and phrases and manner and form of doctrine with others But as for feeling apprehension and spiritual understanding and knowledge indeed of what they speak they are utterly uncapable whiles they want faith And this is easie to discern by their coldness on the one hand or their zeal on the other in delivery thereof And by their Emphatical or loose and light expressions and arguments and motives and meanes c. it is easie to discern whether a man speak in spirit that is to say whether it come from the heart and affection or but from the brain only Neither is it easie to counterfeit hearty affection but it may easily be discern'd that it is but forc'd A very Ideot may by strength of memory speak the bare words of a Sermon and rabble them over but he cannot keep to the distinct sense of every period according to the proper intended Emphasis or meaning thereof but may by improper periods and interceptions make the sence seem quite contrary to what it is indeed but a man that understands it and is apprehensively affected according to it can expresse it suitable to the true intent and meaning thereof Even just so it is betwixt men that are spiritual through faith in God and such as are carnal in all their expressions concerning spiritual things Obj. But though it be difficult and hard to counterfeit yet it may be done so as few or none can discern but they are as spiritual and as sound as others Qu. What notes therefore is there to prove for certain and that will evidence and demonstrate indeed that it is the spirit of God that speaks in such miracles excepted Ans There is many notes by which men may be known to speak in the Spirit and by the Spirit of God But some are more certain and infallible then others I shall therefore instance in some of the most certain And those that on purpose are given out by the Spirit of God as evident demonstrations of the same Spirit and of power c. 1. And first That note given out by the Lord Jesus Christ himself is an evident demonstration that men are sent of God and come not of themselves to wit seeking his glory if that do appeare For saith Christ He that commeth of himself seeketh his owne glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Joh. 7. 18. Their zeal therefore for the glory of God and self-denial is a manifestation of the Spirit of God 2. That Joh. 10. 10. The Thief commeth not but for to steale and to kill and to destroy But the good shepherd 〈◊〉 that they might have life and have it more abundantly to wit spiritual life so that a desire will appear in the good Shepherds that the sheep of Christ might have A spiritual life through faith and that they might be edified and built up further in the same faith even from strength to strength And rather then saile of this their ends they will not stick to lay down even their lives for the good of their sheep as vers 11. But will continue to build them up further in faith and love which are in Christ Jesus as vers 28. 3. The wisdom which is from above is first pure not dark and confused darkning the councell with words without knowledge but pure words Psalm 12. 6. 2. It is peaceable not wrangling and froward angry and contentious 3. It is gentle and meeke not sowre and proud and harsh and furious 4. It is easie to be intreated not self-willed and obstinate obdurate and implacable but ingenious and tractable 5. It is full of mercy and good fruits both in word and deed and not cruel and unmerciful pittiless and careless of doing good neither to the just nor unjust Look Jam. 17. 18. 4. It is the property of the holy Ghost when he cometh or by whomsoever he speaketh To convince the world of sin of righteousness and of judgement Joh. 16. 8. 5. And to lighten things that are hid in darknesse and make the councels of the hearts manifest as 1 Cor. 4. 5. and Chap. 14. 24 25. The first by a clear unfolding and interpreting of sacred Scriptures that are dark unto others and not formerly opened and this of all others is the most manifest evidence of the Spirit of God And secondly a speaking to the heart and to the souls and consciences of men discovring their very thoughts and councels And approving themselves to every mans conscience in the sight of God 6. Their comming to the light that their deeds might be made manifest that they are wrought in God is a cleare evidence that they do truth as John 3. 21. their end appearing to be such that they meane no falshood 7. Their shining forth as lights in the world and holding forth the word of life Phil. 2. 15. 16. Yea even the faithful word that cannot be reproved and making it manifest as they ought to do for therefore they are called the light of the world Marth 5. 14. For all things that are reproved are made manifest by the light for whatsoever doth make manifest is light Ephes 5. 13 14. But the chief of all these particulars is a cleare understanding and knowledge of God and of the sacred Scriptures and of the secrets and miseries of the Kingdom of God for without all controversie Great is the mystery of godlinesse as the Apostle saith Coloss 1. 26. 27 28. Rom. 16. 25. Ephes 3. 9. 2 Tim. 1. 10. Tit. 1. 2. 1. Pet. 1. 20. Reas For to them that are without and unbeleeving all things saith Christ are done in Parables Luke 8. 10. and Mar. 4. 33 34. Matth. 13. 11 12 to 18. How much more then are the secret mysteries of God and of Christ and of our spirituall union and communion with him which is onely spiritual through faith and love Parables and Misteries unto all such who have no knowledge of God at all but only as they have heard of him by the
not the will of our heavenly Father that we should study the things that make for peace and that might provoke unto Love Not unto Wrath nor to enmity nor hatred but that which is the end of the Commandment and the very life and strength of all Community and of the Commonwealth yea the happiness and felicity of all Kingdoms yea Governments whatsoever Civil or Ecclesiastical and the subjects thereof And it is the onely or at least the chief sign of the dwelling of God either in or amongst us If we love one another God dwelleth in us and his love is perfect in us for God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 12 16 20 21. And not onely so but it is a token of his blessing likewise for there the Lord commandeth the blessing yea even permanent blessing and that the chief of all to wit Life for evermore that is to say where there is unity of brethren and that they dwell so together Psa 133. and continue in their love And though it be true that in some good measure the Spirit of life from God is already entred into the two Witnesses and they are creeping up to stand upon their feet so that great fear is in measure faln upon them that saw and insulted over them as Rev. 11. 10 11. Yet let us never expect the approbation of God and to be called up to heaven nor to ascend in a cloud to such eminent respect in the Church universal which is meant by Heaven Vers 12. till faith and love which are the two proper and essential witnesses that are here meant be inspired into us by the Spirit of life from God and shall raise and advance us who are but the subjects in whom they recide and who are but the instruments in whom they act as a visible express of their invisible power and nature c. for the glory of God and the terror and amazement of all his adversaties for it is by faith if we prevail with God or do any thing worthy of respect with him or in the sight of men as Heb. 11. And faith worketh by love And he that beleeveth hath the witness in himself See 1 John 4. 7 8. So that if these two Witnesses be inspired into us and we be acted by them it will be indeed to the terror and amazement of all our enemies that are enemies of God And there shall be such an earthquake in the same hour as shall affright a remnant who shall give glory to the God of Heaven And we shall bear a part in that triumphant song Vers 15. to 18. And therefore Edifying one another in Faith and Love which are in Christ Jesus ought to be the end and chief endeavor of all our business in Church affairs as it is the end of the whole Law and as I hope in God it shall be mine Who am Your Brother in the Lord Jesus Ellis Bradshaw The Contents COntaining by way of preambulation the grounds and Rules according to which the following Discourse is held forth drawn from the end of the Commandment Which is love out of a pure heart and a good conscience and of faith unfeigned Pag. 1. 2. 3. 1. First shewing the end of the Commandment to be better in value and more to esteemed then the means to accomplish it and therefore ought to be chiesly eyed in all the way that leadeth thereunto 2. Secondly the Illustration and application of the foresaid end of the Commandment prescribed as foure Rules to try all Laws Arguments Doctrines motives by â—hether they lead properly to the end of the Commandment yea or no that so we might embrace or avoid them as we ought to do Pag. 4. 5. 6. 7. 3. Thirdly four grounds and arguments drawn from Scripture as intending and tending to a Reconciliation of the Churches of God in respect of the Government and Discipline there of Pa. 7. 1. The first from the lawfulness of Chastity or Marriage Pag. 8. 9. 2. The second from the lawfulness of community of goods amongst such who can so agree or the claiming of propriety amongst such who cannot Pag. 9. 10. 3. The third from the lawfulness of fasting and prayer or of eating and drinking Pag. 10. 11. 4. And the fourth from the lawfulness of such who think they ought of being of the strictest Sect of the true Religion such as were the Pharisecs or one more remisse such as was the Scribes Pag. 12. Intending chiefly hereby to clear that no man ought to blame anoother for being more strict and conscientious then he himself 〈◊〉 or it may be needs or ought to be his calling of God not ingaging him to it as it doth the other being bound in spirit to the quite contrary and in conscience both Pag. 12. And one the other part That those that are stricter ought not to blame such as are more remiss in some respects because for ought they know they are so ingaged and called of God and either bound in conscience or bound in spirit within their own Sphere Pag 12. Conseq The consequence where of being to this purpose That they ought not therefore to compel each other unto conformity either to the strictness of the one or the remisness of the other proving that the Magistrate ought to tollerate or suffer both and not to ingage them one against the other Pag. 12. 4. Fourthly The application of the aforesaid grounds and arguments to the matter in hand to wit to the Churches and the government thereof Pag. 13. 14. 15. 5. Fiftly First the application of the aforesaid grounds and conclusions by way of just reproofe unto both parties because they do not agree and live and love and carry as brethren Pag. 15. For which end the Rule of Charity is proposed and a little proscsecuted Pag. 16. 17. 18. 2. The punctual application of the precedent conclusions are briefly asserted first to the one and secondly to the other and a general consequence concluded thence Pag. 19. 6. An objection proposed and answered at large to wit that seeing Presbyteries plead that Independents Rules and ways of discipline are not more strict but more remisse and loose in many respects giving way for liberty of all Religious without controule by the Civil State as so they speak of them Pag. 19. It is answered at large That the Rules and Principles according to which they engage to act are manifestly stricter and lawfully too in divers particulars which are held forth in several assertions wherein likewise they are engaged in duty and conscience so to do Though it is not denyed but many Presbyterians are engaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present P. 20. 1. It is asserted That they are justly stricter with whom they do incorporate and joyn themselves in Church policy because that so far forth as their joyning together hath respect
all may erre and every one hath erred and it may be doth erre in some thing or other Then all and every particular man ought to fear himself lest he also do erre and that in such particulars wherein he thinketh that he justly opposeth and condemneth others And ought to search the Scriptures and to search the meaning of the Spirit even in the Scripture it self and to be sure of that before he be too confident and surious in opposition or judging of others as Hereticks c. He that thinketh he standeth take heed lest he fall He that thinketh he knoweth any thing knoweth nothing yet as he ought to know saith the Spirit of God Then we ought therefore to put on Charity which is the bond of perfectness and not to break off Love but upon sure grounds that they are enemies of God whom we so judge and censure c. But for more punctuall applycation of these precedent conclusions unto both Parties to wit to the Independents and Presbyterians I shall briefly assert these cleare consequences from the aforesaid grounds first to the one and then to the other And first then to the Presbyterians I assert as followeth in behalf of the Independents 1. That it is lawful yea and the bounden duty of some men to binde themselves to a stricter discipline then others need or ought to do The one being quallified through the grace of God and fitted for it and so manifestly ingaged and called of God so to do for the time present whiles they think they ought 2. To the Independents that the Presbyterians not being so qualified or disposed or called through the grace of God but manifestly ingaged to the quite contrary And as is it were bound in spirit within their own sphere or place or calling or way c. ought so to continue whiles they think they ought till they be convinced from Scripture grounds that it is their duty and that they are called of God to a stricter Rule and way of Discipline then they yet do practise or can freely embrace or engage to indure as witness the foure precedent examples Consiqu And therefore it followes That a stricter Discipline ought to be tollerated by the Civil State that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to do it provided alwaies that they do not offer to inforce others unto their way but only the freedom and liberty of themselves and of their own c. then ought to be imposed and made as a general and binding rule and way of Government to which all must necessarily be ingaged in or bound unto as hath been said before Object But it will be Objected seeing I propose this Assertion to the Presbyterians in behalf of Independents that it will be necessary that I shew wherein the Independents rules and ways of discipline are stricter then theirs for they are generally accounted by the Presbyterians more remiss and loose in many respects giving way for libertie of all Religions without controule by the Civil State as so they speak of them Answ I answer that their rules and principles according to which they engage to act are manfestly stricter and lawfully too in divers particulars wherein I shall briefly instance And wherein I thinke they are likewise ingaged in duty and conscience so to do though I will not deny but many Presbyterians are ingaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present 1. And first they are stricter with whom they incorporate and joyn themselves in Church policy And so far forth as any particular Church is politically joyned for the government thereof and for the good of the body in every respect A Church can never be too strict but the stricter the better and the more likely it is to be well ordered and governed and built both in faith and love and all other graces and vertues whatsoever that may tend for the benefit and good of the whole And therefore their principles are to admit none to be incorporated with them but men of approved fidelity Because according to their princples they having liberty and power in all Church affairs that are of joynt concernment and that respect them all as in Elections or Ejections Admissions or deprivations Receptions or Rejections Receiving in or casting out from amongst themselves they all having interest as members of the body have liberty and power for vote or sufferage as they are bound in conscience and can see just cause and render a reason of their faith hope or desires therein grounded upon Scripture evidence as so they ought to have They I say according to their principles having this power and liberty c. are bound to be strict with whom they incorporate and joyn themselves Lest by sway of vote things should be carryed Antichristian-wise to the dishonour of God and of the Church c. by male administration of all the Ordinances that concern them all to be carefull of in the sight of God For if men be admitted to have vote in Election of Ministers and Elders and Deacons c. that are not approved for ficelity and fitness to discern in some good measure whether they be men of good and honest report and full of the holy Ghost and of wisdom suitable for such a place they may cause the Election and Approbation of such as will defile the Church with corrupt doctrine and unsound principles and ways and manners to their own destruction And therefore all that are accounted to be truly religious are not fit to be incorporated as members of the body to have liberty and power in such respects till they come to ripeness and maturity of judgment in spiritual respects In like case as the Levites though they all were given as a gift unto Aaron and to his sons to do the service of the Tabernacle of the Congregation yet they were not to administer and wait on the service of the Tabernacle but from twenty and five years old and up wards And from the age of fifty years they were to cease waiting on the service thereof and should serve no more as Numb 8. 24 25 26. Clearly implying That onely in case of ripeness of judgment and ableness and fitness for such a business they ought to be used and admitted c. but not otherwise least they spoyl the Government of Discipline and Service that belongs unto them However notwithstanding all that are accounted to be truly religious ought to be admitted unto all the Ordinaces yea even to the Sacrament of the Lords Supper though never so weak in understanding and knowledg as all the Levites even during their minority yet Aaron was appointed to bring them with him for they might be present though they did no service And through they might not administer and do the service of the Tabernacle yet they might be admitted to come neer with
hearing of the eare or barely Theorettical without an eye of Faith Consiq Therefore it follows that he that speaketh understandingly and apprehensively of these secret Mysteries doth evidently demonstrate that he speaketh by the Spirit through the power and grace of the Spirit of God who onely revealeth and giveth understanding of the things of God as hath been said so that it is manifest that it is not they that speak but the Spirit of their Father that speaketh in them And by how much more they shall lighten things that are hid in darkness and make the councels of the hearts manifest as 1 Cor. 4. 5. by the cleare unfolding or interpretation of sacred Scripture and of the secrets thereof especially such as are dark and mystical and hid from others or that have not formerly been explained and opened or not convincingly as a cleer result producing an infallible assent By so much the more evident and demonstrable it is that it is not they that speak but the Spirit of their Father that speaketh in them Matth. 10. 19. 20. Yea that they are sent to speak or to declare those things being thrust forth even by the Spirit of Christ who dwelleth in them and being Lord of the harvest thrusteth forth Labourers into his Hanvest For how is it is possible that things that are hid from the wise and learned should be revealed even unto babes and to the foolish c. in respect with this world if they were not inspired and revealed unto them by the Spirit of God seeing they have not learned them by humane documents but from God onely Object But it will be objected That it were immodesty yea presumption and a tokâ—n of spiritual pride in men if they should so much as acknowledg much less affirm that they are taught of God and that immediatly by the inspiration of his blessed Spirit and that it is not they that speak but the Spirit of their Father that speaketh in them But especially for unlearned men that are but as babes compared with the wise and learned it were a shameful thing in them to do it above all compare Answ I answer If they understand and know such things as have been said even the secrets and mysteries of the Kingdom of God which they have not learned not bin taught of men To whom then should they ascribe the glory Ought they to ascribe it to their own wisdom Dare the learned ascribe their spiritual understanding and knowledge of God and of the things of God either to their own wisdom or their learnedness in the Tongues which a carnal man may attain unto that can know nothing of the things of God as hath been said Were this to give God the glory and to do it as of the ability that God administreth that in all things God might be glorified Were this to speak as the Oracle of God and in his name 1 Pet. 4. 11. Might not such justly expect the judgment of Herod to be struck with an Angel of the Lord and to be eaten up of worms because they give not the glory unto God of what they do or speak in his sacred name that is good or excellent and true c. And it is doubtful at least that such who utterly exclude all that are not learned in the tongues I mean from speaking unto men to edification and exhortation and comfort or from any ministration in the name of God in publique especially that they thereby intimate that their abilities for spiritual ministration are onely attained through learnedness in the Tongues for how else durst they be so bold as to limit the holy one of Israel that he shall not speak but by the learned onely Object But it will be objected That speaking unto men to edification and exhortation and comfort is not properly to prophecy for prophecying is properly foreshewing of things to come though such who prophecy do ordinarily also speak unto men to edification c. as well as prophecy of things to come Ans 1. I answer first That they that edifie the Church build them up in Faith and Faith is of things invisible and chiefly of things to come For Faith is the ground of things hoped for and the evidence of things not seen Heb. 11. 1. And therfore edifying or building men up further in the true faith and giving them better evidences and grounds of things hoped for from sacred testimonies is of all other the chiefest prophecying and most useful powerful and comfortable for giving life to the souls of men both in this life and in the life to come spiritual life I mean even joy and comfort unspeakable and full of glory See Joh. 10. 10. 28. and 1 Joh. 5. 11 12 13. Yea for perfecting of the Saints as Eph. 4. 11. to 16. 2. And as for the other as of foreshewing new things to come as Agabus prophecyed of the dearth and famine over all the world Though it be a part of prophecying not so ordinarily attainable and more difficult in these days yet it is not so needful nor useful as the other And though it be a more certain and evident demonstration of the sacred Spirit inspired into such when the thing is accomplished and come to pass yet that part of prophecying which the Apostle commends as the chief of all to wit speaking unto men to edification c. is both far more profitable and a clearer evidence for the time present of the Spirit of God then the other is And Therefore I say first it is the most present evidence and most immediate demonstration of the spirit and of power because foreshewing of things to come is no present and immediate evidence of it self till the things be come to pass that are in truth foreshewed though it is true that foreshewing of things to come is the very complement and perfection of prophecying and the most visible demonstration of the Spirit of God as Deut. 18. 22. and Joh. 16. 13. when the things are accomplished 2. But secondly yet this prophecying intended by the Apostle is the most useful and the most profitable of all other gifts for the edifying of the Church And therefore saith the Apostle Follow after Charity and desire spiritual gifts but chiefly that ye may prophecy 1 Cor 14. 1. And the reason is rendered Vers 3. because He that prophecyeth speaketh unto men to edification and exhortation and comfort which is the chief end of all gifts For all that are zealous of spiritual gifts should seek that they might excel to the edifying of the Church as Vers 12. Although the gift of tongues and so also foreshewing of things to come is a more evident demonstration to convince them that beleeve not as Vers 22. yet look the end of all gifts as 1 Cor. 14. 12. Ephes 4. 12. 1 Pet. 4. 10 11. Rom. 12. 6 7 8. for that should be our end But prophecying saith the Apostle serveth not for them that beleeve not but for
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