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
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
each of others or the grounds or reasons upon which they act or how to resolve fully so as all may assent and be satisfied in conscience from sacred Scripture that so they ought to resolve in such and such cases And therefore they ought thus to joyn and assemble themselves and be engaged deeply each unto others that things of this nature might be justly carried without partiality or respect of persons yea at least in private if authority will not suffer them to engage in publique if there be so many within convenient bounds as may in any possibility do good this way 5. They are stricter in maintaining the Power and Kingdom and supremacy of Christ then the Presbyterian Government as in now stands will allow or suffer Reas For though they do allow that the body of the Church should be obedient and subject to the Ministers and Elders of the same so far forth as they hold forth the Word and Voyce of Christ as Joh. 10. 4. and do make it manifest as they ought to do from the Law and Testimony that their ways and words or judgments and censures or proceedings are right as in the way of the Churches of New England appers pag. 100. Chap. 5. Yet in case when the Officers of a Church shall err and commit an offence or miscarry the business that concerns them all or that in any respect concerns the glory of God They make bold to over rule them and to maintain the truth and rescue the innocent or condemn the guilty and to elect or eject receive or refuse yea to remit or retain as they finde cause and ground form Scripture yea though quite contradictory to the judgments and decrees and results of their Elders and in case of obstinacy even to proceed to censure and to cast them out as unsavory salt if their sin so deserve And this democracy is necessarily assumed and exercised by the Church in choosing their Officers and joyntly with them in admitting members and in censuring or acquitting and remitting offenders And that to preserve the Monarchy of Christ from Antichristian usurpation lest they should be in forced to let men at their pleasure bear rule over them and become as men pleasers and servants of men as many have done and that without all remedy or hope of remedy whiles their Officers live as hath been said before in the like case And all because that they had not power within themselves to censure and remove them but having their power to seek form other Churches or from without their own could never finde it to remove them by as in conscience they ought But were forced to yeeld even blinde obedience and to submit themselves to what ever decrees were imposed on them whether right or wrong truth or falshood good or evil And what else can be justly expected form the Presbyterial Government if they require obedience to what ever they decree or determine by Vote in Classis or Synod or Congregational Presbytery when they make it not manifest as they ought to do from sacred scripture that such decrees are just and ought to be executed and obeyed c. by all or any whom they do concern that are under the Government and of the Kingdom of Christ For what is this but to give them liberty for the absolute exercise of arbitary power after men are chosen to such anoffice For what is it but Arbitrary power in spiritual respect that is not submitted to the Word of God to the Lord Jesus Christ and to his Law and Testimony as well as such is accounted Arbitrary power in civil respects that is not submitted to the Laws of the Land And this cannot chuse but at least sometimes engage or enforce us unto blinde obedience if we submit thereto and that unto men as if we were necessitated to account of them as if they could not err And therefore doubtless such whoever they are that either claim as due or expect such obedience do extol themselves even above the Apostles and expect more obedience and honor and service then they ever required who were notwithstanding more infallibly guided For they rather commend then blamed the Bereans for searching of the Scriptures whether those things were so that were preached by them And what may this prove but not onely the infringement of the Churches liberties but even the just rights and liberties of the subjects yea and the priviledg of Parliament For if the Parliament were bound as in duty to God to establish and confirm what ever a Synod or an Assembly of Divines should conclude or decree amongst themselves to be just and right in the sight of God and that without evidence form sacred Scripture What a gross slavery might even their very consciences be subjected to For was not this the means of introduction of Popery and all superstition that ever was establisht in the Christian world to wit obedience unto Synods as if they could not err And is it not as dangerous now lest men should yet err and mislead the Parliament and the whole Kingdom yea and all the Churches Are we sure that they are more infallible then in former ages Doubtlesse I say they ought not to challenge nor expect or plead for any such obedience nor that they either do or can do any thing Authoritatively indeed but what they make good and manifest from Scripture for then onely and onely so far forth they may Authoritatively say It seemed good unto the holy Ghost and us as hath been said before for even the Apostles were but drawn together to consult and consider of those things neither did they decree till James stood up and resolved the matter from sacred Scripture by concluding such a result as to which they all assented It was not carryed by multiplicity and majority of votes what should be decreed but by the best Scripture evidence Neither are any such either fit or worthy to be members of an Assembly Synod or Classis or congregational Presbytery that can be content to let things pass upon slender debate and without result from Scripture grounds upon bare votes it may be inconsiderately gathered to be made as decrees for the Churches Government and that about matters in controversie concerning faith and doctrine or ways and manners or any such like Considering that the eyes of the chief Seers in a whole Kingdom or Nation yea in the whole universe may be covered and the sacred Scriptures may be unto them all as a sealed book yea they may account even the great things of Gods own Law as a strange thing as Isai 29. Vers 9. to the end Micah 3. 5 6. 7 8. Hosea 8. 12. And yet may think it strange that such men as they should either be or be accounted blinde as those that said unto Christ Are we blinde also And therefore it behoves the Magistrates and all in authority to restrain and limit them in these respects that so highly concern even the life