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
having the manifestation of the Spirit both lawfully may and ought to desire the office of Bishop as a worthy work or any such office or liberty in the Church whereby they might be useful or profitable to the same any kind of way For as the manifestation of the Spirit is given to every man to profit withall so to profit the Church ought likewise to be their end and the desire and endeavour of all that have such gifts and they may and ought even to seek occasions that they might doe good and desire of God that they might be sent as the good Prophet Isaia when his lips had been touched with a coal from the Altar and that his iniquity was taken away and his sin purged he readily answered the Lord even before he had his message Here am I send me Isai 6. 6 7 8 9. And they that are zealous of spiritual gifts ought to seek that they might excel to the edifying of the Church And such whose end is only the Edifying of the Church ought not to be restrained but rather put on and encouraged and called forth by such who can and do discerne their proper gifts and abilities for the same to such employments and ministrations as they are fittest for and might be most useful in for the good of all or any part thereof 1. I say therefore we may justly compare all such who have the manifestations of the Spirit to Aaron and his sons and they are all fitted and qualified on purpose for spiritual ministration or profit to the Church in one kinde or other as their gifts and abilities are fittest for and ought to be called and consecrated thereunto and suffered to administer as occasion serves and as need requires He that hath prophesie ought to prophesie according to the proportion of Faith or ministry should wait on his ministry or he that teacheth on teaching or he that exhorteth on exhortation he that giveth should do it with simplicity he that ruleth with diligence and he that sheweth mercy with cheerfulnesse Rom. 12. 6 7 8. One way or other such who have the gifts though differing one from another ought to use them for the edifying and good and benefit of the Church and ought not to hide their talents in napkins but to occupy with them for their masters profit And he whomsoever that despiseth these things despiseth not man but God who hath given unto some that are unlearned in the tongues even his holy Spirit 1 Thess 4. 8. 2. And secondly We may justly compare all the rest of beleevers that as yet for the present have no such gifts or manifestations of the Spirit to all the rest of the Tribe of Levie Who thought they did not beare the iniquity of the Sanctuary and the iniquity of their Priesthood nor minister before the Tabernacle of witness nor might not come nigh the vessels of the Sanctuary and the Altar lest they should die Yet Aaron was appointed to bring them with him that they might be joyned unto him and minister unto him And keep his charge and the charge of all the Tabernacle of the Congregation for all the service of the Tabernacle Whereas a stranger might not come neer unto them But Aaron and his Sons must keep the charge of the Sanctuarie and the charge of the Altar that there might be no wrath any more upon the children of Israel As there had formerly been occasioned by the rebellion of Corah and in part of all the Congregation Numb 18. 2 3 4 5 and Chap. 16. 45. For as the Lord told Aaron that behold he had taken their brethren the Levites from among the children of Israel to them they were given as a gift for the Lord to doe the service of the Congregation But he and his Sons with him should keep the Priests office for every thing of the Altar and within the vaile and that they should serve for he had given their Priests office unto them as a service or gift And the stranger that came nigh should be put to death as Chap. 18. 6 7. Even so we may justly say behold the Lord hath taken all true beleevers from amongst their neighbours and give them as a gift of the Lord to be joyned with the Ministers and other Officers in the Church of God to do the services of the Congregation and to keep all the charge of the Church in all outward respects as for receiving in or shutting out from the publike assembly joyntly with them But the Ministers and Officers are to keep the charge of all within the vaile as of the Word and Sacraments which they are to administer in the name of God and of the Lord Jesus Christ and to take care that none be admitted but such who are outwardly or at least professedly clean having their hearts purified through faith and repentance c. Though yet this always provided that as the Levites Levit. 8. 14 15 16 18 19. Thought they all were given as a gift unto Aaron and his Sons to do the service of the Tabernacle of the Congregation Yet they were not admitted to administer and wait on the service of the Tabernacle of the Congregation but from 25 years old and upwards and from the age of 50 years they should cease waiting on the service thereof and should serve no more but should minister with their brethren in the Tabernacle of the Congregation to keep the charge as Numb 8. 24 25 26. Even so also Though all beleevers are given as a gift to the Ministers and Officers of the Church to be joyned with them in opening and shutting in binding and loosing in all such respects as concern the whole Church for the good of all as when all must receive or all reject all approve or dis-allow all elect or eject c. because that all are accessary or joyntly ingaged in such generall business as members of the body 1 Cor. 3. 16 17. Yet they are not admittable in this respect neither till they come to ripeness and maturity of judgement in Christianity and be established in the faith and in the trade and practise of Christianity in all duties belonging thereunto for there is a childhood and minority as well in grace as nature 1 Cor. 3. 1 2. And therefore saith the Apostle Receive the weak but not unto doubtful disputations Rom. 14. Even so say I the weake ought to be received but not to intermeddle in doubtful Elections or Ejections c. in which they have no skill nor judgement and experience in For so the wisdom of God accounted fit to appoint the Levites in such like service and respects that belonged to their charge Lest by any means their service and office should be despised through male-administration or childish ignorance or defection and therefore they must not administer till they came to the age of 25. Years c. And therefore to conclude an abrevate from all these comparisons It is thus much in effect Abrev. To
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
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
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
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