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
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
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
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
not the will of our heavenly Father that we should study the things that make for peace and that might provoke unto Love Not unto Wrath nor to enmity nor hatred but that which is the end of the Commandment and the very life and strength of all Community and of the Commonwealth yea the happiness and felicity of all Kingdoms yea Governments whatsoever Civil or Ecclesiastical and the subjects thereof And it is the onely or at least the chief sign of the dwelling of God either in or amongst us If we love one another God dwelleth in us and his love is perfect in us for God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 12 16 20 21. And not onely so but it is a token of his blessing likewise for there the Lord commandeth the blessing yea even permanent blessing and that the chief of all to wit Life for evermore that is to say where there is unity of brethren and that they dwell so together Psa 133. and continue in their love And though it be true that in some good measure the Spirit of life from God is already entred into the two Witnesses and they are creeping up to stand upon their feet so that great fear is in measure faln upon them that saw and insulted over them as Rev. 11. 10 11. Yet let us never expect the approbation of God and to be called up to heaven nor to ascend in a cloud to such eminent respect in the Church universal which is meant by Heaven Vers 12. till faith and love which are the two proper and essential witnesses that are here meant be inspired into us by the Spirit of life from God and shall raise and advance us who are but the subjects in whom they recide and who are but the instruments in whom they act as a visible express of their invisible power and nature c. for the glory of God and the terror and amazement of all his adversaties for it is by faith if we prevail with God or do any thing worthy of respect with him or in the sight of men as Heb. 11. And faith worketh by love And he that beleeveth hath the witness in himself See 1 John 4. 7 8. So that if these two Witnesses be inspired into us and we be acted by them it will be indeed to the terror and amazement of all our enemies that are enemies of God And there shall be such an earthquake in the same hour as shall affright a remnant who shall give glory to the God of Heaven And we shall bear a part in that triumphant song Vers 15. to 18. And therefore Edifying one another in Faith and Love which are in Christ Jesus ought to be the end and chief endeavor of all our business in Church affairs as it is the end of the whole Law and as I hope in God it shall be mine Who am Your Brother in the Lord Jesus Ellis Bradshaw The Contents COntaining by way of preambulation the grounds and Rules according to which the following Discourse is held forth drawn from the end of the Commandment Which is love out of a pure heart and a good conscience and of faith unfeigned Pag. 1. 2. 3. 1. First shewing the end of the Commandment to be better in value and more to esteemed then the means to accomplish it and therefore ought to be chiesly eyed in all the way that leadeth thereunto 2. Secondly the Illustration and application of the foresaid end of the Commandment prescribed as foure Rules to try all Laws Arguments Doctrines motives by â—hether they lead properly to the end of the Commandment yea or no that so we might embrace or avoid them as we ought to do Pag. 4. 5. 6. 7. 3. Thirdly four grounds and arguments drawn from Scripture as intending and tending to a Reconciliation of the Churches of God in respect of the Government and Discipline there of Pa. 7. 1. The first from the lawfulness of Chastity or Marriage Pag. 8. 9. 2. The second from the lawfulness of community of goods amongst such who can so agree or the claiming of propriety amongst such who cannot Pag. 9. 10. 3. The third from the lawfulness of fasting and prayer or of eating and drinking Pag. 10. 11. 4. And the fourth from the lawfulness of such who think they ought of being of the strictest Sect of the true Religion such as were the Pharisecs or one more remisse such as was the Scribes Pag. 12. Intending chiefly hereby to clear that no man ought to blame anoother for being more strict and conscientious then he himself 〈◊〉 or it may be needs or ought to be his calling of God not ingaging him to it as it doth the other being bound in spirit to the quite contrary and in conscience both Pag. 12. And one the other part That those that are stricter ought not to blame such as are more remiss in some respects because for ought they know they are so ingaged and called of God and either bound in conscience or bound in spirit within their own Sphere Pag 12. Conseq The consequence where of being to this purpose That they ought not therefore to compel each other unto conformity either to the strictness of the one or the remisness of the other proving that the Magistrate ought to tollerate or suffer both and not to ingage them one against the other Pag. 12. 4. Fourthly The application of the aforesaid grounds and arguments to the matter in hand to wit to the Churches and the government thereof Pag. 13. 14. 15. 5. Fiftly First the application of the aforesaid grounds and conclusions by way of just reproofe unto both parties because they do not agree and live and love and carry as brethren Pag. 15. For which end the Rule of Charity is proposed and a little proscsecuted Pag. 16. 17. 18. 2. The punctual application of the precedent conclusions are briefly asserted first to the one and secondly to the other and a general consequence concluded thence Pag. 19. 6. An objection proposed and answered at large to wit that seeing Presbyteries plead that Independents Rules and ways of discipline are not more strict but more remisse and loose in many respects giving way for liberty of all Religious without controule by the Civil State as so they speak of them Pag. 19. It is answered at large That the Rules and Principles according to which they engage to act are manifestly stricter and lawfully too in divers particulars which are held forth in several assertions wherein likewise they are engaged in duty and conscience so to do Though it is not denyed but many Presbyterians are engaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present P. 20. 1. It is asserted That they are justly stricter with whom they do incorporate and joyn themselves in Church policy because that so far forth as their joyning together hath respect
and that as briefly as may be And shall cast in also even this poor mite into the Churches Treasury and that by way of proposal as ayming chiefely at the proper end which is the end of the Commandement as hath been said For without all controversie That which is the end of all the Commandements should be all our ends in all our endeavours and undertakings But the undoubted end of all the Commandements is doubtless Love out of a pure heart and good Conscience and Faith unfeigned This therefore being the proper end I shall hold it forth in all the means that I shall propose from the Law of God and shall carry it along in my own intention and also make it manifest as much as possible how such meanes properly tendeth to atchieve that end and how useful and necessary such means is to attain there unto the Lord assisting who is able to do it and to make it clear 1. And first then because it do appeare to be against Love To God above all and our Neighbours as our selves It is worthy to be rejected for even the whole Law is contained in this Yea what ever it be that is against Love is against God for God is Love and Love cometh of God and is shed abroad in our hearts by the holy Ghost and if we be partakers of this divine love which is shed in our hearts by the Holy Ghost We are made partakers of the godly nature and it is of all others the first and chiefest of those fruits of the Spirit and the most essentiall 1 Joh. 4. 7 8 12 13 16 17. And so is a clear evidence That God dwelleth in us and we in him for the love of God is essentially of God such love I meane as cometh of God 2. And secondly If it do appear to be against this love out of a pure heart it is also worthy to be rejected for what ever Law Doctrine or argument shall be proposed to oblige men to in purity either in heart or life It is without all controversie against the Law of God for Blessed are the pure in heart for they shall see God and men ought to keep themselves pure Mat. 5. 8. 1 Tim. 5. 22. Especially in heart for thereout cometh the issues of life 3. Thirdly if it be propos'd against a good Conscience it is worthy to be rejected as not included in the Law of God For all Laws Doctrines or Arguments whatsoever they are that would ingage us against a good Conscience manifestly grounded on the Word of God and of sound Doctrine that cannot be reproved we ought to reject them and yeeld no obedience nor approbation thereunto either in obedience unto men or to please them c. For we must not be men pleasers nor servants of men but obey God rather then men and ought to love and therefore serve and honor and please him rather then men For all the men in the whole Universe cannot by any meanes give men liberty of Conscience to commit sinne if their Conscience tell them and be convinced from the Law of God that they ought not to do it as Rom. 2. 11 12 13 14 15. But their Consciences will accuse and condemne them also and that in the day of Judgement when God shall Judge the secrets of men by JESUS CHRIST according to the Gospel Therefore as they cannot properly give men liberty of Conscince no more then save and exempt men from punishment due for their sinnes against Conscience they ought not to binde or engage men to obedience unto any Law against a good Conscience rightly grounded on the Law of God as hath been said But should give men libertie to be as strict and severe and as carefull and watchful and as inquisitive is they please how to keep a good Conscience voyd of offence both to God and men 4. Fourthly if any Law or argument or motion whatsoever shall be made against Faith to wit unfaigned Faith As that we should not beleeve or trust in God but in something else or that we should beleeve or put hope and confidence in any thing else or that we should not beleeve whatsoever he saith or proposeth to us in his sacred Word or biddeth us beleeve c. We ought to reject it yea though all the men and Churches in the World would ingage us to beleeve what they assert and resolve upon as being most able because wise and learned and because a multitude of Counsellors to determine and resolve what ought to be beleeved in such a case Yet if we certainly know that the Word of God affirmeth the contrary we ought to beleeve it and to reject their resolves and counsels and assertions be they what they will and must not conform nor comply with them nor approve the same But if an Angel from heaven or the whole world being become an Arrian should decree or teach us the Arrian heresie we should let him be accursed and so also for any other Doctrine then may be made manifest as it ought to be from sacred Scripture There is a time spoken of Zach. 13. when men shall be so zealous against false Prophets and false Prophesying that a mans father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesie Zach. 13. 1 2 3 4 5 6. We must therefore resolve to let God be true and every man a lyar and therefore rather to beleeve him then all and every or any man in the whole world And also we must and ought to draw neer unto God in full assurance of Faith not casting away our confidence in God which hath great recompence of reward for faith in God is of all other graces Love excepted the most chief and principal and the most essential for it is said of Faith and Love that they are in Christ Jesus yea though now in heaven It is not said that they were in Christ to wit when he was on earth but that they are in Christ Jesus for when the Apostle writ so of him he was ascended already into heaven yea and though he be in heaven yet he is said to dwel in mens hearts by Faith And therefore such faith may well be called a precious faith being so properly essential to the spirit of Christ as that where Faith dwelleth Christ also dwelleth properly and essentially even by his holy spirit for faith and love which are in Christ Jesus are not onely fruits but they are essentiall witnesses of his holy Spirit abiding in us He that beleeveth saith the Apostle hath the witnesse in himself 1 Joh. 5. 10. And so he that loveth it is also a witness that he is born of God and knoweth God Chap. 4. 7. and that he also dwelleth in us vers 12. and that he hath given us of his spirit vers 13. And so
generally not understood Quest 2. But may not some men by means of good Education attain to a great measure of wisdom and knowledge even in spiritual things and so to the word of wisdom and of knowledge and to speak unto men to Edification and Exhortation and Comfort and yet not have the spirit of God nor his power evidently demonstrable as is asserted Answ I answer No For the natural man perceiveth not the things of God neither can he know them saith the Apostle because they are spiritually discerned And therefore he neither can know them nor speak of them feelingly and apprehensively but only Theoretically according to the largeness and capacity of his memory as he hath learned and is grounded in the principles of Religion and of Faith and Doctrine as it were in a Catachetical child-like manner who can keep to the words but know not the sence And doe by Art of memory speak in the same words and phrases and manner and form of doctrine with others But as for feeling apprehension and spiritual understanding and knowledge indeed of what they speak they are utterly uncapable whiles they want faith And this is easie to discern by their coldness on the one hand or their zeal on the other in delivery thereof And by their Emphatical or loose and light expressions and arguments and motives and meanes c. it is easie to discern whether a man speak in spirit that is to say whether it come from the heart and affection or but from the brain only Neither is it easie to counterfeit hearty affection but it may easily be discern'd that it is but forc'd A very Ideot may by strength of memory speak the bare words of a Sermon and rabble them over but he cannot keep to the distinct sense of every period according to the proper intended Emphasis or meaning thereof but may by improper periods and interceptions make the sence seem quite contrary to what it is indeed but a man that understands it and is apprehensively affected according to it can expresse it suitable to the true intent and meaning thereof Even just so it is betwixt men that are spiritual through faith in God and such as are carnal in all their expressions concerning spiritual things Obj. But though it be difficult and hard to counterfeit yet it may be done so as few or none can discern but they are as spiritual and as sound as others Qu. What notes therefore is there to prove for certain and that will evidence and demonstrate indeed that it is the spirit of God that speaks in such miracles excepted Ans There is many notes by which men may be known to speak in the Spirit and by the Spirit of God But some are more certain and infallible then others I shall therefore instance in some of the most certain And those that on purpose are given out by the Spirit of God as evident demonstrations of the same Spirit and of power c. 1. And first That note given out by the Lord Jesus Christ himself is an evident demonstration that men are sent of God and come not of themselves to wit seeking his glory if that do appeare For saith Christ He that commeth of himself seeketh his owne glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Joh. 7. 18. Their zeal therefore for the glory of God and self-denial is a manifestation of the Spirit of God 2. That Joh. 10. 10. The Thief commeth not but for to steale and to kill and to destroy But the good shepherd 〈◊〉 that they might have life and have it more abundantly to wit spiritual life so that a desire will appear in the good Shepherds that the sheep of Christ might have A spiritual life through faith and that they might be edified and built up further in the same faith even from strength to strength And rather then saile of this their ends they will not stick to lay down even their lives for the good of their sheep as vers 11. But will continue to build them up further in faith and love which are in Christ Jesus as vers 28. 3. The wisdom which is from above is first pure not dark and confused darkning the councell with words without knowledge but pure words Psalm 12. 6. 2. It is peaceable not wrangling and froward angry and contentious 3. It is gentle and meeke not sowre and proud and harsh and furious 4. It is easie to be intreated not self-willed and obstinate obdurate and implacable but ingenious and tractable 5. It is full of mercy and good fruits both in word and deed and not cruel and unmerciful pittiless and careless of doing good neither to the just nor unjust Look Jam. 17. 18. 4. It is the property of the holy Ghost when he cometh or by whomsoever he speaketh To convince the world of sin of righteousness and of judgement Joh. 16. 8. 5. And to lighten things that are hid in darknesse and make the councels of the hearts manifest as 1 Cor. 4. 5. and Chap. 14. 24 25. The first by a clear unfolding and interpreting of sacred Scriptures that are dark unto others and not formerly opened and this of all others is the most manifest evidence of the Spirit of God And secondly a speaking to the heart and to the souls and consciences of men discovring their very thoughts and councels And approving themselves to every mans conscience in the sight of God 6. Their comming to the light that their deeds might be made manifest that they are wrought in God is a cleare evidence that they do truth as John 3. 21. their end appearing to be such that they meane no falshood 7. Their shining forth as lights in the world and holding forth the word of life Phil. 2. 15. 16. Yea even the faithful word that cannot be reproved and making it manifest as they ought to do for therefore they are called the light of the world Marth 5. 14. For all things that are reproved are made manifest by the light for whatsoever doth make manifest is light Ephes 5. 13 14. But the chief of all these particulars is a cleare understanding and knowledge of God and of the sacred Scriptures and of the secrets and miseries of the Kingdom of God for without all controversie Great is the mystery of godlinesse as the Apostle saith Coloss 1. 26. 27 28. Rom. 16. 25. Ephes 3. 9. 2 Tim. 1. 10. Tit. 1. 2. 1. Pet. 1. 20. Reas For to them that are without and unbeleeving all things saith Christ are done in Parables Luke 8. 10. and Mar. 4. 33 34. Matth. 13. 11 12 to 18. How much more then are the secret mysteries of God and of Christ and of our spirituall union and communion with him which is onely spiritual through faith and love Parables and Misteries unto all such who have no knowledge of God at all but only as they have heard of him by the
came to his Baptisme I have need saith he to be baptized of thee and commest thou to me But our Saviour answered that he should let be now because that thus it became them to fulfil all Righteousnesse And the Reason was because in common reputation at that time Iohn was greater then he For all men held that Iohn was a Prophet But Christ as yet had not shewed forth his glory in so eminent a manner as to be so esteemed Object But it is objected That a Church of beleevers or a company of the Presbytery are in comon reputation greater then one to wit any one man whom they may ordain and so in that respect The lesse is blessed of the greater as Hebr. 6. 7. For two saith Solomon are better then oNe And the promise is made unto two or three Mat. 18. Therefore it follows if two or three be preferred to one that a whole Church of faithful men are better then two or three and greater in esteem and their prayers or blessings are the more likely to be valide and effectual And therefore it is not unfit in that respect but proper and comely and so much the more hopeful that such their blessing through faith in God will be effectual though they want the assistance of some more eminent men then such yet are whom they do ordain The prayer of a righteous man availeth much saith James if it be fervent Jam. 5. 16. And how much more available may we expect the prayers of a whole Church will be with God as it was when Peter was in prison Act. 12. 5. Ans I answer briefly That it is not unlawful but may be done and not improperly in case of necessity as hath been said But first observe That the addition of some more eminent men to be as it were the mouth and hands of such a whole Church doth not deminish but encrease their number of faithful men if such can be obtain'd to assist them therein and so by their own Argument so much greater blessings are likely to be conferred at their request And it may he sometimes that the prayers of some one man being more earnest then the rest may obtain the blessing or some particular request rather then all the rest as it is said of Elias James 5. 17. 18. and 2 Kings 2. 12. The Charrets and Horsemen of Israel Reas For it is not because of the number of Intercessors nor because of the righteousness only of such or so many as shall pray unto him that he grants their request but it is rather because of their faithfulness and fervency in such very particular for which they pray as Jam. 1. 6 7 8. Chap. 5. 16. For it sometimes falls out that men that are the most faithful ordinarily yet may in some particulars be more diffident then the weakest so that their faith failing them they begin to sink as Peter on the water though he had walked already through the power of God yet the sight of a storm struck him into doubts and you know the place where it is said of Christ himself That he could do no great works there because of their unbelief And therefore it is not the bare form of ordination though administred by never so many or never so eminent men that can prevail for a blessing on such or such a man but it is the fervency and faithfulness of such who do ordain them that obtains the blessing for by how much stronger men are in faith in that very particular so much the more powerful they are with God to obtain his blessing and the presence and power of the Holy Ghost to be in greater measure conferred upon him to enlarge and enable him for such a work and for service to his name in such an office And therefore such men who in the general apprehension of such a Church are the most faithful and fervent in spirit that can be obtain'd and the most inward and familiar with God ought to be requested and sought unto by such a Church to assist them in ordination of any such officer and to be their mouth and hands unto God even the mouth and hands of the whole Church who as it is granted ought to be present and to joyn in prayer together with them And thus to do is not to aliene their own liberties in that respect for they may do it themselves in case of necessity as hath been said when there is not to be had more eminent and faithful men then is amongst themselves or if they cannot obtain them For it doth not take such liberties from them nor power to use them in case of necessity because that others assist them at their request no more then another Minister praying or preaching together with them at their request takes away from them their proper liberty of praying themselves And therefore I shall much wonder if any godly consciencious man shall oppose this doctrine though the custom hath been as they were instructed by some of their Ministers to practise otherwise yea and though I also speak it in behalf of those of the Presbyterial way for I do not speak it in behalf of men but in behalf of the truth which I ought to esteem before all the men on the face of the earth I therefore speak it because I beleeve that thus it becometh them to fulfil all righteousness For greatness in reputation ought to be preferred in such publike Ministrations above greatness in deed for Christ was greater in deed then John the Baptist though not in Reputation at the time of his Baptism and therefore so it became them to fulfill all righteousness Mat. 3. 24 15. For without all contradiction the less is blessed of the greater in ordinary ways at least of the greater in Reputation John had need to be baptized of Christ the less of the greater to this Christ assents but John was greater in Reputation at that present time therefore it became them rather to follow the general Reputation then the inherent power for Baptization wherein subsisted the greatness in deed in respect of power For the Original of Power is only in God 1 Cor. 3. 5. Not not in him that planteth nor in him that watereth And is but apprehended or fetched out by faith as by an immediate hand and accordingly administred according to the strength or measure of faith in such an Instrument by whom such blessing or benefit whatsoever is mediately administred It was not properly the spirit of Moses that was put upon the Elders Numb 11. though it was so called Vers 17. even the Spirit that was on him but it was more properly even the Spirit of the Lord as Vers 29. that rested on the Elders and on Moses both and in that respect only it is properly said That the Lord took off the Spirit that was on him and put it upon them as Vers 25. 26 17. for it was no other but the self-same Spirit even the