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
Is it not speaking unto men to Edification and Exhortation and comfort 1 Cor. 14. 1 3. Is is not preferred before the gift of tongues How much more then is it to be prefer'd before Learnedness in the tongues which is onely taught by humane Document and is not given as a manifestation of the Spirit but is that which a carnal man that knoweth nothing neither can know any thing concerning spiritual things may attain unto 1 Cor. 2. 14. Therefore learnedness in the tongues being no manifestation of the Spirit at all is therefore no signe that men are called of God and sent to preach But he that hath prophesie let him prophesie according to the proportion of faith But who is this He that hath prophesie in the Apostles sence in this place But he that speaketh unto men to Edification and Exhortation and Comfort And yet further by way of Directory he giveth forth a most exact Rule to wit Quest But how and what order must be used Answ Let the Prophets speak two or three and let the rest judge And if any thing be revealed to another that sitteth by let the first hold his peace Quest But why so Answ For ye may all speake one by one that all may learn and all may be comforted vers 29 30 31. Quest But where and when and in what company must this be that the Prophets may all speak one by one Answ When the whole Church of the Corinthians was come together as vers 23 24 25 26 27. And therefore also when any whole Church rightly constituted as the Corinthians was are come together they may do the like Quest But were not this immodesty in these dayes when the whole Church is come together in some place and every one hath a Psalme hath Doctrine hath a Tongue hath Revelation hath an Interpretation That all these one by one should be communicated for the good of the whole as vers 26 27 31 32. all that are Prophets I meane for so is the Directory vers 29. 24. Answ Was this the practise of the Churches in the Primitive times by the Apostles direction Might all that were zealous of spiritual gifts seek that they might excell to the Edifying of the Church as vers 12. And must it therefore now be accounted immodesty because it is not the custome in our Churches before these times Yea must it be accounted immodesty to use the same liberty in those Churches which are of purpose so constituted that the gifts of al that are so qualified may be most useful and profitable unto all that all might learne and all might be comforted and all might be edified as vers 30. 31. And might grow in grace from faith to faith and from strength to strength till they come to be tall men and women in Jesus Christ as Psal 84. 7. Yea that holding the Head from which all the body by joynts and bands having nourishment ministred and knit together might the more increase with the increase of God as Coloss 2. 19. and Chap. 3. 12 13. to 18. And why should any member of the mystical body of Jesus Christ be therefore despised as uselesse and unprofitable because unlearned in the tongues Hath not God himself on purpose so provided and tempered the body together and given more honour to that part which lacked that there might be no Schisme in the body but that the members might learn to have the same care one of another Seeing the heat cannot say to the feet I have no need of you as Chap. 12. 13. c. to the end Proposing the usefulnesse and propriety and necessity of every member of our natural bodies to be as patterns unto bodies spiritual that all the members in their several places might be accounted of incouraged honoured comforted edified and esteemed of as they ought to be necessary and useful for the good of the whole shewing that the most feeble members ought not to be despised but as much as in us lieth honored and clothed with more abundant comeliness And every one called forth employed desired and deputed by such who can discern their proper gifts or fitness and abilities for the necessary use and good of the whole or of any other parts or members of the body to such employments as they are fittest for And this calling and deputation would take away all appearance or suspition of immodesty in any such members to what ever employment they are called unto But while it is otherwise and that the very constitution of our Presbyterian Churches require that none be admitted but that is so and so learned and that enters in by the learned's door It were immodesty to observe the Apostles rules in such Presbyterian Churches And it is no marvel if such who do it yea though in other Churches be accounted silly fellows and tubpreachers by the rude people who it may be account them as they did paul and others no better then mad as Vers 23. For they are so accounted and spoken of too and that by our grave Divines so reverendly they esteem of the gifts of God and of the graces of his Spirit which are the more perspicuous by how much more they are unlearned in the Tongues And therefore it is no marvel if it be so unto them all as is spoken in these Scriptures Isa 29. from the 9 to the end Micab 3. 5 6 7 8. Hosea 8. 12. Let them look to it that despise prophecying that resist and Spirit yea that like Jannes and Jambres resist the Truth and that despise but the least of those little ones that beleeve in Christ for they do despise and resist him and his sacred Truth And it is to be feared that many are guilty even of speaking words against the holy Ghost A dangerous sin as it needs must be that shall never be forgiven either in this life or in the life to come as Mat. 12 30 31 32. It is no marvel if such Ministers yea though the chiefest of all on the face of the earth have no manifest Vision as once it was in the days of Eli when they caused the people to despise the offering of the Lord even so I mean they cause the people to despise such service and offerings and sacrifice as God now requires as Rom 12. 1â— Rev. 1. 6. 1 Pet. 2. 7 8 9 10. For they that despise these things despise not men but God It is no marvel if they must be content either to learn it at babes or to be without and dye without knowledg as 1 Sam. 3. 1 17 18. Hos 4 5 6. Object But it will be objected That the like ways for edifying of the Church in these days that were practised in the Apostles times are not suitable now because that those extraordinary gifts are ceased Ans 1. I answer That the chief and most profitable of all those gifts for edifying of the Church is still on foot to wit Prophecying speaking unto men to edification and
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
to the policy and government of the Church no Church can be too strict Pag. 20. Though in other respects they ought to joyn according to the rule of Charity and not of Certainty as in administration of the Word and Sacraments as 1 Cor. 16. 14. Chap. 13. Chap. 10. 32 33. 2. It is asserted That for the same ends and reasons and respects alledged in the former they are justly strict and conscientious and teach it as a duty That all that are found and known to be men of approved fidelity within convenient bounds should thus incorporate and joyn themselves and to engage themselves in Covenant unto God for better security and deeper engagement unto all brotherly and Christian duties and to deal impartially in all such business as concerns them all for the glory of God and the Churches good and to be wise as serpents though innocent as doves P. 21 22. 3. It is asserted and proved at large That the Principles of Independents are stricter and neerer to the Scripture rules for edifying of the Church in that they do not limit the holy one of Israel to speak in publique by the learned onely P. 22 to 47 For proving Whereof 1. It is asserted from 1 Cor. 12. 7 to 12. That naturally and manifestly flows from hence That to whomsoever the manifestation of the Spirit is given it is given to such to profit withall Pag. 23. 2. It is proved against an objection to the contrary That such who have the Spirit of God and are spiritualiz'd thereby may discern all things yea the deep things of God as 1 Cor. 2. 10. 15. yea though they be unlearned in the tongues And that the manifestations of the Spirit may be evident and demonstrable even in these our days to such who are spiritual though not unto others as vers 6 7 8 9 10. Pag. 23. 24. 3. The particular gifts or notes or qualifications or operations or administrations are the chief of them produced from sacred Scripture whereby the manifestation of the Spirit of God and of power c. may be evident and demonstrable in such as are not of those that are learned in the Tongues nor graduates in the Schools even in these our days yea and that in such who do no miracles Pag. 24. 4. It is asserted and proved against an Objection That these particular gifts and administrations which are reckoned up by the Apostle Paul cannot be so counterfeited by the carnal but they may easily be discerned by those that are spiritual P. 24 25. And to that purpose there is divers Notes from sacred Scripture which being found in any do prove for certain and do evidently demonstrate that it is indeed even the Spirit of God that speaketh in them yea though they do no miracles Pag. 25. 1. The first from John 7. 18. Ibid. 2. From John 10. 10. 28. Pag. 26. 3. From James 1. 17 18. Ibid. 4. From John 16. 8. Ibid. 5. From 1 Cor. 4. 5. Chap. 14. 24 25. Ibid. 6. From John 3. 21. Ibid. 7. From Phil. 2. 15 16. Ephes 5. 13 14. Ibid. But that the chiefest of all these particulars or any that can be exhibited is a clear understanding and knowledg of God and of the sacred Scriptures and the secrets thereof and of the secrets and mysteries of his sacred Kingdom Because without all controversie great is the mysterie of godliness as the Apostle saith Col. 1. 26. 27 28. Rom. 16. 25. Ephes 3. 9. 2 Tim. 1. 10. Titus 1. 2. pag. 27. To which a Reason is rendred drawn from the contrary Luke 8. 10. Mark 4. 33 34. Mat. 13. Ibid. And a Consequence gathered backed with 1 Cor. 4. 5. Matth. 10. 19. Ibid. And an Objection answered to satisfie such who count it immodesty pag. 28. 1. And another to satisfie such who object That speaking unto men to Edification and Exhortation and Comfort is not properly to prophecy because prophecying is foreshewing of things to come which is fully answered and clearly vindicated that it is properly prophecying as the Apostle asserteth it from Heb. 11. 1. John 10. 10. 1 John 5. 11 12 13. 1 Cor. 14. 1 3 4. And the chief of all for the perfecting of the Saints and for the work of the Ministry and for the edification of the body of Christ Ephes 4. 11 12 13 14 15 16. pag. 29. 2. And secondly That it is a more present evidence and demonstration of the Spirit then shewing of things to come as Agabus did for till the things be come they do not manifest the Spirit of God pag. 29 30. 3. And thirdly The danger is shewed to those that despise or resist and disparage these things or ways c. or them that use them or to any authority that will not suffer it and give liberty to all them whose spirit God hath raised to build up the Churches in their most holy faith lest wrath be upon them from the Lord as Ezra 1. 5 6. Chap. 13. 16 23. Chap. 8. 22 23. Psal 2. pag. 31. 32 33. Yea that it is matter of dangerous consequence either to act or comply with such shew'd by many Reasons and all Objections answered fully which are too many and too large to abreviate pag. 47. 4 Assertion is concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to the 23. Chap. 4. 1 2. 12. with the Reasons that necessarily engage them so to stand which are unanswerable pag. 47. to 53. 5 Assertion is concerning their maintaining the Power and Kingdom and Supremacy of Christ in which it is shewed that they necessarily assume Democracy to maintain his Monarchy against Antichristian tyranny and usurpation pag. 53. to 56. 6 Assertion is That they are justly stricter in keeping themselves within their own sphere in not judging those that are without in the Apostles sense 1 Cor. 5. 12. in a spiritual way as Mat. 18. 15. to 21. pag. 56. 57 58. Having done with the Presbyterians for the time present here is three grand particulars instanced in against the Independents and punctually argued from Scripture grounds 1. First Concerning Ordination of Ministers and other Officers pag. 58. to 63. 2. Secondly Concerning the authoritative acting of an Assembly of Churches in the Name of God and the Lord Jesus Christ wherein is proved that withdrawing of Communion is not sufficient but they ought to proceed even to Excommunication yea even to Execration if their sin so deserve as for toleration of Idolatry Blasphemy and such haynous sins in their Church-Members or Officers pag. 63. to 68. 3. Thirdly Concerning their strictness in tryal of all whom they admit to partake of the Sacraments which is named pag. 68. but prosecuted and argued against them from pag. 72. to the end of the Book But betwixt pag. 68. and pag. 72. the Authors apprehensions partly abreviating what hath formerly been said are proposed briefly
all may erre and every one hath erred and it may be doth erre in some thing or other Then all and every particular man ought to fear himself lest he also do erre and that in such particulars wherein he thinketh that he justly opposeth and condemneth others And ought to search the Scriptures and to search the meaning of the Spirit even in the Scripture it self and to be sure of that before he be too confident and surious in opposition or judging of others as Hereticks c. He that thinketh he standeth take heed lest he fall He that thinketh he knoweth any thing knoweth nothing yet as he ought to know saith the Spirit of God Then we ought therefore to put on Charity which is the bond of perfectness and not to break off Love but upon sure grounds that they are enemies of God whom we so judge and censure c. But for more punctuall applycation of these precedent conclusions unto both Parties to wit to the Independents and Presbyterians I shall briefly assert these cleare consequences from the aforesaid grounds first to the one and then to the other And first then to the Presbyterians I assert as followeth in behalf of the Independents 1. That it is lawful yea and the bounden duty of some men to binde themselves to a stricter discipline then others need or ought to do The one being quallified through the grace of God and fitted for it and so manifestly ingaged and called of God so to do for the time present whiles they think they ought 2. To the Independents that the Presbyterians not being so qualified or disposed or called through the grace of God but manifestly ingaged to the quite contrary And as is it were bound in spirit within their own sphere or place or calling or way c. ought so to continue whiles they think they ought till they be convinced from Scripture grounds that it is their duty and that they are called of God to a stricter Rule and way of Discipline then they yet do practise or can freely embrace or engage to indure as witness the foure precedent examples Consiqu And therefore it followes That a stricter Discipline ought to be tollerated by the Civil State that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to do it provided alwaies that they do not offer to inforce others unto their way but only the freedom and liberty of themselves and of their own c. then ought to be imposed and made as a general and binding rule and way of Government to which all must necessarily be ingaged in or bound unto as hath been said before Object But it will be Objected seeing I propose this Assertion to the Presbyterians in behalf of Independents that it will be necessary that I shew wherein the Independents rules and ways of discipline are stricter then theirs for they are generally accounted by the Presbyterians more remiss and loose in many respects giving way for libertie of all Religions without controule by the Civil State as so they speak of them Answ I answer that their rules and principles according to which they engage to act are manfestly stricter and lawfully too in divers particulars wherein I shall briefly instance And wherein I thinke they are likewise ingaged in duty and conscience so to do though I will not deny but many Presbyterians are ingaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present 1. And first they are stricter with whom they incorporate and joyn themselves in Church policy And so far forth as any particular Church is politically joyned for the government thereof and for the good of the body in every respect A Church can never be too strict but the stricter the better and the more likely it is to be well ordered and governed and built both in faith and love and all other graces and vertues whatsoever that may tend for the benefit and good of the whole And therefore their principles are to admit none to be incorporated with them but men of approved fidelity Because according to their princples they having liberty and power in all Church affairs that are of joynt concernment and that respect them all as in Elections or Ejections Admissions or deprivations Receptions or Rejections Receiving in or casting out from amongst themselves they all having interest as members of the body have liberty and power for vote or sufferage as they are bound in conscience and can see just cause and render a reason of their faith hope or desires therein grounded upon Scripture evidence as so they ought to have They I say according to their principles having this power and liberty c. are bound to be strict with whom they incorporate and joyn themselves Lest by sway of vote things should be carryed Antichristian-wise to the dishonour of God and of the Church c. by male administration of all the Ordinances that concern them all to be carefull of in the sight of God For if men be admitted to have vote in Election of Ministers and Elders and Deacons c. that are not approved for ficelity and fitness to discern in some good measure whether they be men of good and honest report and full of the holy Ghost and of wisdom suitable for such a place they may cause the Election and Approbation of such as will defile the Church with corrupt doctrine and unsound principles and ways and manners to their own destruction And therefore all that are accounted to be truly religious are not fit to be incorporated as members of the body to have liberty and power in such respects till they come to ripeness and maturity of judgment in spiritual respects In like case as the Levites though they all were given as a gift unto Aaron and to his sons to do the service of the Tabernacle of the Congregation yet they were not to administer and wait on the service of the Tabernacle but from twenty and five years old and up wards And from the age of fifty years they were to cease waiting on the service thereof and should serve no more as Numb 8. 24 25 26. Clearly implying That onely in case of ripeness of judgment and ableness and fitness for such a business they ought to be used and admitted c. but not otherwise least they spoyl the Government of Discipline and Service that belongs unto them However notwithstanding all that are accounted to be truly religious ought to be admitted unto all the Ordinaces yea even to the Sacrament of the Lords Supper though never so weak in understanding and knowledg as all the Levites even during their minority yet Aaron was appointed to bring them with him for they might be present though they did no service And through they might not administer and do the service of the Tabernacle yet they might be admitted to come neer with
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
and to give just occasion by dealing immodestly with the Truth of God to the disgrace and disparagement and dishonor of God in respect of whom and for maintenance of whose Truth we must not know either father or mother son or daughter Minister or Master brother or friend but to undervalue disgrace dishonor disparage yea and even hate them in comparison thereof and rather then baulk the Truth that concerns the good of immortal souls especially in case when it may endanger the loss of souls so precious is the Redemption of souls and their continuance for ever and of so high esteem ought the glory of God to be valued of us He that valueth himself or his own honor or grace and glory yea or his own life better then the Truth and the Glory of God deserveth no better but shame and dishonor for his self-ish ends and pride c. And he that doth truth and cometh to the light that his deeds may be made manifest that they are wrought in God He will be desirous to be tryed by the touchstone even the Truth it self and will love him better that lets him see his error in such a case then him that flattereth with his lips or holdeth his tongue and lets him run on in erroneous paths either in life or doctrine And it is a sign that such men do evil that hate the light and that will not abide the tryal by the touchstone in as open and publique a place as they have held forth doctrine provided always that it be done with meekness in a loving way as it ought to be for so saith the Apostle Let all your things be done in love And that there be also a free acknowledgment by them that do it of their own weaknesses and subjection of themselves to all or any Error and to be likewise tempted and drawn aside and that they onely stand and are upheld by the Grace of God of his free accord and with a clear manifestation of such material and weighty causes and considerations moving them thereunto as are of greater value and consequence then the credit and reputation and honor due unto such a Minister for it ought not to be done upon slight occasion but matters of weight and such as will over-ballance all the shame and disgrace that may possibly fall upon such a Minister And it is a signe that men come of themselves and are not sent of God if they seek their own glory or if their own glory be so near and dear unto them that they cannot be content to undervalue it to the glory of God or to his sacred truth if they cannot be content to let God be true and every man a lyar but will rather oppose the truth of God then acknowledg themselves to have erred from the truth Jam. 5. 19 20. It is a shrewd sign that there is in such men a spice of that pride that exalteth the Pope above all that is called God or that is worshipped Who arrogateth power and dominion to himself as if he could not erre for all men must beleeve what he asserteth and punctually obey his commands and decrees though never so untrue or unjust c. Yea though quite contrary to the word of God and to the light of reason Or else they must be Excommucate out of their Churches oh horrible pride and yet a spice thereof is doubtlesse to be found in all men by nature And in the natures of many that yet notwithstanding have the grace of God for they are partly flesh and partly Spirit and it is rare to finde out such a man as can deny himself and take up his crosse and follow Christ fully That can endure the cross and despise the shame for men can very hardly endure to be crost yea though they cross and oppose even the truth of God how much lesse then would they endure the cross and the shame and spitting And they cannot endure to be despised and dishonoured when they doe despise and dishonour God How much less then can they despise the shame in respect of the honour and glory of God But it will be objected that if this were suffered any man that would might implead the Minister if he think he erre even when he hath preached the truth of God And so many raise controversies of disputation when ever they please to disturbe and trouble the Congregations amongst which there are some that are weake that ought to be received but not unto controversies of disputation I answer as before that it ought not to be done but in matters of weight that may be clearly evinced from the Word of God And if any oppose or contradict the truth either through malice or ignorance It may minister occasion to such a Minister to convince gain-sayers and then the shame and dishonour will light on them and the truth of God be the more splendorous in that respect and if it be done of malice his malice that doth it will be discovered and if it be through ignorance he may be convinced and better informed and will have cause of thankfulness both to God and the Minister that hath converted him and resolved his doubts But if it were the custom that Judicious men might not onely in case of erronious Doctrine but of things dark and mysterious that are not fully cleared in their ministration put them on by way of question or desire them to illustrate or clear such a point or inlarge themselves in profitable points and confirm them better It might be very profitable to the Church of God For the people will more regard and consider better of such particular points as have been the subject of such discourse and are as it were vindicated and concluded upon and so confirmed against all objections or obscurities whatsoever even in the publike Congregation and by the most Judicious in reputation amongst them then of other particulars And this also would be a meanes to debar all such from usurping the Ministry that are not able for it and to convince gainsayers and stop their mouths and to maintain also and vindicate the truth Yea it would be a means to seclude all such as are not men of self-denying spirits such as the Lord Jesus requires that such should be if they would attaine to be his Disciples especially his Ministers 4. The Independent principles are likewise stricter in standing fast to such Christian Liberties in other respects wherewith Jesus Christ hath made us free Then the ways and principles or at least the practises of Presbyterians will suffer 1. As first concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to 23. Chap. 4. 1 2. 12 c. For as it is granted by All That in case of necessitie as when a Church liveth where it cannot govern in a Presbyterial way in a Classical and Synodical manner because there is no Churches to combine with within
they generally allow off or to dis-approve reject turn from dis-install or eject whom they dissavow For how else can they in such respects obey the Apostles direction and keep a good conscience void of offence both towards God and man Heb. 13. 8 9. 2 Tim. 3. 4 5. 1 Tim. 4. 3 4. 2 Thess 3. 6 7 8. 2 Joh. 10. Joh. 10. 1 2 3 4 5 to 16. Let any man tell me but how and I shall silence for ever in that respect How I mean they shall answer these Scriptures as they ought to do If it be promised that the Presbyterial Govenment will so provide that none shall be admitted and approved off but such as are truly spiritual and of the most able and fit for the Ministry that can be found and then it need not to trouble the conscience of any man in that respect I answer that I cannot beleeve it till I see it done or by what means it should be effected Whiles all have vote and power in Election and may either chuse whom they think good or be without All I meane that have taken the Covenant many of whom have so little understanding in Spiritual things that they are not thought worthy to receive the Sacrament And how then can such discern whether men be spiritural and able for the Ministy or they be but carnal and such as can know nothing of spiritual things to wit of the things of God As a Corinthians 2. 14. The natural man perceiveth not the things of God neither can he know them because they are spiritually discern'd to wit through an eye of faith But the spiritual man to wit a man throughly spiritualized through faith in God discerneth all things yea even the deep things of God Object It will be objected that all that are godly and truely conscientious are not able to discern of the fitness of men for spirituall imployment And therefore it is more wisdom to commit the apporveal of all spiritual men to the Wise and Learned and to the Elderships c. Answ I answer that He that entreth in by the door which is Christ himself our Archbishop is the shepherd of the sheep as Joh. 10. 2. 9. And to him the Porter openeth and the sheep hear his voice and he calleth his own sheep by name and leadeth them out And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voice And a stranger will they not follow but will fly from him for they know not the voice of strangers as vers 3. 4 5. This is the promise and the plain assertion of Christ himself That his sheep know his voice by whomsoever he sendeth it for the Porter to wit his holy Spirit openeth their hearts as he did the heart of Lydia even to hear and obey and to follow and doe to imbrace and to receive yea to love and honour even such who bring them such glad tydings of life and peace and of truth c. And therefore though they be not able to discern and discover and judge who is fittest and the most able for such and such imployment yet they can discern who are sent of God and bring his message so far at least as not to follow a stranger for the voyce of strangers is strange unto them and such as they will not follow so that the general approbation of the sheep of Christ such especially who are known to be his is the note of a shepherd that is called of God and sent to preach or that is called to officiate in any place about spiritual things And though they cannot discern who is fit for office yet if the wise and learned should appoint them a stranger or an hireling and that careth not for them or such whose voice they know not or to whom the Porter openeth not They ought not to follow but to fly from them as from thieves and robbers yea as sheep from wolves that would murder and destroy and devoure their souls as vers 5. 8. 10. 12 13. But if this be their duty as doubtless it is if they once discern who are such or such Then it necessarly follows that they ought not by authority to be otherwise impelled but that in such respects as do so highly concern the good of their souls and the souls of their housholds and their posterities after them till the world determine They might have liberty of conscience as they dare answer it at the great tribunal to deale impartially in all such cases of such concernment to approve or reject as they think they ought And as considering themselves even now already in whatever they doe to be before God and the Lord Jesus Christ and the elect Angels as 1 Tim. 5. 21. And this is a Liberty wherewith Jesus Christ hath made us free to which it is our duty to stand fast And to beware of such as shall come unto us in sheeps cloathing that yet inwardly are ravening wolves And he hath promised that we shall know them by their fruits Mat 12. 30 to 35. And they that would spoil us of any such liberties are in that respect to be accounted no better then Theeves and Robbers yea spirituall theeves that would spoile our soules And such therefore we ought not to receive nor to bid them God speed where they teach such Doctrine unless in hope that they do it ignorantly and that we onely receive them in hope to reduce them from such dangerous error If it be objected that men will not allow any maintenance to such whom they may not have vote in Election of unless it be compelled or forced from them which is not warrantable as hath been said and proved by some I answer briefly that whatever others that are malignant and enemies to the Church of God will do or refuse give or with-hold in such a case that doth not exempt thosewho are godly and conscientious form doing their duties and from being impartial in such weighty business that concerns the good of their immortal souls in which cases all things should be done without partiality or respect of persons And they ought rather so to joyn themselves as to maintain a Ministry upon their own charges then to give their sufferage or vote for such to be installed in a place as ought not to preach And if it were so that the truly religious would joyn themselves and engage in Covenant each to others for this end that all of them might speak even the same thing without partiality or respect of persons There would scarce any accept of a place but that were either called or approved by them nor would they continue against their wills nor act contrary to their general results from Scripture grounds But whiles they sit loose and are partially engaged and do not assemble themselves even their own selves for these and such like business that concerns them all how is it possible that they should know the mindes