The Saints Guide OR Christ the Rule and Ruler OF SAINTS Manifested by way of Positions Consectaries and Queries Wherein is contayned The Efficacy of acquired Knowledge The Rule of Christians The Mission and Maintenance of Ministers And the power of Magistrates in Spiritual things By IOHN WEBSTER late Chaplain in the Army LONDON Printed for Giles Calvert at the Black-spread Eagle at the West End of Pauls 1654. To all that love the Lord IESUS CHRIST in Truth and Sincerity Dear Souls BLessed be the God of mercies who hath satisfied my spirit that it is not the power of Argument the force of Dispute or Eloquence nor the efficacy of humane Reason that can more clearly make out the things that are freely given to us of God than they are by that Spirit that searches all things yea even the deep things that are of God in the experience of his Saints as they all witness having the same spirit opening unto them that Record which God gave of his Son Neither are these and poor weak things though we should not despise the day of small things made publick upon any such account but onely as it pleased the Lord to draw forth my spirit to give testimony with those Truths he had sealed in my breast against all the prejudice cenfures and unrighteous judgments of men For that immortal Spirit which raised Iesâ—s up from the dead and quickeneth the bodies of his Saints by its own light life power wisdom and strength worketh all in all in his people stands not in any need of the weak instrument of â—infull mans carnal and devilish wisdom For it is this Spirit that quâ—ckeneth the flesh profiteth nothing Neither are the weapons of a believers warfare carnal but mighty in Christ not in us to the pulling down of strong holds and laying low of every imagination that stands up against Christ And also I have usually in experience observed that in laboring to make out the Truth by the force of our wit and arguments one carnal weapon is but set against another and so doth little else but engender strife and stir up passion so that Truth rather receives damage than profit by it And therefore the Scripture witnesseth that Saints should avoid foolish questions endless Genealogies and contentions with perverse disputings whereof cometh envy strife railyngs and evil surmisings And as the Lord in mercy hath cleared my spirit from these mysts so he hath led me forth to give my testimony with the rest of his Saints in behalf of his Cause and Truth against all perversness and unrighteousness of men For after the Lord about eighteen years ago had in his wonderfull mercy brought me to the sad experience of mine own dead sinfull lost and damnable condition in nature and fully shewed me the nothingness and helplesness of creaturely power either without or within me and graciously led me forth to witness with the Prophet David That he had drawn me forth of the horrible Pit and set my feet upon a Rock and established my goings And then and ever since carried me forth somtimes in much power somtimes in weakness according to the working of his own will to declare unto the sons of men what he had done for my Soul This no sooner appeared in me and others whom it pleased the Lord to reveal his Son in but the power of Babel in the Ministers of Satan transforming themselves into Ministers of Righteousness then in the Episcopal and Prelatical Form poured forth all their malice and spite against the Truth and against all those in whom it appeared then throwing dirt upon us and hotly raging in persecution against us in and under the terms of Puritans Seperatists Grindletonians and Antinomians And also continued the same bitterness in malice in the tail of the Dragon though then disguised under the name of Presbyterians and a new Form of pretended godliness by the former odious â—itles and addition of new as Libertines Blasphemers Sectaries and Hereticks and since hath not ceased under the new devices of Independency and Church-gathering keeping still the same appellations and super-adding of others as Dippers Quakers and indeed what not calling and accounting all others as Hereticks that were not of their Tribe and Trade Form and judgment and so the hierling merchants of Demetrius his Craft do still vociferate and continu it yet notwithstanding all their bloudy malice and insaciable envy the Lord hath delivered me and those that were his through his great mercy from the paws of all these devouring Lions and will still faithfully keep and preserve all his by his mighty power through faith unto salvation And now the Lord hath strengthened my spirit and hand to bear out my witness against all these and to manifest the same to you my dear brethren pertakers of the same heavenly calling and anointed with that spirit that teacheth all things and leadeth into all truth where there is neither Iew nor Greek bond nor free male nor female but are all one in Christ Iesus to the unity of whose Spirit he commends you who remains April 28. 1653. Yours in the Lord though the lowest and least of all Saints JO WEBSTER To all those that set up Forms and external Worship instead of the spiritual and those that call themselves the Ministers of the Nation Countrey-men IT is far from my purpose to asperse your persons or to condemn any of the least appearances of the Lord Iesus in you much less to oppose any thing that may tend to the building up of the spiritual and new Ierusalem Nevertheless the Lord hath put a few things in my mouth to speak unto you and some things in my spirit to inquire of you which I beseech you to receive in meekness as becometh thâ—se who have stiled themselves by the dear and precious name of Christians Hath the Spirit of Christ ever revealed in you or the record of his truth taught you that any Form of godliness how exact soever or any external worship or discipline though never so near the model that you may imagine is layd down in the Letteâ— of the Scriptures doth make a Saint where the life and power is altogether absent Or doth there appear in any of your gathered Congregations or select Forms the evident and pure power of spiritual self-denial and divine love Nay is it not as the Apostle foretels Having a Form of godliness but having denyed the power thereof Doth Pride Covetousness Censuring Envying Condemning nay murthering of others that follow not your Forms declare or evidence the power of godliness Is not he a murtherer that hateth his brother and therefore hath not eternal life abiding in him Or is there none a Brother but only he that is of your gathered Congregation Is this to worship the Father in spirit and truth or rather to worship ye know not what either at Jerusalem or pon some other Mountain The Lord open
others might more willingly receive them and their Doctrin 3. When Timethy was left at Ephesus and Titus in Creet to set things in order and ordain Elders in particular places this was but to appoint such as God had alreadâ— called and gifted to remain at such partâ—cular places and to give their Testimony and witnes that they were so called which either they did by extending of the hand when divers so called and gifted were present or nominated or else that divers being proposed the believers of that Church did by extending the hand manifest which of them they desired to be over them in the Lord and then these they confirmed in those places and prayed that God might prosper them in that work To feed the flock of Christ which he hath purchased with his own bloud and these are the Pastors that should feed the flock not for filthy lucre but of a ready minde and not as being Lords over the heritages Not but that they are called before this and this but a witness from others that they are so called If it were in the power of Magistrats Academyes Presbyteryes or Churches to send forth Ministers then this would be a continual and standing power to propagate this Tribe by a way of carnal generation as that of the Lâ—vites who were born Priests or to the right of the Priesthood and so no age or generation need be without as hath been and is practiced in the Kingdom of Babylon to this day who all claim it by Succession and a carnal way of propagation Bishops from the Pope Presbyters from them and the Independent and baptized Churches from the Presbyters so that heer would be a perpetual Ministry set up by man whether ever God sent any or not When the mystery of his Truth hath been hidden from ages and generations and is onely manifest to the Saints according to the times and seasons that the Father hath put in his own power And so all along the time of the Apostasie these Locusts have swarmed out of the bottomless pit and covered the face of the Earth to devour the Fruits thereof and would continue so still though the Father of light never sent them but the Prince of darkness Consectaryes Then for a State or Common-wealth to set up and appoint a National Ministry from any judgment of men Ministers or Churches is to take unto themselves the power wisdom and right of the Almighty and to set themselves in his Throne and so to be like the Scribes and Pharisâ—es thieves and robbers stealing and attributing that honour unto themseves which is due to the Lord of the Harvest who onely 〈◊〉 Labourers into his Vineyard This is but to set up a câ—rnal Image of a Ministry a Picture without 〈…〉 their trust in him Then those that have entred into the Sheep-fold not by the 〈◊〉 but climbed up some other way the same are thieves and robbers and the Sheep neither know nor hear their voice nor follow them And he that cannot evidence his Calling to be immediatly from and by the Spirit of Christ both by the witness of the same Spirit in his own Breast the power and authority of the speakings of God in him and by the Seal of his Ministry the Conversion and Confirmation of Souls is nothing else but a thief and a robber a deceiver and an 〈◊〉 and nevâ—r was sent of God but came of himself and had 〈…〉 but from the Devil and Man Then are 〈…〉 and Commissions from men to authorize others 〈◊〉 and râ—â—ch vain corrupt and abominable and men that pretend to derive their power from these are 〈…〉 And if any thing be not of him it will fall of it self for that which is crooked cannot be made straight Queryes I desire to know from whence the National Ministers have their Calling or Ordination If from Man who gave him that Power and wherein consists it If from God when and how did they receive it and wherein stands the Power of it Are not they Theeves and Robbers that steal and robb Christ of his honor And do not these so when they hold that being bred in an Academy and furnishd with such Arts and Learning as are taught there and to be Ordained by Bishops Presbyters or Churches is the true Calling and Ordination of Ministers If this be not to rob God of his Honor what is it then Do these that call themselves the Ministers of the Nation seek Authority Counsel Countenance and Protection from God only that sends forth true Ministers and bids them not be afraid of those that can kill the body and can do no more but of him that can throw both body and soul into hell fire or from Men and Magistrates Why do these men if they be ordained of God and sent out in the Power of his Spirit persecute condemn and scandalize others for witnessing that there is no other Calling but what in the power of that Spirit when it is certain That no man speaking by the Spirit of God calleth Iesus accursed Of the wages and maintenance of Ministers That the Ministers of the Gospel have allotted and allowed them a maintenance by the Gospel Order is evident Because The Labourer is worthy of his hire and the Lord hath ordained that they which Preach the Gospel should Live of the Gospel And he that is taught in his Word should communicate to him that teacheth in all good things Gal. 6. 6. But it is as evident that this maintenance ariseth not from Tythes and Oblations as to the Levites under the Jewish Ministry Nor by the power of a compulsory Law made by a Commonwealth or Nationall Power in giving or setling a National Maintenance But from the free Gift and Contribution of those individuall persons wrought upon by that mans Ministry to whom they are to communicate their temporal things and the proportion such as God shall move their spirits to bestow Because the Jewish Ministery is now fulfilled and ended which was but the pattern of the Spiritual and now we have no other High Priest but Christ and all his people being members of his mysticall Body and stones in his spirituall Building do not pay Tithes in him who received them of Abraham in whose loyns according to the flesh Aaron and his sons were And therefore the Priesthood being changed there is made of necessity a change also of the Law Secondly our Saviours command to his Disciples when he sent them into the World was not that they should have Lands and Livings Lordships and Dominion Tythes and Augmentations but only food and rayment and therewithall they were to be content And they were to provide neither gold nor silver nor brass in their purses nor scrip for their journey neither two coats neither shooes nor yet staves for the workman is worthy of his meat so that they were to bargain or
the Scribes and Pharisees loved the uppermost seats in the Synagogues and at Feasts and greetings in the Market-place and to be called of men Rabbi Rabbi but the Disciples were forbidden these things I never read that the poor Disciples or any other Saints desired of the Magistrates tithes or augmentations mony or maintenance for their pains taken about the things of Christ They desired not of the Magistrates any Authority Licenses Commissions or Orders for their preaching the Message that God had put into their mouths But now our Sons of Belial will strike their fleshbook with three teeth into the pan and caldron and if the people will not give them of the Sacrifices they they will take it by force and so wage law against the poor people but the judgement of Elies sons is hastening upon them and if they make not a great uproar and noyse their great Diana falls for ever I never read that the Disciples or Christians in their days did desire the Magistrate to punish kill accuse condemn or imprison any that received not their doctrine no they were but to shake off the dust of their feet as witness against them Nor did they desire to have the Magistrate to punish any that fell away from their doctrine into other opinions though never so gross but all that they did was by spiritual power to deliver them to Satan and that also for this end even for the destruction of the flesh that the spirit might be saved in the day of the Lord Iesus All that I find that they declared the Magistrate had no power to hinder them of was the speaking the things of God wherein they were bound to obey God rather then men and in this case the counsel of Gamaliel was both good and pretious That they should abstain from these men and lâ—t them alone for if that counsel or work were of men it would come to nought But if it were of God it cannot be overthrown and so in opposing of it men may be found fighters against the holy Ghost 2. Neither did they act or speak as Christians any thing that was destructive or any way hurtfull to the power of the Civil Magistrate For though they were accused of divers evils and misdemeanors as of being enemies to Caesar the Temple and Laws perverting of the people for speaking blasphemous words against the place of the Iewish worship against the Law to trouble the Cities to teach customs not lawful for them to observe that were Romans and that they turned the world upside down That they were seducers hereticks and that their Sect as they were pleased to call it was spoken against every where and that Paul was a pestilent fellow a mover of sedition among all the Iewes throughout all the world and a ring-leader of the Sect of the Nazarens Yet were all these accusations false and forged and could not be proved against them For neither against the Law of the Iews neither ther against the Temple nor yet against Caesar had they offended any thing at all Nay they were so â—ar from being disturbers of the peace or injurâ—ous to any man that their very Doctrine was to have as much as in thâ—m laid peace with all men and not to suffer â—or 〈◊〉 doing but well And it was their practice that being reviled they did bless and being persecuted they did suffer and being deâ—amed they did intreat Nay they were so far from doing evil or opposing the civil Power that Paul being wrongfully accused by the Iews had such confidence even in the justice of the Heathenish Magistrate and his own innocency with Godâ— assistance that he appealed unto Caesar But it is not so with those that pretend to be Saints now for they will not be coâ—tent without maintenance from the Magistrate or else they will resist and oppose The civill Magistrate hath not any positive power to punish any man or restrain any for their lâ—ght judgment conscience opinion or way of worship if so be they act or speak nothing that is distractive or destructive to the civill Power or tending to the breach of the peace or to injure one another which is manifest from these grounds Nothing ought to be restrained condemned or punished by the civill Magistrate in relation to Judgment and Opinion but as it is certainly and inâ—allibly known to be erroneous false blasphemous or hereticall nor any thing â—estrained or punished in respect oâ— worship but what is infallibly known to be idolatrous supeâ—stâ—â—ous and contrary to the mind of God But it is manifest that man â—s he is natural knoweth nâ—t these things but they are fooliâ—â—ness unto him neither can he discern them for men arâ— altogether gone out of the way and there is none of them that understands these things no not one And then shall man be a judge of what he knows not and give sentence where he understands not at all And if it be thought that Magistrates are to judg punish these things as they are Christians because it is said â—hat the Saints shal judg the world 1. It cannot be proved that they are â—hristians because they are called so nor that they are Saints because they think and call themselves so for not he whom man approveth but he whom God approvâ—th is justified 2. And though it be true that the Saints do shall judg the world yet it is not by using any of the Civill Power or Authority of the world for Christs kingdom of which they are members is not of this world and thus Paul did not judge those thâ—t were without and the Saints judging of the world was in spiâ—itual power by a declarative witnessing against all unrightâ—ousness of men but no using of the civill sword for their weapons were not carnal but spirituall And therâ—â—ore the Magistrate is not the competent judge of these things and therefore hath no power but what is negative and so ought not to forbid them But though the Magistrate had the spirit of discerning without error or mistake of what was true or false light or darkness both in relation to opinion and outward worship yet is not the right and judgement of these things given or granted unto him though he be as a god upon earth but it is the great high priviledge and prerogative of Iesus Christ by whom God will judge the world according to Pauls Gospel and the very â—entiles for walking contrary to their own light were judged of God and not by men and of him given up unto vile affections as a just punishment for sinning against light and therefore the Father hath committed all judgment unto the Son and he it is that is appointed judge of quick and dead for all power is given him both in heaven and earth for it is God himself in
these cases and not man that is and will be Iudge Again what Tares soever the envious man hath sown in the field of the world of lies falsities errors blasphemies heresies idolatrous and superstitiousâ— worships are not to be weeded forth by every â—ervant nor by the Magistrate leâ—â— they pluck up the wheat also but both must be let alone untill the harvest and then the Lord will send messengers that shall make a sepration Therefore the Magistrate ought not to meddle with the plucking out of the Tares of errors heresies false worships for therby usually the wheat is pluckt up and the tares left for the Saints of God have always been persecuted and slain under the pretence of rooting forth errors and destroying false ways of worship and under colour of doing God good service For it is evident that since the Magistrates have assumed to themselves the title of Christians and pretended power nay also will skil of promoting the cause of Christ of setting up forms professions and making Creeds Confession and Articles of Religion by the power of civill authority as also to eradicate errors heresies and false worship Antichrist hath by that means had his growth and increase Apostasie hath entred and prevailed Truth almost in all Ages hath been stissed and suppressed and the Saints persecuted and butchered as is too evident in Martyrologie and Church History And this is all the advantage that the truth of Christ ever gained or can have from the authority of men and the power of the world Also the record of truth doth witness that God in his unsearchable wisdom and providence hath decreed that heresies must come that those that are approved amongst his Saints may be made manifest and that it is of necessity that offences must come though there be a wo to those by whom they do come And therefore the power of man or Magistrates cannot frustrate the purpose of God but while they labour to do what belongs not unto them they become fighters against God and so are given up to blindness and because they believed not the truth are given over to believe lies Moreover this power hath been assumed by men Magistrates from no better a ground then the rotten foundation of infidelity pride out of infidelity in fearing and distrusting that God was not powerful and wise enough of himsef in his own spiritual strength to carry on and accomplish his own work without the wisdom and power of sinfull weak and vain man whose breath is in his nostrils and his help vain When the Kingdom and Cause of God is built onely upon himself that everlasting Rock of Ages and Christ is that Stone though refused of men is chosen of God and pretious and is become the chief in the corner Even that stone coming out of the Rock without hands and crushing in pieces all the Images of brass Iron or clay that ever the power of man erected or set up And it Proceeds out of pride man vainly thinking in his wisdom power to make the work of God more effectual then the Lord hath determined and by the rod of fear and terror to drive more into heaven then ever God hath decreed shall come there or to force them in sooner then his appointed time or by a door that he never opened not considering that the weakness of God is stronger then the strength of men and the foolishnesse of God wiser then the wisdom of men and that no man can come nor be driven unto Christ except the Father draw him Lastly the Magistrate pretending to be judge of the consciences of men doth usurp the place of God for God himself will immediatly reign there and none can perswade nor change a heart but God only for it is he that takes away stony hearts and gives hearts of flesh takes away the old gives new ones and no creaturely power is able to do it And also thereby many are forced to become hyporites and to sin against the light of their own conscience or else to undergo loss of goods or liberty bodily hurt or death which is cruel and tyrannical nay even against the law of Nature for who would desire to be compell'd against the light of his own conscience and therefore how unjust is it to compell anothers This may make a man a Prosselyte to say and profess with his mouth that which is contrary to the intent and belief of his heart and so to be twofold more the child of perdition then formerly Some obiect That the Jewish Magistrates had power to punish idolatry and blasphemy and why have not Magistrates amongst the Christians the like power 1. Because we are not under the same administration nor are their Laws obligatory to us For the Priesthood being changed there is made of necessity a change also of the Law 2. Because we have not the same means to instruct and direct us in giving judgment in such abstruse deep matters for they had extraordinary direction by the Vrim Thummim by their Prophets both of which we want we have none that can make fire come down from heaven as Elija did to confound Baals Prophets withall and therefore where there are not like premises there cannot be like conclusions Others object that there is a power that the Disciples had and exercised to cenâ—ure deliver to Satan as in case of Incest and of Hymeneus Philetus denying the resurrection and the Angel of the Church in Thyatira is threatned beacuse he had suffered Iezebel to â—each and seduce the servants of God and therefâ—re that there remains a coercive and punitive power if not in the Magistrates at least in the Ministers and Churches and therefore it is lawfull to exercise that 1. It is true that the Apostles and primitive Churches had by their directions a power to retain sins and to deliver to Satan but this was not an externall power of man or the sword but was spirituall and stood in the power of Christ for the Apostle saith In the name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ to deliver such an one to Satan for the dâ—struction of the flesh that the spirit may be saved in the day of the Lord Iesus Now this was done in the power of Christ and so as no Church now can shew the like though they seem to imitate it 2. This was not done by inflicting any external punishment upon him but that the rest of the saints were to forbear such an ones company even to eat with him and consisted not in some violent thrusting out such an one from their houses or company but in withdrawing themselvs away from him for the Apostle warns and commands the believing Thessalonians in the name of our Lord Iesus Christ that they should withdraw themselvs
your eys and give you spiriâ—s to discern in what Principle ye stand Was ever the Spirit of Christ in his Saints in any Age a spirit of persecution Or were the Saints accusers of their Brethren by casting upon them any odious Titles Or did they complain of others to any secular Power or labored to punish or imprison any that followed not them and their way Nay doth not Christ teach them not to forbid such And is it not the Rule that Saints should not speak evil one of another for in so doing they judg the Law and fulfill it not And did not God so lead out their spirits that being reviled they did bless being persecuted they did suffer and being defamed they did intreat Nay is it fitting to bring a railing accusation against the Devil No but to refer it to the Lord that he may rebuke him Now whether it be so with you or not let your Consciences and carriage speak Did ever the Spirit of Christ teach you that any actions dutyes performances or any holy exercises of yours were well-pleasing unto God that were not the fruits and effects of his Spirit inhabiting and working in you No although you should give your bodyes to be buâ—ned and your goods to feed the poor without the Principle of Divine Love which is Christ working the same in you it would profit you nothing Where is your Charity Where is your Love Doth all that you act in the way of his worship flow from this Spirit Try your selves Examine your selves know you not that Christ Jesus is in you except you be reprobates Must not every Plant which the heavenly Father hath not planted be rooted out And if your Religion and way of worship were of God it would stand without any assistance of man or worldly power that the Gates of Hell could not prevail against it for his Kingdom being not of this world is not upholden by the power or principles of this world but by the Almighty Word of his spiritual power But doth the house of your holiness stand founded upon this Rock of Ages or upon the sandy foundation of mans power and self-righteousness and therefore when the rain descendeth the windes blow â—nd the flouds beat it falleth and the fall of it is great And you that call your selves the Ministers of the Nation did ever the Spirit of Christ teach you to derive your Calling and Mission from man or the power of men Is it not the Lord of the Harvest onely and none but he by his own will and spirit that sendeth forth Laborers into his Vineyard Had you your Mission from him or from Rome from his spirit or from the vain and fruitless imposition of the hands of Bishops or Presbyters who apishly imitated the Apostles action without their spirit gifts or power Is not the calling of a Minister as was Pauls from God immediatly and neither of man hor by man Consider into what Places you have thrust your selves even whither the Lord hath not put nor placed you Nay have you not run when he never sent you Those that are his Disciples chuse not him but he chuseth them and ordaineth them to bring forth fruit But do you not pretend to chuse him to make a Trade of his service when you go and are sent to Academyes to be fitted for that end and to Bishops Presbyters gathered Churches or the power of the Magistrat to borrow authority and thereby to procure a fat Porsonage or Augmentation and then you set up shop to sell and vend your wares as though now you had served a sufficient apprentiship and were Masters of the Craft or Trade when yet God hatâ—â— neither chosen fitted nor sent you forth in the power and demonstration of his Spirit And this appears by the fruits of your pretended Ministry being empty dull dead liveless and onely like teaching of the Scribes and Pharises for indeed men do not gather Grapes of Thorns nor Figs of Thistles and so by the fruits of their Doctrine the tru Ministers are known from the false and so are you Dare you presume to â—ver that you are Christs Ambassadors and know not the Message that you should deliver but have it to frame and hammer out by your study cogitations devices and the working of your carnal wit and corrupted Reason or to scrape and gather up out of this and that Author Father Schoolmen Modern Writers this and that Expositor Commentator and the like Is this to be made able Ministers of the New Testament not of the Letter but of the Spirit Those that Christ sends forth have that Unction that teacheth them all things that they need not to ask or inquire of vain Idols that have eys and see not ears and hear not mouths and speak not neither have any spirit of understanding in them at all but they are all taught of God and have received in some measure of that spirit which leads into all truth and need not take thought what they shall answer for it shall be given them in that hour for it is not they that speak but the Spirit of the Father in them and out of their bellies do flow fountains of living waters While in the mean time your broken Cisterns of wit learning and carnal wisdom can contain no water Can you be his souldiers when yâ—u have no weapons but what are carnal and not those spiritual ones of Christ that are mighty in him to the pulling down of strong holds and the laying low of every imagination that stands up against him and his power The Lord in mercy open your eyes to see your own emptiness and want of furniture to fight conquer and stand in this spiritual and great warfare otherwise none are sufficient of themselves to think any thing of themselves but every Ministers sufficiency is of God Did ever Christ teach you to preach for hire or to make Contracts how much you must have for exercising that Ministry the necessity of which is laid upon you if you be called of God even to preach in season and out of season and woe be unto them that do it not And yet it is your cry No publike maintenance no Ministry Oh hypocrites how can ye escape the damnation of hell Or hath he taught you to remove from place to place where you may have more mony or a greater benefit This is only to preach for hire not for the love of the truth nor out of your sensibleness of the necessity incumbent upon you With what faces can or dare you exact Tythes or pay from poor Labourers by the compulsory power of a worldly Law who perhaps never received any benefit from your Ministry or cry out for a publike maintenance to be established by the Magistrate Is there any other maintenance for a Gospel-Ministry but what those freely give that feel and
confess the benefit of the same thinking it a small matter to give carnal things for spiritual Did ever the Apostles compel or declare it lawfull so to do any to lay down the price of their sold possessions at their feet but only received that which according to the motion of every ones spirit was voluntarily brought in unto them Or did they ever force any or declare it lawfull so to do to give them any carnal things but such as declared that they had recâ—ived spiritual things and only somuch as their spirits were drawn out freely to give But you like Demetrius and the rest of the Silver-smiths of that Trade have long shouted and continue so still that great is your Diana of Ephesus and that if this truth I now hold â—orth should prâ—vail your Shrine-making would be spâ—iled your trade overthrown and your selves utterly undone who have nothing else to live by and therfore by your nois must needs provoke the multitude and if possible draw them on your side though you be never able to give an account of this your unlawful noise and tumultuous â—lamâ—r And I know you having so long time traded in this Merchandise and found therein what your souls lusted after cannot but weep and mourn to see it all destroyed and taken away and yet the day is hastening and the time is at hand The Lord therefore in the tenderness of his mâ—râ—y give you to see that you are in Babylon and call you out from thence that you be not partakers of her sins and receive not of her plagues and that you may be brought into the Church of Christ which is his body to the eternal comfort of your souls and the praise of his glorious name April 28 1653. So prayeth the meanest of men J. W. Divers Positions and Quaeries propounded unto all those who being of different Judgments concerning the same are willing in love and meekness to give or take satisfaction I. Of Humane Learning BY Humane Learning I understand all that Science or knowledg that is or may be acquired by Natural power capacity and industry To the attaining of which the immediate concourse of Gods Spirit is necessary and the common grace of the holy Ghost requisite for the making men capable in divers measures to attain the said acquirements and this concourse or common grace I take with mans natural power and capacity inclusively and not dis-junctively And thus is Science by the Schoolmen divided into that which is acquired and that which is infused and this humane acquired Science I understand in the manner of acquisition stands divided and distinguished from that evidential and experimental knowledg which men partake of by the sending in inflowing and indwelling of the Spirit of Christ And in this sense the most knowing men understand and accept it That all this Humane Learning or acquired knowledg in its excellency and perfection cannot per se ex propriâ naturâ understand nor apprehend the mystery of the Gospel nor any way of its own nature can be advantagious unto it but is different from it even hurtfull and destructive unto the said end as may appear by these Arguments following The posse of it is clearly denyed The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discâ—rned A natural man cannot know them by any natural power or acquisition But the man of the most and greatest acquired knowledg in the World is no more then a natural man For that which is born of the flesh is but flesh not spirit Therefore can he not understand the things of the Spirit of God they are otherwise discovered that is spiritually not carnally The esse of it or matter of Fact is as clearly denied Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of Life And again for after that in the wisdom of God the world by wisdom knew not God it pleased God by the foolishness of preaching to save those that believe So that neither the Princes of Learning either of the Jews or Gentiles did ever in their wisdom or learning know the mind of God in the Gospel nor we or those that come after us do or shall in all our wisdom ever know or understand it That Humane or worldly wisdom cannot know the mystery of the Gospel is clear because it is dissonant from and contrary to the pleasure and decree of the Almighty that it should effect any such end At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hidden these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight For it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent Now that which is dissonant from and contrary to the purpose of God cannot effect that which he hath determined it shall not This would necessarily set up as it doth too much already a confidence in the flesh and a glorying in mans frail wisdom and dark cognition which is contrary to that end which God hath decreed in the saving of man For he hath chosen foolish things to confound wise and weak things to confound strong and thing that are not to confound things that are that no flesh should glory in his presence Therefore the knowledg of the Divine mysteries of the Gospel comes not by mans acquisition lest it should be said the Idol of his Learning had told him this And as it doth not nor can understand the mysteries of the Gospel but they seem foolishness unto it so all the wisdom of the flesh is at enmity with and destructive unto the way of knowing the truth nay even to the truth it self Because the carnal mind or the wisdom of the flesh is enmity against God and is not subject to the Law of God neither indeed can be So that every mind naturally though never so learned for no humane learning sanctifieth the mind is but a carnal mind and so is enmity against God and is not nor can be subject to his Law but is in truth and verity earthly sensual and devilish And if it be objected that though Humane Learning be an enemy to the Law of God while it is in a natural and unsanctified heart yet when the heart is once sanctified and truly turned to God then it becomes a sanctified instrument and a good handmaid to Theologie To this I answer that though the heart be truly sanctified in which human learning doth inhere as in its subject yet doth it not follow that learning it self is no more then sin can be said to be sanctified though the heart of a sinful man may be
Spirit his Rule and Guide and no Law besides whatsoever which is evident from these grounds Because if he be Christs he is led by the Spirit of Christ and if a man have not the Spirit of Christ he is none of his and it is this 〈◊〉 that teacheth a Believer all things and leads him into â—ll truth 〈…〉 for he is taught of God And this is that Spirit that 〈◊〉 all things yea even the deep things of God which every Beleiver receiveth in some measure and 〈◊〉 the Spirit of the world that he may know the things that are freely giâ—â—n to him of God So that this Spirit both searcheth out and teacheth those deep things that no Law could ever discover or finde out And it is as clear that the Gospel is his Rule wherein his way is perfectly painted out The 〈◊〉 shall livâ— by Faith and without faith it iâ— impossible to please God and whatsoâ—ver is not of Faith is â—in and the life that a Believer now lives is â—y tâ—e faith of the Son of God who loved him and gave himself for him Thâ—refore faith being the way â—e should walk in and the Rule he should go by it is maniâ—est the Law is not his Rule because not of Faith That which teacheth a Believer to deâ—y all ungâ—dly 〈◊〉 and not to be conformable to this present evil world but to be perfect as his heavenly Father is perfect and holy as he is holy and to serve him in holiness and righteousness without fear all the days of his life that same is his Rule and his Guide but it 〈◊〉 clear that the Gospel and Grace of God â—eacheth 〈◊〉 things and thereâ—ore they are his Rule and Guide for the Scripture sayth Let every 〈◊〉 that nameth the Name of Christ depart from iniquity for the grace of God that bringeth salvation unto all men hath appeared teaching us to deny ungodly lusâ—s and to live soberly righteously and godly in this present world and therefore is the grace of Gâ—d in he Gospel that teacheth these things the Rule and Guide of a Christian That which discovereth to a Believer the fruits of the flesh and likewise of the Spirit is his Rule and Guide but the Gospel 〈◊〉 this clearly and not the Law as sayth the Apostle now the works of the flesh are manifest which are these adultery â—ornication uncleanness lasciviousness 〈◊〉 witchcraft hatred variance emulations wrath strife seditions heâ—â—sies â—â—vyings murders drunkenness and such like But the fruits of the Spirit are love joy peace longâ—suffering gentlenesâ— goodnâ—ss faâ—â—h meekness temperance against such there is no Law That which discovereth that to be sin and sinfull which the Law did nor is the Rule and Guide of a Believer but the Gospel teacheth that infidelity is sin and that he which beluveth 〈◊〉 is condemned already and this the Law neither did not could do and therefore the Gospel not the Law is the Believers Rule and Guide And â—urther that which 〈◊〉 those things which the Law did and others higher and deeper is the Rule of a Believer and this is the Gospel not the â—aw for it sayth Ye have board that it was sayd by them of old time thou shalt not commit adultery but I say unto you that whosoever looketh on a woman to lust after her hâ—â—h committed adul 〈…〉 Whether â—ught the Gospel to be preached as 〈◊〉 ghest and chiefest Light for discovering the 〈◊〉 of 〈◊〉 or not seeing we now live under a 〈…〉 Whether are all holy and godly actions of Sainâ— dutye or priviâ—edges and do flow from an inward 〈◊〉 of Divinâ— love rather than from an external precâ—pt of â—ear oâ— rewaâ—d or not Whether Faith Repentance and all other Graceâ— mentioned in the Gospel though in form of speaking layd down as requisite duâ—yes be not free gifts and gracious mercyes And if they be free gifts and graces why do men press them legally and not hold them out freely and Evangelically Whether do men that press Faith and Repentance as conditions or qualifications build upon the principles of Calvâ—â— or Arminiâ—â— Of the calling and enabling of 〈◊〉 That Christ by his Spirit maniâ—esteth the mystery of the Gospel unto such as in his own purpose and decree he hath separated for the Ministry and sends them â—orth in the power and evidence of the same Spirit and all that men have done in appoinâ—ing and seâ—â—ing up of a Miâ—istry is of man and not of God oneâ—y those that have had experiâ—nce of the same truth have somtime used to give their eviâ—ence or wiâ—nels to the truth in others which was not their calling but a testimony from others that such were already called And no humane power hath any legal right to forbid or hindâ—r that such may not speak what God hath revealed in them and unto them It â—s plain that God chuseth Instruments and they not him 〈…〉 veaâ— his Son in me that I might preach him among the heathen immediatâ—y I conferred not with flâ—sh and blouâ— Neither went I up to Ierusalem to them that were Apostles before me No he was an Apostle not of man nor by man but by Iesus Christ neither was he taught it but by the revelation of his Spirit and so are all those that are truly called of God for there is nothing but Christ by his Spirit onely that maketh men able Ministers of the New 〈◊〉 not of the Letter but of the Spirit for men as men are not sufficient to think any thing of themselves but their sufficiency is of God For though there be diversityes of gifâ—s yet it is the same spirit that gives them and though there be differences of administrations yet it is but the same Lord that doth administer in them all and though there be 〈◊〉 of operations yet it is the same 〈◊〉 that worketh all in all and one Spirit that giveth out all these as it pleaseth And as he calleth them enableth them and setteth them apart so he onely sendeth them forth and the authority they have is only from him not from man For in the same manner that he was sent which was in the power of the Father and not in nor from the power of man so sent he them and therefore sayth pray ye therefore the Lord of the Harvest that he would send forth Labourers into his Vineyard It was not to pray Princes nor Magistrats Bishops nor Presbyters 〈◊〉 nor Congregated Churches to send forth Labourers but the Lord of the Harvest onely Unless we should a fly imagine that the Lord of the Harvest that hath ordained the Wheat to be gathered into his own Barn and is that dear loving and provident Father that taketh care for all his nay though a mother may forget her childe yet will he not forget his should take no care of besowing planting watering
from every brother that walked disorderly and if any did not obey his word in that Epistle they should note such an one have no company with him that he might be a shamed 3. For that of the Angel of the Church in Thyatira it contains a very high great mystery more then mans wit can conceive by the letter yet it is clear that they should not have suffered her but what was it they should have restrained or resisted her withall not with carnall weapons for the Saints wear not such but with spirituall which were mighty and powerfull in Christ 2. Those rebuked there were such as had her doctrine and those threatned were such as had committed fornication with her and therefore by suffering her was to have embraced her doctrine but those that had it not nor had known the depths of Satan they were not reproved not threatned at all but exhorted only to hold fast untill Christ should come Consectaries There is nothing in the Gospel either in doctrine or practice that is distractive or destructive to the civil power nor any way hurtful or injurious unto men And therfore whatsoever doctrine or practice is destructive to Magistracy or tends to break the peace or injure any man the same hath no ground in the Gospel and is an evill that the Magistrate hath power to restrain and punish All the liberty that Christians have or can claim of or from the Magistrate is onely negative and permissive that they should not forbid hinder them to declare the things that God hath revealed in them and commanded them to utter nor prohibite them the way of their worship and serving of God The Magistrate hath an unquestionable power to restrain and punish every word and action of man that tends to the disturbance of the civil State or to the prejudice of others and is bound to uphold nothing of Christian Religion either with the sword or with mony or maintenance and therefore those that require pay from the State to uphold their Religion ought in that point so far to be restrained as to be denied it and none allowed them Then whatsoever a mans opinion or way of worship be if he live peaceably amongst men both in word and work and faithfully and obediently toward the Civil power the Magistrate ought without respect to his judgment or way of worship to protect and defend him and not at all to intermeddle with him in regard of either Queries If the Magistrate not having infallibility of judgment do by law establish one or more forms or Religion compell men to conform therunto may not one or all those be idolatrous and erroneous and some way not allowed by law be the onely way of truth in Christ Can a Magistrate drive more into heaven then the Father hath determined to draw thither or can he be wiser then the Spirit of Christ to teach and direct men the way to eternall life Doth any form of religion necessarily entail the grace of God upon those that walk in it Or can any form keep out the Spirit and Grace of God when it will enter Doth any power of the Magistrate really and truly change the heart though it make the tongue confess and the person in external worship conform to the Form and Religion established Is it not against the law of Nature and the light imprinted in us to do that to another we would not have done to our selves to compell another when we would not be compelled If any out of tenderness of conscience lowliness of mind or love of the truth desire further satisfaction in the particulars handled herein I shall be willing as far as the Lord in mercy shall enable me either by conference or otherwise to give them what content and assistance lies in my power If any one be unsatisfied with the truths herein contained and judge them unsound or erroneous and so have a desire to confute them or argue against them I only intreat them plainly and fully to make it manifest out of what principle they speak whether from the Spirit of truth or from the ground of Human learning and Reason and according to the presence of the Lord with me they shall receive a responsion FINIS Zach. 4. 10. 〈…〉 Iohn 6. 63. 2 Cor. 1â— 1. 〈…〉 〈…〉 Psalm 40. 2. 〈…〉 2 Cor. 1. 10. 1 Pet. 1. 5. Gal 3. 28. 2 Tim. 3. 5. â— Iohn 3. 14 15. Iohn 4. 21 22 â—3 24. Mark 9. 38 39 40. â—mes 4. 11 12. â— Cor. 4. 12. Iude 9. 1 Cor. 13. 3. 2 Cor. 13. â— Matth. 15. 13. Matth. 16. 18. Iohn 18. 36. Matth. 7 24 25 26 27. Maâ—tâ— 9 36 3â— 38. Gal. â— 1. 11 12 John 15. 16. Matth. 7. 6. 10. 29. 2 Cor. â— 6. I Iohn 2. 27. Heb. 8. 11. Iohn 1â— 13. Mattâ— 10. 19 20. Iohn 7. 8 3â— Psalm 115. 5â— 7. Jer. 2. 13. 2 Cor. 10. 4. 2 Cor. 3. 5. 1 Cor. 9. 16. Mic. 3. 11. Position 1. Position 2. 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 Argum. 3. Matth. 11 25 20. â— Cor. 1. 19 20 Argum. 4 1 Cor. 1. 27 28 29. Argum 5 Rom. 7. 8. Jam. 3. 15. Object 1. Solution 〈◊〉 8. 2â— Obâ—ect 2. Solutiâ—â— â—ohn â— 63. 〈…〉 Consect. 1 2 Pet. â— 16. Acts 4. 13. 〈…〉 Consect. 2 Maâ—â—h 15. 14. Mat. 23. 13. Consect. 3 Mâ—t. 16. 17 Query 1 Query 2. Query 3. Query 4. Position 1. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 〈…〉 Posicion 5 Arguâ— 1 Rom. 8 9 1â— 1 Iohn 2 27. 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 〈…〉 Aâ—gum 3. Luke 1. 75. 〈…〉 〈…〉 〈…〉 Argum. 4 〈…〉 Argum. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 2 Pet. 1. 18 〈◊〉 〈…〉 Argum. ◠〈…〉 〈…〉 Argum. 4. 〈…〉 Object 1 〈…〉 1 Tim. 4. 14. Acts 13. 3. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. Luke 5. 13. Mark 1. 41. Act. 3. 7. Act. 5. 12. Mat. 19. 13 14 15. Act. 1â— 3. Act 〈…〉 Tim 4 14 Act 8 1â— Argum. 3. Act. 8 2 14 15 1â— 17 〈…〉 â— Tim. 1. 6 7. Acts 2. 4. 〈…〉 Acts 8. 12 1â— â—5 〈…〉 Acts 11. 15 â—6 17. Argum. 4. Acts 9. 2â— 29. Gal 1. 18 2â— 23. Argum. 5. 2 Cor. 3. 5. 6. Mar 9. 38. Rom. 56. 21. 1 Cor. 16. 10 2 Cor. 8. 23. 〈…〉 〈…〉 Thes. 3. 2. Acts 20. 28. 1 Pet. 5. 2 3. Argum. 6. Col. 1. 26. Acts 1. 7. Rev. 9. 3 â— Consect. â— Iohn 〈…〉 6 10. 〈…〉 Consect. 2. 〈…〉 Qâ—ary 1. Query 2. Query 3. 1 Cor. 12. 3. Position 1. Argum 1. 1 Cor. 9. 6 â— 8 9 14. Position 2. Argum. 1 Hâ—b. 4. 14. Hâ—b. â— 6 9 12. Argum. 2. 〈…〉 Argum. 3. Acts 4 34 35 36 39. Acts 5. 4. Argum. 4. 〈…〉 1 Cor. 9 15 16 17 18. Object 1. Solution Argum. 1. Rom. 2 28 29 Argum. 2. Joh. 18. 36. Matth. 6. 33. 2 Cor. 5. 7. Argum. 3. Conset 1. 〈…〉 〈…〉 Consect. 2. 〈…〉 〈…〉 Matth. 6. 32. Consect. 3. Query 1. Query 2. Query 3. Query 4. Position Argum. 1. Rom. 2 14 15. Argum. 2. Rom. 13. 1 2 3 4 5 6. 1. Pet. 2. 13. 1 Tim. 2. 1 2. Position 2. Argum. 1. Mat. 20â— 20. 21 22 23 24 25 26 27 28. Mat. 12 38. 3â— Argum. â— Argum. 3. 〈…〉 〈…〉 Argum. 4. 〈…〉 Argum. 1. Acts 1â— 26. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum 2. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Position 3. Argum. 1. 〈…〉 〈…〉 〈…〉 1 Cor. 10. 18. 〈…〉 Argum. 2 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 3. 〈…〉 Argum. 4. 1 Cor 11. 19. Mat. 18 â—◠〈◊〉 〈…〉 〈…〉 Dan 2. 34. 1 Cor. 1. 25 Iohn 6. 44 Argum. 6. Ezek. 18. 31. 11. 19. Object 1 Solution Heb. 7. 12. Object 2. Rev. 2. 20. Solution 1 Cor. â— 4. 5. 1 Cor. 5. 11. 2 Thess. 3. 6. 14. Rev. 2. 22 24 25. Consect. 1. Consect. 2. Consect. 3. Consect. 4. Query 1 Query 2. Query 3. Query 4. Query 5. Request 1 Request 2.