the rest and to offer for themselves though not for others as the rest of the Priests as Numb 18. 1 2 3 4 5 Chap. 16. 45. So that whatsoever concerned but themselves onely they might come neer and approach to do it whereas no stranger might intermeddle though they might do no service that concerned the Tabernacle till they came to years But of this more fully in another place 2. And secondly As they are stricter with whom they do incorporate and joyn themselves for these respects Even so for the same ends and respects they are very strict and conscientious and ought so to be that all that are found and known to be men of approved fidelity should thus incorporate and joyn themselves I say their principles are that all ought so to do that live not too remote but within convenient bounds and in convenient numbers for frequent assembling of themselves together and to engage themselves in Covenant unto God in these respects and unto all brotherly and Christian duties for better security and deeper engagement both to God and men not to deal unfaithfully in all such business as concerns them all but without partiality or respect of persons as before God and the Lord Jesus Christ and the Elect Angels And all the account will be little enough in things that concern the good of their souls and the souls of posterities that may yet succeed to the end of the world for whom they ought to provide and be careful for that the Gospel of peace and of glad tydings and all the Ordinances might be preached and administred when they are gone in power and purity as well as to themselves And to beware of dogs and evil workers and wolves c. and as much as possible to keep them out least ungodly men being crept in should turn the grace of God into wantonness c. And this Gospel of peace being a pearl so invaluable as it were easie to shew in every respect can never be guarded with too great security or deep engagement nor too strictly kept from being soyled or defiled with the hands of men And though it be true that the men of this world are wiser in their generations and for conservation of their own liberties priviledges pearls and estates and to confirm and secure them even to their posterities after them if possible for ever then the Children of light as Luk. 16. 8. Mat. 7. 24 25. And may justly also rise up in judgment and condemn our folly and carelessness herein Yet no man will say but that the children of light ought to be as wise in their generations and in their precious things and in the things of God and that concern their souls for so we ought even to be wise as servants though innocent as Doves And therefore to incorporate such as stand approved and are men of fidelity within convenient bounds is doubtless the duty of all and every such in times of liberty for publique administration of the Ordinances of God and for Government and Discipline And in times of persecution at the least privately they ought so to do without being restrained by the civil State and limited and kept within parochial bonds against their Christian liberties and duties also both to God and men 3. And thirdly The principles of Independents are stricter and neerer to the Scripture rules for edifying of the Church They do not limit the holy one of Israel to speak in publike by the learned onely For first as the Apostle saith The manisestation of the Spirit is given to every man to profit withal 1 Cor. 11. 7. Assertion From whence it naturally and manifestly flows That to whomsoever the manifestation of the Spirit is given it is given to such to profit withal It is objected That the manifestation of the Spirit are not so evident and perspicuous in these days as in the primitive times and the witnessing thereunto by miracles is ceased and therefore we may easily be deceived especially such who are unlearned and unstable are easily deceived Ans 1. I answer first Whether any now adays hath the manifestations of the Spirit yea or no yet this assertion is true for it doth not assert either Ans 2. Secondly I answer That if the manifestations of the Spirit be not evident and demonstrable in these days how can even the learned Ministers preach as they ought and as the Apostles did in the clear evidence and demonstration of the Spirit and of power That so mens faith might not need to stand in the wisdom of men but in the power of God 1 Cor. 2. 4. 5. Ans 3. Thirdly Though for want of the witnessing thereunto by miracles those who are carnal and do not beleeve cannot discern the manifestations of the Spirit and the power of God whereby men speak as Vers 8 14. Yet for all that they may speak wisdom among them that are perfect yea even the wisdom of God in a mystery even the hidden wisdom which God hath ordained before the world unto their glory and those secret mysteries which eye hath not seen neither ear heard c. which God hath prepared for them that love him he doth reveal unto such by his Spirit Vers 6 7 8 to 16. Consequence Such therefore though they be unlearned in the Tongues I mean who having received the Spirit of God are thereby spiritualiz'd may discern all things as Vers 10 15. yea even the deep things of God Therefore it follows That the manifestations of the Spirit may be evident and demonstrable even now in these days to such who are spiritualiz'd through faith in God though not to the carnal or worldly c. who do account these spiritual things foolishness as Vers 14. and wanting an eye of Faith cannot discern them because they are invisible For as the light of the body is the eye Matth. 6. 22 23. so the light of the Soul whereby and where-through it understandeth or discerneth spiritual and invisible things is the eye of Faith For as God himself being invisible is only seen or comprehended and known through Fatih so are also the things of God undiscernable without Faith Heb. 11. Quest 1. But in what particular gifts or qualifications or administrations or operations are the manifestations of the Spirit of God and of power evident and demonstrable in any that are not learned in the tongues now in these days Answ I answer that many of those yea and the chief of all those that are reckoned up by the Apostle and are by him asserted as manifestations of the Spirit 1 Cor. 12. 8 9 10. and Chap. 13. 3. are doubtless evident and demonstrable in some unlearned in the tongues even in these days As 1. The word of Wisdom 2. The word of Knowledg 3. Faith 4. Prophesying to wit in speaking unto men to edification and exhortation and comfort which is the chief of all 5. Discerning of Spirits 6. Interpretation of Scriptures that are dark and mysterious and
righteous judgement We are not allowed to account them as enemies but to admonish them as brethren yea though they so far disobey even the Apostles sayings as that we are necessarily ingaged to Withdraw from them as 2 Thes 3. 6. And therefore woe unto such what ever they be whether Presbyterians or Independants that shall resist the truth of which they are convinced and shal through partial respects to their own parts seek the destruction either of other and remain implacable and malign and hate and despise their brethren because in every respect they cannot accord to be of their minds nor walk with them just in their ways when yet not withstanding if partiallity do not blind their eyes they may both see faults in their own ways in which they are engaged which no engagement ought to bind them to maintain or abide in after they are discovered but they ought freely to confess their faults each to others as James 4. 11. 12. Chap. 5. 16. being convinced of them and both of them ought to consent freely to the wholesom words of our Lord and Saviour even Jesus Christ and to the doctrine which is according to godliness not to teach otherwise but if any do the Apostle telleth us plainly and we are apt to beleeve it That such are puft up and know nothing but dote about questions and strifes of words whereof cometh envy strife railing evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness And biddeth Timothy from such to withdraw himself as 1 Tim. 6. 3 4 5. And we are apt to do as he advised Timothy for if it was good for Timothy it is in all liklihood good for us also and how shall we think such men honest that will not approve of the things that are honest as the Apostle injoyneth them in another place For it is not enough not to oppose or resist and speak against such things but they ought to approve them and testifie their assent and agreement thereunto so far forth as they are apparently honest or true c. else they do implicitely oppose and resist them or shew their unwillingness to embrace and obey them and that they are stubborn and rebellious and even at enmity with God in those respects because he crosseth them even in their own devices and ways c. And doubtless many good men in these our days are deeply engaged in this very sin and yet we are not allowed to judg and censure them as enemies and Apostates but should love and pity and pray for them considering our selves as also subject to the same failings Beloved Brethren The Scripture is clear concerning Jonas that he was a Prophet of the Lord and was immediately called and sent of God as a choyce and famous man to prophesie against Nineve and yet because that he knew the goodness and mercy of God and that upon repentance he would pardon he was unwilling even to preach the preaching which the Lord commanded him in all likelihood lest his future prophecying should be the worse credited and how rebelliously he carryed and demeaned himself till he was forced through extremity by the power of God to submit unto him and humble himself and out of the belly of hell even to cry unto him And after all that being but a little afflicted for want of the gourd how passionately angry and teeny he was and durst profess stubbornly even in the presence of God speaking it vocably unto him that he did well to be angry even to the very death like a man desperate and as he had been at enmity even with God himself and yet he was doubtless a man inspired with the Spirit of God and very intimate and familiar with him Look for this Jonas 4. And therefore strange is the temper and natural frailties and dispositions by nature of some good men Nay who can we read of almost in Scripture though never so holy and fully inspired but we may read likewise of their failings and infirmities and of some of their gross and notorious sins as David in the matter of Uriah Peter in his dissimulation and building up that by his practise which he destroyed by his doctrine and Paul had his infirmities and Pricks in the flesh after his conversion and calling to the Ministry Elias also was a man subject to like passions as the Apostles were who confessed themselves subject to like passions as others Acts 14. 15. and yet they were men full of faith and of the Holy Ghost so was Barnabas so was Peter so were all the Apostles and many others in whom we might instance and it would be useful to determine from murder or hating of their brethren which is no better then man-slaughter as 1 John 3. 5. which many are too apt to take liberty to do because they see some faults and miscarriages in them as if it were a ground fully sufficient to excuse their malice because they have some spots yea some flesh as well as spirit And they will not beleeve that any such have the Spirit of God because they have also a spirit of flesh a Law in their members by which they are led captive against the Law of their minds for they will not consider that they have but the Spirit of God in measure And that it is needful they be sometimes left to their own strength that they might remember and freely acknowledg by whose strength they stand and give the glory to God for who is there but is apt to think that their mountains are made strong so that they shall never be moved and to judg and censure and condemn their brethren and say of themselves like the proud Pharisee We are not like other men If they should not sometimes have pricks in the flesh and messengers of Satan sent to buffet them a little matter will puss us up and therefore it is that the Apostle admonisheth that he that thinketh he standeth should take special heed lest he fall For by how much the more confident any man is in his own strength by so much the more likely he is to fall And by how much the more severe rigorous censorious or uncharitable any man is in judging of others by so much the more likely and sure he is so to fall himself as to be justly culpable of the same or worse then those whom he judged condemned and censured And therefore it is That Christ himself hath admonished us Judg not that you be not judged Mat. 7. 1 2 c. Rom. 2. 1 to the end Chap. 7. and Chap. 14. And should not they that are strong bear the infirmities of the weak but they must please themselves Should not every one of us please his neighbor in that which is good to edification as Christ himself also did Rom. 15. 1 2 3. and Chap. 14. and 1 Cor. 16. 14. Is it not the advice even of the Holy Ghost Is it
and that as briefly as may be And shall cast in also even this poor mite into the Churches Treasury and that by way of proposal as ayming chiefely at the proper end which is the end of the Commandement as hath been said For without all controversie That which is the end of all the Commandements should be all our ends in all our endeavours and undertakings But the undoubted end of all the Commandements is doubtless Love out of a pure heart and good Conscience and Faith unfeigned This therefore being the proper end I shall hold it forth in all the means that I shall propose from the Law of God and shall carry it along in my own intention and also make it manifest as much as possible how such meanes properly tendeth to atchieve that end and how useful and necessary such means is to attain there unto the Lord assisting who is able to do it and to make it clear 1. And first then because it do appeare to be against Love To God above all and our Neighbours as our selves It is worthy to be rejected for even the whole Law is contained in this Yea what ever it be that is against Love is against God for God is Love and Love cometh of God and is shed abroad in our hearts by the holy Ghost and if we be partakers of this divine love which is shed in our hearts by the Holy Ghost We are made partakers of the godly nature and it is of all others the first and chiefest of those fruits of the Spirit and the most essentiall 1 Joh. 4. 7 8 12 13 16 17. And so is a clear evidence That God dwelleth in us and we in him for the love of God is essentially of God such love I meane as cometh of God 2. And secondly If it do appear to be against this love out of a pure heart it is also worthy to be rejected for what ever Law Doctrine or argument shall be proposed to oblige men to in purity either in heart or life It is without all controversie against the Law of God for Blessed are the pure in heart for they shall see God and men ought to keep themselves pure Mat. 5. 8. 1 Tim. 5. 22. Especially in heart for thereout cometh the issues of life 3. Thirdly if it be propos'd against a good Conscience it is worthy to be rejected as not included in the Law of God For all Laws Doctrines or Arguments whatsoever they are that would ingage us against a good Conscience manifestly grounded on the Word of God and of sound Doctrine that cannot be reproved we ought to reject them and yeeld no obedience nor approbation thereunto either in obedience unto men or to please them c. For we must not be men pleasers nor servants of men but obey God rather then men and ought to love and therefore serve and honor and please him rather then men For all the men in the whole Universe cannot by any meanes give men liberty of Conscience to commit sinne if their Conscience tell them and be convinced from the Law of God that they ought not to do it as Rom. 2. 11 12 13 14 15. But their Consciences will accuse and condemne them also and that in the day of Judgement when God shall Judge the secrets of men by JESUS CHRIST according to the Gospel Therefore as they cannot properly give men liberty of Conscince no more then save and exempt men from punishment due for their sinnes against Conscience they ought not to binde or engage men to obedience unto any Law against a good Conscience rightly grounded on the Law of God as hath been said But should give men libertie to be as strict and severe and as carefull and watchful and as inquisitive is they please how to keep a good Conscience voyd of offence both to God and men 4. Fourthly if any Law or argument or motion whatsoever shall be made against Faith to wit unfaigned Faith As that we should not beleeve or trust in God but in something else or that we should beleeve or put hope and confidence in any thing else or that we should not beleeve whatsoever he saith or proposeth to us in his sacred Word or biddeth us beleeve c. We ought to reject it yea though all the men and Churches in the World would ingage us to beleeve what they assert and resolve upon as being most able because wise and learned and because a multitude of Counsellors to determine and resolve what ought to be beleeved in such a case Yet if we certainly know that the Word of God affirmeth the contrary we ought to beleeve it and to reject their resolves and counsels and assertions be they what they will and must not conform nor comply with them nor approve the same But if an Angel from heaven or the whole world being become an Arrian should decree or teach us the Arrian heresie we should let him be accursed and so also for any other Doctrine then may be made manifest as it ought to be from sacred Scripture There is a time spoken of Zach. 13. when men shall be so zealous against false Prophets and false Prophesying that a mans father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesie Zach. 13. 1 2 3 4 5 6. We must therefore resolve to let God be true and every man a lyar and therefore rather to beleeve him then all and every or any man in the whole world And also we must and ought to draw neer unto God in full assurance of Faith not casting away our confidence in God which hath great recompence of reward for faith in God is of all other graces Love excepted the most chief and principal and the most essential for it is said of Faith and Love that they are in Christ Jesus yea though now in heaven It is not said that they were in Christ to wit when he was on earth but that they are in Christ Jesus for when the Apostle writ so of him he was ascended already into heaven yea and though he be in heaven yet he is said to dwel in mens hearts by Faith And therefore such faith may well be called a precious faith being so properly essential to the spirit of Christ as that where Faith dwelleth Christ also dwelleth properly and essentially even by his holy spirit for faith and love which are in Christ Jesus are not onely fruits but they are essentiall witnesses of his holy Spirit abiding in us He that beleeveth saith the Apostle hath the witnesse in himself 1 Joh. 5. 10. And so he that loveth it is also a witness that he is born of God and knoweth God Chap. 4. 7. and that he also dwelleth in us vers 12. and that he hath given us of his spirit vers 13. And so
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
by way of Result and then Objections answered concerning this main difference about admission to the Sacraments and other particulars before named to the end of the Book FOrasmuch as the Author doth in all things hold forth Charity which is the bond of perfectness Col. 3. 14. and that we are bound to prove all things hold fast that which is good 1 Thes 5. 21. Therefore I say unto the ensuing Treatise Imprimatur THEODORE JENNINGS August 9. 1649. An Husbandmans Harrow to pull down the Ridges of the Presbyteriall Government and to smooth a little the Independent that both they and others might walk together upon plaine Scripture grounds without stumbling on the Ridgeness of either or both THe end of a thing saith wise Solomon is better then the beginning thereof Therefore it follows that the end of a thing ought chiefly to be eyed as a mark to shoot at yea as the complement and perfection of all endeavours and means and waies to attain such end And so likewise the Apostle Paul by the spirit of God giveth us clearely to understand That the end of the Commandement is love out of a pure heart and a good Conscience and Faith unfained 1 Tim. 1. 5. From which we may justly argue That if Love c. be the end of the Commandement And if the end be better then the means to attain it Cons Then the means for the accomplishment and that should lead unto or acquire such an end ought not to be pleaded or set against nor valued and esteemed above the end Reas For then it utterly frustrates and makes the meanes void if we rob or spoile it of its proper end And so both end and means are utterly vain Instan As for Instance he that pleadeth the Law against Justice or Legality of proceedings in matter of State against the good and peace and safety of the people He pleadeth against both the Law and justice and against the good and safety of the people And not only so but he disparageth the Law and legall proceedings As if they intended not or at least were not able to attaine their end but were made on purpose to obstruct such Justice as ought to be their end for which they are made And though it is true that the Law of God being of absolute perfection can never properly be so pleaded yet unjustly and improperly it both may and is though it ought not so to be but the quite contrary as hath been said But how much more ought the Lawes of men being not absolutely perfect nor sufficently wise to attain their end never to be pleaded but with chief reference and cleare respect to the end thereof So that he that objects or pleads them at all should hold forth with them even the end it self and should make it manifest how the Law he pleadeth tendeth as a means to acquire unto or bring about such end Lest he plead the Law against Justice as some have done though deeply learned in the Laws of the Land Endangering thereby to establish Arbitrary Tyrannicall power greater then before concerning which there is enough already and at large exprest to the whole Kingdom Only this I add that I cannot but wonder how any rationall man can ever desire such enslaving power or delight to use it if he had it granted considering 1. First they can never rationally nor justly expect nor be certainly assured of the cordial affection of any such subjects who are but subjected by Arbitrary cruel and tyrannical power For all subjection that is but meerly enforc'd is evidently clear to be defective in love 2. Secondly all meer force by power c. is so far short of provoking unto love or any cordial affection or honor indeed as that it dis-ingageth and repels the affection and force of love and of all proper uniting principles and quite diverteth them into enmity and hatred and dis-esteem especially in case when the honor and service which is forc'd unto is not just and proper but undue unsuitable and more then just and without desert 3. Thirdly as the Scripture speaks for a man to seek his own glory is not glory no it is his shame for when pride commeth then cometh shame and it is not only lawful but even the bounden duty of them that love the Lord to hate evil as pride and arrogancie and the evill way And even the mouth that speaketh proud things they ought to hate 4. Fourthly What honor is it or what glory or renown for a man to Rule and have the command yea or to sway a Scepter over a Kingdom of slaves Were it not his shame amongst Kingdoms of men And what renown could he possibly get in time of Wars by leading forth his slaves to battel to engage them in service against Armies of men Would they not cowardly desert him and leave him naked rather then lose their lives which are alwaies deare unto slavish men they are alwaies so ignoble and of such timorous spirits in case of danger And then also in regard they are not ingaged nor bound cordially unto him through personall love and of their voluntary accord but enslav'd through force they will not care if they find an opportunity for their owne safety and release from him if they sell him into the hands of their greatest enemies or lay violent hands on his person themselves as it often is yea and for the most part there is few Tyrants that escape murther or just execution but it is their end By the just judgement of the merciful God who loveth mercy but hateth cruelty wrong and tyranny and will avenge it though justice faile in the hands of men one time or other look Isai 14. 18 19 20 21 22 23. Look also vers 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17. For the same measure that men mete unto others the same shall be measured unto them again But why should I wonder to see us all prone to be ambitious proud haughty seeing we are not fully and throughly rational but in a great measure lead with sensuality But were we throughly rational how could we be proud that are dust and ashes and know our selves such and that we are but mortal Seeing he alone who is the only Potentate the King of Kings and Lord of Lords hath immortality and dwelleth in light which is inaccessible which no man can approach unto whom no man hath seen nor can see to whom alone be ascribed honour and power everlasting Amen Amen But thus much briefly by way of Introduction or preambulation to what I chiefly intend to fall upon as of all points most meet and necessary to be insisted on in these contentious quarrellous and perillous times I mean in regard of that great dissention that is now amongst us about the Churches Government and discipline c. Concerning which I shall endeavour through the grace of God to keep close to the principles that I have premised
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
all may erre and every one hath erred and it may be doth erre in some thing or other Then all and every particular man ought to fear himself lest he also do erre and that in such particulars wherein he thinketh that he justly opposeth and condemneth others And ought to search the Scriptures and to search the meaning of the Spirit even in the Scripture it self and to be sure of that before he be too confident and surious in opposition or judging of others as Hereticks c. He that thinketh he standeth take heed lest he fall He that thinketh he knoweth any thing knoweth nothing yet as he ought to know saith the Spirit of God Then we ought therefore to put on Charity which is the bond of perfectness and not to break off Love but upon sure grounds that they are enemies of God whom we so judge and censure c. But for more punctuall applycation of these precedent conclusions unto both Parties to wit to the Independents and Presbyterians I shall briefly assert these cleare consequences from the aforesaid grounds first to the one and then to the other And first then to the Presbyterians I assert as followeth in behalf of the Independents 1. That it is lawful yea and the bounden duty of some men to binde themselves to a stricter discipline then others need or ought to do The one being quallified through the grace of God and fitted for it and so manifestly ingaged and called of God so to do for the time present whiles they think they ought 2. To the Independents that the Presbyterians not being so qualified or disposed or called through the grace of God but manifestly ingaged to the quite contrary And as is it were bound in spirit within their own sphere or place or calling or way c. ought so to continue whiles they think they ought till they be convinced from Scripture grounds that it is their duty and that they are called of God to a stricter Rule and way of Discipline then they yet do practise or can freely embrace or engage to indure as witness the foure precedent examples Consiqu And therefore it followes That a stricter Discipline ought to be tollerated by the Civil State that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to do it provided alwaies that they do not offer to inforce others unto their way but only the freedom and liberty of themselves and of their own c. then ought to be imposed and made as a general and binding rule and way of Government to which all must necessarily be ingaged in or bound unto as hath been said before Object But it will be Objected seeing I propose this Assertion to the Presbyterians in behalf of Independents that it will be necessary that I shew wherein the Independents rules and ways of discipline are stricter then theirs for they are generally accounted by the Presbyterians more remiss and loose in many respects giving way for libertie of all Religions without controule by the Civil State as so they speak of them Answ I answer that their rules and principles according to which they engage to act are manfestly stricter and lawfully too in divers particulars wherein I shall briefly instance And wherein I thinke they are likewise ingaged in duty and conscience so to do though I will not deny but many Presbyterians are ingaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present 1. And first they are stricter with whom they incorporate and joyn themselves in Church policy And so far forth as any particular Church is politically joyned for the government thereof and for the good of the body in every respect A Church can never be too strict but the stricter the better and the more likely it is to be well ordered and governed and built both in faith and love and all other graces and vertues whatsoever that may tend for the benefit and good of the whole And therefore their principles are to admit none to be incorporated with them but men of approved fidelity Because according to their princples they having liberty and power in all Church affairs that are of joynt concernment and that respect them all as in Elections or Ejections Admissions or deprivations Receptions or Rejections Receiving in or casting out from amongst themselves they all having interest as members of the body have liberty and power for vote or sufferage as they are bound in conscience and can see just cause and render a reason of their faith hope or desires therein grounded upon Scripture evidence as so they ought to have They I say according to their principles having this power and liberty c. are bound to be strict with whom they incorporate and joyn themselves Lest by sway of vote things should be carryed Antichristian-wise to the dishonour of God and of the Church c. by male administration of all the Ordinances that concern them all to be carefull of in the sight of God For if men be admitted to have vote in Election of Ministers and Elders and Deacons c. that are not approved for ficelity and fitness to discern in some good measure whether they be men of good and honest report and full of the holy Ghost and of wisdom suitable for such a place they may cause the Election and Approbation of such as will defile the Church with corrupt doctrine and unsound principles and ways and manners to their own destruction And therefore all that are accounted to be truly religious are not fit to be incorporated as members of the body to have liberty and power in such respects till they come to ripeness and maturity of judgment in spiritual respects In like case as the Levites though they all were given as a gift unto Aaron and to his sons to do the service of the Tabernacle of the Congregation yet they were not to administer and wait on the service of the Tabernacle but from twenty and five years old and up wards And from the age of fifty years they were to cease waiting on the service thereof and should serve no more as Numb 8. 24 25 26. Clearly implying That onely in case of ripeness of judgment and ableness and fitness for such a business they ought to be used and admitted c. but not otherwise least they spoyl the Government of Discipline and Service that belongs unto them However notwithstanding all that are accounted to be truly religious ought to be admitted unto all the Ordinaces yea even to the Sacrament of the Lords Supper though never so weak in understanding and knowledg as all the Levites even during their minority yet Aaron was appointed to bring them with him for they might be present though they did no service And through they might not administer and do the service of the Tabernacle yet they might be admitted to come neer with
them that beleeve Vers 22. And therefore is of greater and more profitable use for the edifying of the Church But wherefore or wherein is it more useful The Apostle answers and brings it in as a reason to wit For he that prophecyeth speaketh unto men to edification exhortation and comfort Consequ And therefore it follows That speaking unto men to edification and exhortation and comfort is of all other gifts the most useful and most to be desired and sought after and to be most esteemed and accounted of by the Church of God And so are all such who have that gift and do not hide it in a napkin but use it accordingly for the same end for which it is given whiles they keep unto sound doctrine that cannot be reproved and speak but according to the Law and Testimony and seek but onely and chiefly hi glory that sent them and that they might excel to the edifying of the Church and to convince the world of sin of righteousness and of judgment And if they contend earnestly if it be but for the faith that was once delivered to the Saints or do but stand and fast to the Christian Liberty where with Christ hath made us free and that they might not be entangled with yokes of bondage not be as men pleasers or servants of men after they are bought with a price provided they preach nor seek any liberty at all to do any evil either in word or deed nor to be contentious and disobedient to the Truth of God I say of such they are sent of God And whosoever resuseth resisteth disparageth disgraceth or despiseth such doth even the same to him that sent them And such of all others ought to be honâ—red even with double honor that both rule well and also labor in the word and doctrine by speaking unto men to edification and exhortation and comfort as hath been said And therefore all that are in authority ought to give liberty to all them whose spirit God hath raised to build up the Churches in their most holy Faith lest wrath be upon them from the Lord as Ezra 1. 5 6. and Chap. 7. 13 16 13. and Chap. 8. 22 23. and Psa 2. It is therefore a matter of dangerous consequence either to act or so much as seem to act or comply with such who doc exclude all from any spiritual ministration in the name of God and of the Lord Jesus Christ yea even in publique I mean that are not learned in the Tongues for they exclude it may be such as Peter and John and all the Church which was at Jerusalem who were all scattered abroad and went every where preathing the word See Acts 8. 1 4. Psa 2. throughout And the Apostle speaking to the Hebrews tells them That when for the time they ought to have been Teachers yet they had need to learn c. Heb. 5. 12. 1 Reas For what is it else but to limit the Holy one of Israel that he shall not speak but by the learned onely either in private or publique Who hath told us plainly That he hideth things from the wise and learned that he revealeth unto babes Luk. 10. 2. Reas And what is it else but clearly to oppose the Apostles rules given out for direction in such cases to wit 1. As every man hath received the gift so let him administer the same as good disposers of the manifold grace of God And 2. Let every man administer according to the measure or proportion of his Faith 3. And how dangerous is it to advise much less to compel any man to hide his talent in a napkin and not to suffer him to occupy with it for his masters advantage least it be taken from him yea though it be that man that hath but one poor Talent who doubtless ought to put it forth in his place and calling as well as those that have five or more see Heb. 10 22 to 26 c. Heb. 5. 12 to 15. c. 4. And how shall those things be made known to the Church that are on purpose hid from the wise and learned and onely revealed unto babes c. if we cannot be content to learn them at babes as good old Eli both did and was glad to do at the child Samuel And hath not God on purpose done it And chosen the base and foolish things of this world to confound the wise and the mighty c. as 1 Cor. 1. 2 27 28. 29. and Chap. 2. 11 12 13 14 on purpose I say Yea that no flesh should rejoyce in his presence but that he that glorieth might glory in the Lord. Was not the word of the Lord revealed unto the Childe Samuel rather then to good old Eli And did not Eldad and Midad prophesie in the Camp as well as the rest and as lawfully too the Spirit of the Lord coming upon them did Moses forbid them till he had blessed them or till their callings of God should be evidenced by miracles as Moses was and as some do expect or they will not heare an unlearned man see John 11. 9 10 11. John did no miracle though all men held John as a Prophet Or shall we charge them with immodestie for offering to preach without Ordination Was no Prophet accounted a Prophet but that wrought miracles or was ordained by men and learned in the tongues Look Joh. 10. 41. Was not Amos an Herdman and a gatherer of Sacamore fruit when the Lord took him and sent him to prophesie And do not his words good to them that walk uprightly by whomsoever he sendeth them Is it not lawful for the Lord Jesus Christ to thrust forth labourers into his harvest without Licence from the learned in the tongues Or doe not they that refuse whomsoever he sendeth refuse him Or is it lawful to forbid any whom he sendeth to preach unto men that they might be saved Like the wicked Jewes the salvation of souls being their chief end as the drift of their doctrine will easily shew Is it not lawfull for them that know the terror of the Lord to perswade men And should not every man administer according to the measure of his faith and be as good Stewards of the manifold grace of God as hath been said without licence from the learned in the tongues And must they but only be suffered to administer according to the measure and degrees of their learnedness and knowledge in the tongues meerely Have none the manifestation of the spirit but the learned in the tongues Or dare we cross the Apostle and say that the Manifestation of the Spirit is not given to every man to profit withal Or that the chief grace and gift of the Spirit and that which is most profitable and usefull to the Church for Edification and therefore most chiefly to be desired is not that men might prophesie Or what is this prophesying that is so much to be desired above all other gifts yea above the gift of tongues
Is it not speaking unto men to Edification and Exhortation and comfort 1 Cor. 14. 1 3. Is is not preferred before the gift of tongues How much more then is it to be prefer'd before Learnedness in the tongues which is onely taught by humane Document and is not given as a manifestation of the Spirit but is that which a carnal man that knoweth nothing neither can know any thing concerning spiritual things may attain unto 1 Cor. 2. 14. Therefore learnedness in the tongues being no manifestation of the Spirit at all is therefore no signe that men are called of God and sent to preach But he that hath prophesie let him prophesie according to the proportion of faith But who is this He that hath prophesie in the Apostles sence in this place But he that speaketh unto men to Edification and Exhortation and Comfort And yet further by way of Directory he giveth forth a most exact Rule to wit Quest But how and what order must be used Answ Let the Prophets speak two or three and let the rest judge And if any thing be revealed to another that sitteth by let the first hold his peace Quest But why so Answ For ye may all speake one by one that all may learn and all may be comforted vers 29 30 31. Quest But where and when and in what company must this be that the Prophets may all speak one by one Answ When the whole Church of the Corinthians was come together as vers 23 24 25 26 27. And therefore also when any whole Church rightly constituted as the Corinthians was are come together they may do the like Quest But were not this immodesty in these dayes when the whole Church is come together in some place and every one hath a Psalme hath Doctrine hath a Tongue hath Revelation hath an Interpretation That all these one by one should be communicated for the good of the whole as vers 26 27 31 32. all that are Prophets I meane for so is the Directory vers 29. 24. Answ Was this the practise of the Churches in the Primitive times by the Apostles direction Might all that were zealous of spiritual gifts seek that they might excell to the Edifying of the Church as vers 12. And must it therefore now be accounted immodesty because it is not the custome in our Churches before these times Yea must it be accounted immodesty to use the same liberty in those Churches which are of purpose so constituted that the gifts of al that are so qualified may be most useful and profitable unto all that all might learne and all might be comforted and all might be edified as vers 30. 31. And might grow in grace from faith to faith and from strength to strength till they come to be tall men and women in Jesus Christ as Psal 84. 7. Yea that holding the Head from which all the body by joynts and bands having nourishment ministred and knit together might the more increase with the increase of God as Coloss 2. 19. and Chap. 3. 12 13. to 18. And why should any member of the mystical body of Jesus Christ be therefore despised as uselesse and unprofitable because unlearned in the tongues Hath not God himself on purpose so provided and tempered the body together and given more honour to that part which lacked that there might be no Schisme in the body but that the members might learn to have the same care one of another Seeing the heat cannot say to the feet I have no need of you as Chap. 12. 13. c. to the end Proposing the usefulnesse and propriety and necessity of every member of our natural bodies to be as patterns unto bodies spiritual that all the members in their several places might be accounted of incouraged honoured comforted edified and esteemed of as they ought to be necessary and useful for the good of the whole shewing that the most feeble members ought not to be despised but as much as in us lieth honored and clothed with more abundant comeliness And every one called forth employed desired and deputed by such who can discern their proper gifts or fitness and abilities for the necessary use and good of the whole or of any other parts or members of the body to such employments as they are fittest for And this calling and deputation would take away all appearance or suspition of immodesty in any such members to what ever employment they are called unto But while it is otherwise and that the very constitution of our Presbyterian Churches require that none be admitted but that is so and so learned and that enters in by the learned's door It were immodesty to observe the Apostles rules in such Presbyterian Churches And it is no marvel if such who do it yea though in other Churches be accounted silly fellows and tubpreachers by the rude people who it may be account them as they did paul and others no better then mad as Vers 23. For they are so accounted and spoken of too and that by our grave Divines so reverendly they esteem of the gifts of God and of the graces of his Spirit which are the more perspicuous by how much more they are unlearned in the Tongues And therefore it is no marvel if it be so unto them all as is spoken in these Scriptures Isa 29. from the 9 to the end Micab 3. 5 6 7 8. Hosea 8. 12. Let them look to it that despise prophecying that resist and Spirit yea that like Jannes and Jambres resist the Truth and that despise but the least of those little ones that beleeve in Christ for they do despise and resist him and his sacred Truth And it is to be feared that many are guilty even of speaking words against the holy Ghost A dangerous sin as it needs must be that shall never be forgiven either in this life or in the life to come as Mat. 12 30 31 32. It is no marvel if such Ministers yea though the chiefest of all on the face of the earth have no manifest Vision as once it was in the days of Eli when they caused the people to despise the offering of the Lord even so I mean they cause the people to despise such service and offerings and sacrifice as God now requires as Rom 12. 1â— Rev. 1. 6. 1 Pet. 2. 7 8 9 10. For they that despise these things despise not men but God It is no marvel if they must be content either to learn it at babes or to be without and dye without knowledg as 1 Sam. 3. 1 17 18. Hos 4 5 6. Object But it will be objected That the like ways for edifying of the Church in these days that were practised in the Apostles times are not suitable now because that those extraordinary gifts are ceased Ans 1. I answer That the chief and most profitable of all those gifts for edifying of the Church is still on foot to wit Prophecying speaking unto men to edification and
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