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
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
That we are made partakers of the godly nature 2 Pet. 1. 4. and have in some measure even the mind of Christ and the spirit of Christ though yet but in measure because of our finite capacities whereas in Christ even the fulness of the Godhead dwelleth bodily or rather essentially Therefore it follows That what ever Arguments or Laws or Doctrines make against Faith or that but tend to the weakning thereof or that would hinder our edifying and being built up in faith and love which are in Christ Jesus should utterly be rejected as ungodly unjust untrue opposite and contradictory to the Law of God and to his Sacred Word which is one and cannot be broken nor alleged properly for such an end And therefore these foure Rules may stand as cautions that we admit not any thing contrary hereunto though it should be urged and presented to us or proposed or commanded in the name of God or as being grounded on his sacred Word For it it crosse or oppose or would deprive us or make void to us this end of the Commandement to wit Love out of a pure heart and good conscience and faith unfained it is false and wicked and that which will not stand with the Law it self and therefore ought to be rejected of all good men And therefore with full purpose to keep to these Rules as the end also of what I do intend I shall further propose these ensuing Grounds and Arguments both as intending and tending to a Reconciliation and full Agreement of the Church of God in respect of Government and the Discipline thereof as hereafter follows 1 Ground is That it is lawful yea and the bounden duty of some men and of some women to be more abstenious from things lawful in themselves and to bind themselves to a stricter Discipline then others need to engage themselves or be bound unto or be absteniâ—us from Reas For it is the duty of some men and of some women to make themselves chaste for the Kingdom of Heavens sake Mat. 19 â—â— 1 Cor. 7. For the Kingdom of heavens sake that is to say That they might be more free both from the cares of this life and from all carnal engagements or disturbances or distractions and inducements whatsoever that might either trouble or molest them or engage their mindes or withdraw their affections or hinder their devotions both of bodies and spirits in respect of God But that they might fully consecrate and devote themselves both soules and bodies to the sacred government of his grace and spirit that the Kingdom of God by his grace and spirit might have full scope and dominion in them both of their soules and bodies and that they might more freely attend and waite on the Lord without separation or without disturbance or cumber or distraction by any meanes But might glorifie God both in their bodies and spirits And that with all their hearts with all their souls with all their minds and with all their strength as so the Law of God requires they should For this is the measure of our love to God that the Law requires and that Christ exemplified and commanded likewise that he that can receive this should receive it And it is also the Apostle Pauls advice by the spirit of God as better for such who can abstain that they should not marry if they had power over their own wills that is to say had they gift of continency as Matth. 19. 10 11. 1 Cor. 7. 37 38 39. 40. and this also the Apostle exemplified and wished that all men were even as he himself in that particular And thus therefore I hope that no man will deny but that it were better for some both men and women such especially who have the gift of continencie to abstain from Marriage and make themselves chaste for the Kingdom of Heavens sake but that they may thus doe It is good for such not to touch a Woman as 1 Cor. 7. 1. And yet for all this Marriage is honourable amongst all men and is ordained of God And some are called of God to that estate and do in that estate live a holy and a blameless life Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters Gen. 22. 24. Of whom it was witnessed That he had pleased God and that he was therefore translated that he should not see death Hebr. 11. 5. And it was lawfull for Peter to lead about a wife a sister and so for the brethren of the Lord and Cephas And Zachary and Elizabeth were both righteous before the God walking in the Commandements and Ordinances of the Lord blameless as Luke 1. 5 6. And David was a man after Gods own heart save in the matter of Vriah and yet had many Wives and Concubines And Adam in Innocency before he sinned had his wife and was commanded to be fruitfull and multiply and replenish the earth c. And how else should men be multiplied and succeed c. but by means of procreation as God hath ordained and appointed and called men as doubtless he hath some after this manner and some after that For it were a wicked Antichristian Doctrine to forbid to marry or to command to abstaine from meats which God hath commanded to be received with thanks-giving 1 Tim. 4. 3 4 5. But such who are so called and inclin'd for marriage are not very suitable for consociation with such-as make themselves chaste nor they for them in these respects 2. And secondly It is lawful for some to give all their goods unto the poor and to give their bodies to be burned 1 Cor. 13. 3. And in case when called of God and required so to do it is their duty For the young man in the Gospel ought to have done so as Christ advised him that he might be perfect And it had been good for him so to have done for in consideration thereof he might have had treasure in heaven and have followed Christ Math. 19. 21. And also Whosoever will save his life when Christ calleth him to part with it shall lose it but whosoever shall lose it for his sake shall finde it Math. 16. 24 25 26. and Math. 10. 32 33 34 35 36 37 38 39. And it is lawfull for such who are of one heart and of one soul to have all things common and not to title or claime any thing that any of such possesseth as his own Acts 4. 32. But such amongst such as are possessors of Lands may lawfully sell them and bring the price thereof and lay it down at the Ministers feet that distribution may be made unto every man amongst them according as he hath need as vers 34. 35. 37. but this community is only proper amongst such as are of one heart And yet for all this He that provideth not for his own especially them of his houshold he is worse then an Infidel And riches are given to some as great blessings
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
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
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
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
and to give just occasion by dealing immodestly with the Truth of God to the disgrace and disparagement and dishonor of God in respect of whom and for maintenance of whose Truth we must not know either father or mother son or daughter Minister or Master brother or friend but to undervalue disgrace dishonor disparage yea and even hate them in comparison thereof and rather then baulk the Truth that concerns the good of immortal souls especially in case when it may endanger the loss of souls so precious is the Redemption of souls and their continuance for ever and of so high esteem ought the glory of God to be valued of us He that valueth himself or his own honor or grace and glory yea or his own life better then the Truth and the Glory of God deserveth no better but shame and dishonor for his self-ish ends and pride c. And he that doth truth and cometh to the light that his deeds may be made manifest that they are wrought in God He will be desirous to be tryed by the touchstone even the Truth it self and will love him better that lets him see his error in such a case then him that flattereth with his lips or holdeth his tongue and lets him run on in erroneous paths either in life or doctrine And it is a sign that such men do evil that hate the light and that will not abide the tryal by the touchstone in as open and publique a place as they have held forth doctrine provided always that it be done with meekness in a loving way as it ought to be for so saith the Apostle Let all your things be done in love And that there be also a free acknowledgment by them that do it of their own weaknesses and subjection of themselves to all or any Error and to be likewise tempted and drawn aside and that they onely stand and are upheld by the Grace of God of his free accord and with a clear manifestation of such material and weighty causes and considerations moving them thereunto as are of greater value and consequence then the credit and reputation and honor due unto such a Minister for it ought not to be done upon slight occasion but matters of weight and such as will over-ballance all the shame and disgrace that may possibly fall upon such a Minister And it is a signe that men come of themselves and are not sent of God if they seek their own glory or if their own glory be so near and dear unto them that they cannot be content to undervalue it to the glory of God or to his sacred truth if they cannot be content to let God be true and every man a lyar but will rather oppose the truth of God then acknowledg themselves to have erred from the truth Jam. 5. 19 20. It is a shrewd sign that there is in such men a spice of that pride that exalteth the Pope above all that is called God or that is worshipped Who arrogateth power and dominion to himself as if he could not erre for all men must beleeve what he asserteth and punctually obey his commands and decrees though never so untrue or unjust c. Yea though quite contrary to the word of God and to the light of reason Or else they must be Excommucate out of their Churches oh horrible pride and yet a spice thereof is doubtlesse to be found in all men by nature And in the natures of many that yet notwithstanding have the grace of God for they are partly flesh and partly Spirit and it is rare to finde out such a man as can deny himself and take up his crosse and follow Christ fully That can endure the cross and despise the shame for men can very hardly endure to be crost yea though they cross and oppose even the truth of God how much lesse then would they endure the cross and the shame and spitting And they cannot endure to be despised and dishonoured when they doe despise and dishonour God How much less then can they despise the shame in respect of the honour and glory of God But it will be objected that if this were suffered any man that would might implead the Minister if he think he erre even when he hath preached the truth of God And so many raise controversies of disputation when ever they please to disturbe and trouble the Congregations amongst which there are some that are weake that ought to be received but not unto controversies of disputation I answer as before that it ought not to be done but in matters of weight that may be clearly evinced from the Word of God And if any oppose or contradict the truth either through malice or ignorance It may minister occasion to such a Minister to convince gain-sayers and then the shame and dishonour will light on them and the truth of God be the more splendorous in that respect and if it be done of malice his malice that doth it will be discovered and if it be through ignorance he may be convinced and better informed and will have cause of thankfulness both to God and the Minister that hath converted him and resolved his doubts But if it were the custom that Judicious men might not onely in case of erronious Doctrine but of things dark and mysterious that are not fully cleared in their ministration put them on by way of question or desire them to illustrate or clear such a point or inlarge themselves in profitable points and confirm them better It might be very profitable to the Church of God For the people will more regard and consider better of such particular points as have been the subject of such discourse and are as it were vindicated and concluded upon and so confirmed against all objections or obscurities whatsoever even in the publike Congregation and by the most Judicious in reputation amongst them then of other particulars And this also would be a meanes to debar all such from usurping the Ministry that are not able for it and to convince gainsayers and stop their mouths and to maintain also and vindicate the truth Yea it would be a means to seclude all such as are not men of self-denying spirits such as the Lord Jesus requires that such should be if they would attaine to be his Disciples especially his Ministers 4. The Independent principles are likewise stricter in standing fast to such Christian Liberties in other respects wherewith Jesus Christ hath made us free Then the ways and principles or at least the practises of Presbyterians will suffer 1. As first concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to 23. Chap. 4. 1 2. 12 c. For as it is granted by All That in case of necessitie as when a Church liveth where it cannot govern in a Presbyterial way in a Classical and Synodical manner because there is no Churches to combine with within
came to his Baptisme I have need saith he to be baptized of thee and commest thou to me But our Saviour answered that he should let be now because that thus it became them to fulfil all Righteousnesse And the Reason was because in common reputation at that time Iohn was greater then he For all men held that Iohn was a Prophet But Christ as yet had not shewed forth his glory in so eminent a manner as to be so esteemed Object But it is objected That a Church of beleevers or a company of the Presbytery are in comon reputation greater then one to wit any one man whom they may ordain and so in that respect The lesse is blessed of the greater as Hebr. 6. 7. For two saith Solomon are better then oNe And the promise is made unto two or three Mat. 18. Therefore it follows if two or three be preferred to one that a whole Church of faithful men are better then two or three and greater in esteem and their prayers or blessings are the more likely to be valide and effectual And therefore it is not unfit in that respect but proper and comely and so much the more hopeful that such their blessing through faith in God will be effectual though they want the assistance of some more eminent men then such yet are whom they do ordain The prayer of a righteous man availeth much saith James if it be fervent Jam. 5. 16. And how much more available may we expect the prayers of a whole Church will be with God as it was when Peter was in prison Act. 12. 5. Ans I answer briefly That it is not unlawful but may be done and not improperly in case of necessity as hath been said But first observe That the addition of some more eminent men to be as it were the mouth and hands of such a whole Church doth not deminish but encrease their number of faithful men if such can be obtain'd to assist them therein and so by their own Argument so much greater blessings are likely to be conferred at their request And it may he sometimes that the prayers of some one man being more earnest then the rest may obtain the blessing or some particular request rather then all the rest as it is said of Elias James 5. 17. 18. and 2 Kings 2. 12. The Charrets and Horsemen of Israel Reas For it is not because of the number of Intercessors nor because of the righteousness only of such or so many as shall pray unto him that he grants their request but it is rather because of their faithfulness and fervency in such very particular for which they pray as Jam. 1. 6 7 8. Chap. 5. 16. For it sometimes falls out that men that are the most faithful ordinarily yet may in some particulars be more diffident then the weakest so that their faith failing them they begin to sink as Peter on the water though he had walked already through the power of God yet the sight of a storm struck him into doubts and you know the place where it is said of Christ himself That he could do no great works there because of their unbelief And therefore it is not the bare form of ordination though administred by never so many or never so eminent men that can prevail for a blessing on such or such a man but it is the fervency and faithfulness of such who do ordain them that obtains the blessing for by how much stronger men are in faith in that very particular so much the more powerful they are with God to obtain his blessing and the presence and power of the Holy Ghost to be in greater measure conferred upon him to enlarge and enable him for such a work and for service to his name in such an office And therefore such men who in the general apprehension of such a Church are the most faithful and fervent in spirit that can be obtain'd and the most inward and familiar with God ought to be requested and sought unto by such a Church to assist them in ordination of any such officer and to be their mouth and hands unto God even the mouth and hands of the whole Church who as it is granted ought to be present and to joyn in prayer together with them And thus to do is not to aliene their own liberties in that respect for they may do it themselves in case of necessity as hath been said when there is not to be had more eminent and faithful men then is amongst themselves or if they cannot obtain them For it doth not take such liberties from them nor power to use them in case of necessity because that others assist them at their request no more then another Minister praying or preaching together with them at their request takes away from them their proper liberty of praying themselves And therefore I shall much wonder if any godly consciencious man shall oppose this doctrine though the custom hath been as they were instructed by some of their Ministers to practise otherwise yea and though I also speak it in behalf of those of the Presbyterial way for I do not speak it in behalf of men but in behalf of the truth which I ought to esteem before all the men on the face of the earth I therefore speak it because I beleeve that thus it becometh them to fulfil all righteousness For greatness in reputation ought to be preferred in such publike Ministrations above greatness in deed for Christ was greater in deed then John the Baptist though not in Reputation at the time of his Baptism and therefore so it became them to fulfill all righteousness Mat. 3. 24 15. For without all contradiction the less is blessed of the greater in ordinary ways at least of the greater in Reputation John had need to be baptized of Christ the less of the greater to this Christ assents but John was greater in Reputation at that present time therefore it became them rather to follow the general Reputation then the inherent power for Baptization wherein subsisted the greatness in deed in respect of power For the Original of Power is only in God 1 Cor. 3. 5. Not not in him that planteth nor in him that watereth And is but apprehended or fetched out by faith as by an immediate hand and accordingly administred according to the strength or measure of faith in such an Instrument by whom such blessing or benefit whatsoever is mediately administred It was not properly the spirit of Moses that was put upon the Elders Numb 11. though it was so called Vers 17. even the Spirit that was on him but it was more properly even the Spirit of the Lord as Vers 29. that rested on the Elders and on Moses both and in that respect only it is properly said That the Lord took off the Spirit that was on him and put it upon them as Vers 25. 26 17. for it was no other but the self-same Spirit even the
but it will appear like the other chaff and again there is some other chaff that is so like wheat that you can hardly discern it till you know it by the weight and so it is likewise with men not infallibly guided they cannot discern to judg at all by the Rule of Certainty and therefore of necessity they must only judg by the Rule of Charity Till the Lord himself shall come and sit as a Refiner and Purifier of siver and shall restore all things as Mal. 3. 3. Chap. 4. 5. 6. I mean in Spirit first to restore all things before that great and fearful Day of the Lord for every mans work shall be tryed by fire to wit the fire of his Spirit of what sort it is and this Day of the Lord is near at hand the fire is a little already kindled and the light thereof doth a little shine but our gross combustibles are long in kindling and there is much water cast upon them by such who should blow them to make them flame yet such waters shall be dryed up to their prejudice and loss though they may be saved themselves It will be objected That the promise runs both to Abraham and his seed and therefore the seal of Circumcision must needs be applyed to all Abrahams seed in their generations till the coming of Christ who was that peculiar Seed in which all Nations yea all families of the earth should be blessed But now the promise and so the Covenant runs but to them and their seed that are of the faith of Abraham who in that respect is the father of us all they that are of faith the same are the children of Abraham but not the other Argu. But wicked men that have lived all their life long where the Gospel hath been preached and yet live not only as Infidels but rather like Athists How is the Promise and Covenant properly sealed unto them or to their seed save only so many of them as the Lord our God shall call How shall it so so much as seem 〈◊〉 to apply it to their children especially considering they do it but of custom more then conscience when they bring their children And this custom was it may be chiefly incur'd by the Laws and Canons of the Church formerly in use to which impulsive means was adjoyned so that if they had not brought them they might for ought they knew have been excommunicate both out of Church and Markets for so far the Excommunications after Aggravations were extended and how then shall we know their desires to have them baptized now are so much as cordial much less can it be known that they are so much as meer historical Believers that continue so obstinately prophane after so much preaching which they have long heard and the Gospel read which all that were ordined to eternal life believed at the first preaching of it in the primitive times and how then shall we so much as think that they believe the Scripture or any such thing as salvation in Christ either temporal or eternal Ans I answer What know we but their children are elected and are of those to which God will shew mercy What know we but some of their Predecessors were such as loved God and kept his Commandments and therefore the Promise of shewing mercy unto thousands in them that so do is ground of hopes unto them Exod. 20. And besides the Promise runs but to the children of Believers that are of Faith for those only are the children of Abraham and then it will necessarily follow that so many of those children of Believers that prove not Believers but prophane must not have their children baptized no more then the other till they come to years and do desire it themselves being Believers also which will condemn some Independents practise and enforce them to yield either to the one or the other or at least wise that if such as bring their children to be baptized can but prove that any of their Predecessors even to a thousand generations have loved God and kept his Commandments they must bantize them as well as such children of prophane parents that were both born and educated under faithful Parents for their profanness is so much the more gross and obstinate and incorrigible by how much better means and cause they have had of amendment of life And therefore grant the one and you lose the other Object But it will be objected that all that were baptized in the Primitive times as Act. 2. 41. were admitted likewise unto all Ordinances if at years of discretion as Act. 2. 41 42. it is said that They that were baptized as vers 41. continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers as vers 42 c. Conseq Now then it will necessarily follow that none were admitted unto baptisme but that were likewise admittable unto all Ordinances if at years of discretion and therefore none ought now to have their children baptized but that are admitted one or both parents to the Sacament of the Supper Considering both Ordinances are alike sacred as appeares from these Primitive examples Ans I answer true and so we ought to account them in respect of administring them to any at years of discretion And as for the childen of such If you grant the one the other is confessed But the difference still doth hold as before whether men should be admitted and their children likewise upon profession of faith meerly historical or upon the holding forth of justifying faith as visible beleever Concerning which I am of opinion as is before shewed but desire that both parties might in this respect without offence or hart-burnings each unto others walk in love and by the Rule of Charity without judging or censuring each other as every man thinketh and is fully perswaded in his own heart as before God and not as following men though never so eminent in other respects for they are not infallible And this is certain that we read not in Scripture of any at all that desired baptisme that were put put back And it is not safe to act on principles that are not grounded there but on the other part all that gladly received the Word without any more trial even three thousand souls were added to the Church in one day Act. 41. they had no time for any great trial of so many But the the arguments being so strong on both sides especially concerning baptisme so that many godly and grave Divines and holy men are fully perswaded in their very souls and consciences that they ought to doe the quite contrary one to the other in this respect It therefore followes that neither of them ought to compel each other to their own principles nor ways herein neither ought the Magistate to authorize the one against the other but leave them both at liberty in these respects to be stricter or remisser as they think they ought seeing a full and clear and satisfactory result cannot easily be produced from sacred Scripture to which all must necessarily assent unto For to Impel unto either by Civil power were manifest tyranny over the very consciences of the one or the other and therefore ought not to be done but as they tender the wrath and displeasure of God and will expect his judgement who having begun will also make an end Deut. 32. 41 to 44. 1 Sam. 3. 12 13 14 Ps 2. If such be of the seed of the Jews spiritual Jews I mean See Ester 6. 13. for he is not a Jew that is one outward as Rom. 2. 28 29. I have more particulars to propose betwixt them tending to unity concerning other points wherein they are at variance which I could not conveniently include in one volumne as the case stands with me at this time But I purpose God willing with all possible speed to put them forth proposing them as in my apprehension an infallible result from sacred Scriptures clearly deduced by unanswerable arguments 1. What kind of Civil Government was commended to the Jews by the Lord himself as the best form or way of Government for them to establish in their Common-wealth of all other who were his peculiarly beloved people above all the Nations under heaven 2. How far forth the Magistrate ought to compel by force and power to the keeping of the Law to wit the Moral Law of God And how far forth it is not lawful to use any force in that respect 3. What is the best Rule to observe and use and the most proper and warrantable to assure an honourable and liberal maintenance to all Godly and faithful Ministers of the Gospel of Christ FINIS