The Saints Guide OR Christ the Rule and Ruler OF SAINTS Manifested by way of Positions Consectaries and Queries Wherein is contayned The Efficacy of acquired Knowledge The Rule of Christians The Mission and Maintenance of Ministers And the power of Magistrates in Spiritual things By IOHN WEBSTER late Chaplain in the Army LONDON Printed for Giles Calvert at the Black-spread Eagle at the West End of Pauls 1654. To all that love the Lord IESUS CHRIST in Truth and Sincerity Dear Souls BLessed be the God of mercies who hath satisfied my spirit that it is not the power of Argument the force of Dispute or Eloquence nor the efficacy of humane Reason that can more clearly make out the things that are freely given to us of God than they are by that Spirit that searches all things yea even the deep things that are of God in the experience of his Saints as they all witness having the same spirit opening unto them that Record which God gave of his Son Neither are these and poor weak things though we should not despise the day of small things made publick upon any such account but onely as it pleased the Lord to draw forth my spirit to give testimony with those Truths he had sealed in my breast against all the prejudice cenfures and unrighteous judgments of men For that immortal Spirit which raised Iesâ—s up from the dead and quickeneth the bodies of his Saints by its own light life power wisdom and strength worketh all in all in his people stands not in any need of the weak instrument of â—infull mans carnal and devilish wisdom For it is this Spirit that quâ—ckeneth the flesh profiteth nothing Neither are the weapons of a believers warfare carnal but mighty in Christ not in us to the pulling down of strong holds and laying low of every imagination that stands up against Christ And also I have usually in experience observed that in laboring to make out the Truth by the force of our wit and arguments one carnal weapon is but set against another and so doth little else but engender strife and stir up passion so that Truth rather receives damage than profit by it And therefore the Scripture witnesseth that Saints should avoid foolish questions endless Genealogies and contentions with perverse disputings whereof cometh envy strife railyngs and evil surmisings And as the Lord in mercy hath cleared my spirit from these mysts so he hath led me forth to give my testimony with the rest of his Saints in behalf of his Cause and Truth against all perversness and unrighteousness of men For after the Lord about eighteen years ago had in his wonderfull mercy brought me to the sad experience of mine own dead sinfull lost and damnable condition in nature and fully shewed me the nothingness and helplesness of creaturely power either without or within me and graciously led me forth to witness with the Prophet David That he had drawn me forth of the horrible Pit and set my feet upon a Rock and established my goings And then and ever since carried me forth somtimes in much power somtimes in weakness according to the working of his own will to declare unto the sons of men what he had done for my Soul This no sooner appeared in me and others whom it pleased the Lord to reveal his Son in but the power of Babel in the Ministers of Satan transforming themselves into Ministers of Righteousness then in the Episcopal and Prelatical Form poured forth all their malice and spite against the Truth and against all those in whom it appeared then throwing dirt upon us and hotly raging in persecution against us in and under the terms of Puritans Seperatists Grindletonians and Antinomians And also continued the same bitterness in malice in the tail of the Dragon though then disguised under the name of Presbyterians and a new Form of pretended godliness by the former odious â—itles and addition of new as Libertines Blasphemers Sectaries and Hereticks and since hath not ceased under the new devices of Independency and Church-gathering keeping still the same appellations and super-adding of others as Dippers Quakers and indeed what not calling and accounting all others as Hereticks that were not of their Tribe and Trade Form and judgment and so the hierling merchants of Demetrius his Craft do still vociferate and continu it yet notwithstanding all their bloudy malice and insaciable envy the Lord hath delivered me and those that were his through his great mercy from the paws of all these devouring Lions and will still faithfully keep and preserve all his by his mighty power through faith unto salvation And now the Lord hath strengthened my spirit and hand to bear out my witness against all these and to manifest the same to you my dear brethren pertakers of the same heavenly calling and anointed with that spirit that teacheth all things and leadeth into all truth where there is neither Iew nor Greek bond nor free male nor female but are all one in Christ Iesus to the unity of whose Spirit he commends you who remains April 28. 1653. Yours in the Lord though the lowest and least of all Saints JO WEBSTER To all those that set up Forms and external Worship instead of the spiritual and those that call themselves the Ministers of the Nation Countrey-men IT is far from my purpose to asperse your persons or to condemn any of the least appearances of the Lord Iesus in you much less to oppose any thing that may tend to the building up of the spiritual and new Ierusalem Nevertheless the Lord hath put a few things in my mouth to speak unto you and some things in my spirit to inquire of you which I beseech you to receive in meekness as becometh thâ—se who have stiled themselves by the dear and precious name of Christians Hath the Spirit of Christ ever revealed in you or the record of his truth taught you that any Form of godliness how exact soever or any external worship or discipline though never so near the model that you may imagine is layd down in the Letteâ— of the Scriptures doth make a Saint where the life and power is altogether absent Or doth there appear in any of your gathered Congregations or select Forms the evident and pure power of spiritual self-denial and divine love Nay is it not as the Apostle foretels Having a Form of godliness but having denyed the power thereof Doth Pride Covetousness Censuring Envying Condemning nay murthering of others that follow not your Forms declare or evidence the power of godliness Is not he a murtherer that hateth his brother and therefore hath not eternal life abiding in him Or is there none a Brother but only he that is of your gathered Congregation Is this to worship the Father in spirit and truth or rather to worship ye know not what either at Jerusalem or pon some other Mountain The Lord open
your eys and give you spiriâ—s to discern in what Principle ye stand Was ever the Spirit of Christ in his Saints in any Age a spirit of persecution Or were the Saints accusers of their Brethren by casting upon them any odious Titles Or did they complain of others to any secular Power or labored to punish or imprison any that followed not them and their way Nay doth not Christ teach them not to forbid such And is it not the Rule that Saints should not speak evil one of another for in so doing they judg the Law and fulfill it not And did not God so lead out their spirits that being reviled they did bless being persecuted they did suffer and being defamed they did intreat Nay is it fitting to bring a railing accusation against the Devil No but to refer it to the Lord that he may rebuke him Now whether it be so with you or not let your Consciences and carriage speak Did ever the Spirit of Christ teach you that any actions dutyes performances or any holy exercises of yours were well-pleasing unto God that were not the fruits and effects of his Spirit inhabiting and working in you No although you should give your bodyes to be buâ—ned and your goods to feed the poor without the Principle of Divine Love which is Christ working the same in you it would profit you nothing Where is your Charity Where is your Love Doth all that you act in the way of his worship flow from this Spirit Try your selves Examine your selves know you not that Christ Jesus is in you except you be reprobates Must not every Plant which the heavenly Father hath not planted be rooted out And if your Religion and way of worship were of God it would stand without any assistance of man or worldly power that the Gates of Hell could not prevail against it for his Kingdom being not of this world is not upholden by the power or principles of this world but by the Almighty Word of his spiritual power But doth the house of your holiness stand founded upon this Rock of Ages or upon the sandy foundation of mans power and self-righteousness and therefore when the rain descendeth the windes blow â—nd the flouds beat it falleth and the fall of it is great And you that call your selves the Ministers of the Nation did ever the Spirit of Christ teach you to derive your Calling and Mission from man or the power of men Is it not the Lord of the Harvest onely and none but he by his own will and spirit that sendeth forth Laborers into his Vineyard Had you your Mission from him or from Rome from his spirit or from the vain and fruitless imposition of the hands of Bishops or Presbyters who apishly imitated the Apostles action without their spirit gifts or power Is not the calling of a Minister as was Pauls from God immediatly and neither of man hor by man Consider into what Places you have thrust your selves even whither the Lord hath not put nor placed you Nay have you not run when he never sent you Those that are his Disciples chuse not him but he chuseth them and ordaineth them to bring forth fruit But do you not pretend to chuse him to make a Trade of his service when you go and are sent to Academyes to be fitted for that end and to Bishops Presbyters gathered Churches or the power of the Magistrat to borrow authority and thereby to procure a fat Porsonage or Augmentation and then you set up shop to sell and vend your wares as though now you had served a sufficient apprentiship and were Masters of the Craft or Trade when yet God hatâ—â— neither chosen fitted nor sent you forth in the power and demonstration of his Spirit And this appears by the fruits of your pretended Ministry being empty dull dead liveless and onely like teaching of the Scribes and Pharises for indeed men do not gather Grapes of Thorns nor Figs of Thistles and so by the fruits of their Doctrine the tru Ministers are known from the false and so are you Dare you presume to â—ver that you are Christs Ambassadors and know not the Message that you should deliver but have it to frame and hammer out by your study cogitations devices and the working of your carnal wit and corrupted Reason or to scrape and gather up out of this and that Author Father Schoolmen Modern Writers this and that Expositor Commentator and the like Is this to be made able Ministers of the New Testament not of the Letter but of the Spirit Those that Christ sends forth have that Unction that teacheth them all things that they need not to ask or inquire of vain Idols that have eys and see not ears and hear not mouths and speak not neither have any spirit of understanding in them at all but they are all taught of God and have received in some measure of that spirit which leads into all truth and need not take thought what they shall answer for it shall be given them in that hour for it is not they that speak but the Spirit of the Father in them and out of their bellies do flow fountains of living waters While in the mean time your broken Cisterns of wit learning and carnal wisdom can contain no water Can you be his souldiers when yâ—u have no weapons but what are carnal and not those spiritual ones of Christ that are mighty in him to the pulling down of strong holds and the laying low of every imagination that stands up against him and his power The Lord in mercy open your eyes to see your own emptiness and want of furniture to fight conquer and stand in this spiritual and great warfare otherwise none are sufficient of themselves to think any thing of themselves but every Ministers sufficiency is of God Did ever Christ teach you to preach for hire or to make Contracts how much you must have for exercising that Ministry the necessity of which is laid upon you if you be called of God even to preach in season and out of season and woe be unto them that do it not And yet it is your cry No publike maintenance no Ministry Oh hypocrites how can ye escape the damnation of hell Or hath he taught you to remove from place to place where you may have more mony or a greater benefit This is only to preach for hire not for the love of the truth nor out of your sensibleness of the necessity incumbent upon you With what faces can or dare you exact Tythes or pay from poor Labourers by the compulsory power of a worldly Law who perhaps never received any benefit from your Ministry or cry out for a publike maintenance to be established by the Magistrate Is there any other maintenance for a Gospel-Ministry but what those freely give that feel and
truly said to be sanctified for acquired learning by it self and of its own nature is nothing else but sin and therefore remains so still and cannot truly and properly be said to be sanctified no more then sin But if by being sanctified they mean that the providential wisdom of God doth order it or make use of it for the good of his People I opose it not so that it be understood that that good flows not from the nature of acquired knowledg it self but from the Wisdom and goodness of the Spirit of God who maketh all things work together for the benefit of those that love him who are the called according to his purpose And so no more can properly in this respect be predicated of it then of sin it self which in that case though not as an entity for Non entia ad modum entium concipiuntur is said also to work for the good of Gods Saints Again if it be objected That though Learning be not effectuall to the understanding of the mystery of the Gospel yet it is prevalent to the compleating of the literal and historical knowledg thereof To this I answer Though it may conduce to the gaining of literal and historical knowledge yet this is not ad idem because it profiteth nothing for Truth it self bears record It is the Spirit that quickneth the flesh profiteth nothing and men are made able Ministers of the New Testament not of the letter but of the spirit for the letter killeth but the spirit giveth life So that all literall and historicall knowledge gained by mans power is but like the principle from whence it Flowed fleshly earthly deadly and destructive Consectaries Then all those that the world cryes up for learned from this principle of Humane Learning are but with God called and accounted un-discipled un-taught as Peter witnesseth clearly where speaking of the Epistles of Paul he saith in them some things were hard to be understood which they that are untaught and unstable wrest as they do also the other Scriptures unto their own destruction Whereby it is manifest that by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which though usually rendred in the English Translation heedlesly the unlearned yet properly signifies the undiscipled or untaught and therefore commonly in the Latine is turned indocti which points forth the same significantly for the word that signifies unlearned or unletter'd is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is Homines illiterati idiotae He intends those that were undiscipled and had not the Teaching of the Spirit and yet in the strength of naturall reason and carnall wisdom wrest the word to their own destruction So that all that knowledge which flows from the naturall mans acquisition which the world calls wisdom is foolishness with God and though the wisdom of God which stands only in the teaching of â— is Spirit be accounted foolishness with men yet this foolishness of God is wisâ—r then the wisdom of men Then all those expositions and interpretations of Scripture that have been are or shall be made by the force and power of human learning and mans innate notions of wit and reasonâ— are no more then earthly sensual and divelish destroying all those that rely upon them or trust in them And all preaching or expounding from this principle is damnable both to speaker and hearer If the blind lead the blind they fall both into the ditch Then are not the most that pretend to preach seeing they do it but from this principle those that take away the key of knowledge and enter not themselves neither suffer those that would come in to enter and therefore a most heavy wo belongs unto them and will fall upon them Therefore when men teach and affirm that without human learning none can be able Ministers of the New Testament and condemn those that speak only out of the teaching of the Spirit and have little or no human learning at all and make use of little or none but lay it aside do they not plainly shut up the Kingdom of Heaven from men and neither enter themselves nor suffer others that would Then if the quintessence of all humane learning were as a Magisterial extract monopolized in one man yet were it no fit qualification for a Minister of the Gospel for flesh and blood revealeth not these divine things unto men but the Father which is in Heaven Queries Whether of two men the one having a great measure of acquired learning but not the infused and experimental the other the infused and experimental but no human learning are fitter to be chosen to the Ministry Whether any be fit or able to judg of the Spirit in another that have it not themselves or to give approbation or witness to others of that which they have not experienced in themselves and consequently whether a Nation or Commonwealth can justly set up persons to judge of the Spirit of God in others and to give them licenses to exercise those gifts of the Spirit that have not experienced the work of this Spirit in themselves or not Whether or not all that much magnified naturall Reason which we think dignifieth us above and distinguisheth us from brutes and all that human learning which we conceive exalts and rectifieth Reason be the fruit and effect of the forbidden tree and is a spurious and adventitious faculty which man wanted in his innocency and was instilled into him by Satan in the fall Whether all that knowledge that a naturall man hath by nature and from the first Adam and all that which by the same power he can attain be not the same hellish and serpentine wisdom by which the Divell ruleth his kingdom or not And whether all the horrible and strange tenets sprung up in all Ages with the jars and disputes about the things of God arise not from this smoak of the bottomless pit of Satans malice stirred up in the Region of mans carnall wisdom and human learning 2. Concerning the Law By this word Law I understand a Light discovering what should be done and what ought not to be done commanding the one and prohibiting the other and this according to the tenor of divine Truth I find to be threefold 1. Internal and impressed upon the souls of all men naturally and therefore commonly called the Law of Nature which the Apostle makes clear in these words which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And under this law were and are all men even as they are men 2. Externall as that of the Decalogue commonly called Moral ingraven in the Tables of stone given unto Moses and obligatory unto all the seed of Abraham according to the â—lesh and all the Iews were under this Law and it was their
Spirit his Rule and Guide and no Law besides whatsoever which is evident from these grounds Because if he be Christs he is led by the Spirit of Christ and if a man have not the Spirit of Christ he is none of his and it is this 〈◊〉 that teacheth a Believer all things and leads him into â—ll truth 〈…〉 for he is taught of God And this is that Spirit that 〈◊〉 all things yea even the deep things of God which every Beleiver receiveth in some measure and 〈◊〉 the Spirit of the world that he may know the things that are freely giâ—â—n to him of God So that this Spirit both searcheth out and teacheth those deep things that no Law could ever discover or finde out And it is as clear that the Gospel is his Rule wherein his way is perfectly painted out The 〈◊〉 shall livâ— by Faith and without faith it iâ— impossible to please God and whatsoâ—ver is not of Faith is â—in and the life that a Believer now lives is â—y tâ—e faith of the Son of God who loved him and gave himself for him Thâ—refore faith being the way â—e should walk in and the Rule he should go by it is maniâ—est the Law is not his Rule because not of Faith That which teacheth a Believer to deâ—y all ungâ—dly 〈◊〉 and not to be conformable to this present evil world but to be perfect as his heavenly Father is perfect and holy as he is holy and to serve him in holiness and righteousness without fear all the days of his life that same is his Rule and his Guide but it 〈◊〉 clear that the Gospel and Grace of God â—eacheth 〈◊〉 things and thereâ—ore they are his Rule and Guide for the Scripture sayth Let every 〈◊〉 that nameth the Name of Christ depart from iniquity for the grace of God that bringeth salvation unto all men hath appeared teaching us to deny ungodly lusâ—s and to live soberly righteously and godly in this present world and therefore is the grace of Gâ—d in he Gospel that teacheth these things the Rule and Guide of a Christian That which discovereth to a Believer the fruits of the flesh and likewise of the Spirit is his Rule and Guide but the Gospel 〈◊〉 this clearly and not the Law as sayth the Apostle now the works of the flesh are manifest which are these adultery â—ornication uncleanness lasciviousness 〈◊〉 witchcraft hatred variance emulations wrath strife seditions heâ—â—sies â—â—vyings murders drunkenness and such like But the fruits of the Spirit are love joy peace longâ—suffering gentlenesâ— goodnâ—ss faâ—â—h meekness temperance against such there is no Law That which discovereth that to be sin and sinfull which the Law did nor is the Rule and Guide of a Believer but the Gospel teacheth that infidelity is sin and that he which beluveth 〈◊〉 is condemned already and this the Law neither did not could do and therefore the Gospel not the Law is the Believers Rule and Guide And â—urther that which 〈◊〉 those things which the Law did and others higher and deeper is the Rule of a Believer and this is the Gospel not the â—aw for it sayth Ye have board that it was sayd by them of old time thou shalt not commit adultery but I say unto you that whosoever looketh on a woman to lust after her hâ—â—h committed adul 〈…〉 Whether â—ught the Gospel to be preached as 〈◊〉 ghest and chiefest Light for discovering the 〈◊〉 of 〈◊〉 or not seeing we now live under a 〈…〉 Whether are all holy and godly actions of Sainâ— dutye or priviâ—edges and do flow from an inward 〈◊〉 of Divinâ— love rather than from an external precâ—pt of â—ear oâ— rewaâ—d or not Whether Faith Repentance and all other Graceâ— mentioned in the Gospel though in form of speaking layd down as requisite duâ—yes be not free gifts and gracious mercyes And if they be free gifts and graces why do men press them legally and not hold them out freely and Evangelically Whether do men that press Faith and Repentance as conditions or qualifications build upon the principles of Calvâ—â— or Arminiâ—â— Of the calling and enabling of 〈◊〉 That Christ by his Spirit maniâ—esteth the mystery of the Gospel unto such as in his own purpose and decree he hath separated for the Ministry and sends them â—orth in the power and evidence of the same Spirit and all that men have done in appoinâ—ing and seâ—â—ing up of a Miâ—istry is of man and not of God oneâ—y those that have had experiâ—nce of the same truth have somtime used to give their eviâ—ence or wiâ—nels to the truth in others which was not their calling but a testimony from others that such were already called And no humane power hath any legal right to forbid or hindâ—r that such may not speak what God hath revealed in them and unto them It â—s plain that God chuseth Instruments and they not him 〈…〉 veaâ— his Son in me that I might preach him among the heathen immediatâ—y I conferred not with flâ—sh and blouâ— Neither went I up to Ierusalem to them that were Apostles before me No he was an Apostle not of man nor by man but by Iesus Christ neither was he taught it but by the revelation of his Spirit and so are all those that are truly called of God for there is nothing but Christ by his Spirit onely that maketh men able Ministers of the New 〈◊〉 not of the Letter but of the Spirit for men as men are not sufficient to think any thing of themselves but their sufficiency is of God For though there be diversityes of gifâ—s yet it is the same spirit that gives them and though there be differences of administrations yet it is but the same Lord that doth administer in them all and though there be 〈◊〉 of operations yet it is the same 〈◊〉 that worketh all in all and one Spirit that giveth out all these as it pleaseth And as he calleth them enableth them and setteth them apart so he onely sendeth them forth and the authority they have is only from him not from man For in the same manner that he was sent which was in the power of the Father and not in nor from the power of man so sent he them and therefore sayth pray ye therefore the Lord of the Harvest that he would send forth Labourers into his Vineyard It was not to pray Princes nor Magistrats Bishops nor Presbyters 〈◊〉 nor Congregated Churches to send forth Labourers but the Lord of the Harvest onely Unless we should a fly imagine that the Lord of the Harvest that hath ordained the Wheat to be gathered into his own Barn and is that dear loving and provident Father that taketh care for all his nay though a mother may forget her childe yet will he not forget his should take no care of besowing planting watering
Beleivers as they were such Which is undeniably manifest For when Philip came to Samaria and had preached the Gospel many there beleived add were baptized both men and women And Peter and Iohn were sent down unto them who prayed for them that they might 〈◊〉 the Holy Ghost for as yet he was fallen upon 〈◊〉 of them 〈◊〉 〈◊〉 they were baptized in the Name of the Lord Iesus Thou layd they their hands on them and they received the Holy Ghost and these were both men and women and not all Ministers unless every Believer be one And again when Paul came to Ephesus he found there certain Disciples that had been baptized with the Baptism of Iohn but had not heard whether there were any Holy Ghost or not and these he baptized again in the Name of the Lord lesus And when he had layd his hands upon them the Holy Ghost came on them and they spake with tongues and prophesied And all these were about twelve But it is not apparent that this was done for Ordaining them for the Ministry but as they were believers unless where the Scripture is silent we must give it a tongue to speak out what we fansie and suppose And therefore Timotheus stirring up the gift that he received by Pauls hands and the hands of the Eldership was but that gift of the Holy Gost which he received as a Conveâ—t not as a Minister unless as I sayd all Believerâ— be 〈◊〉 as in some degree they are in truth and verity For God hath not given his the spirit of fear but of power of love and of a sound minde And indeed there are two things concerâ—ing this very observable 1. That the Holy Ghost often â—ell upon those that were converted while the Word was in speaking somtimes before they were baptized with water and somtimes before praying with them or laying on of hands and yet these they usually baptized with water afterwards as is manifest that at Pentecost they were all filled with the Holy Ghost and spoke with other tongues as the Spirit gave them utterance And while Peter yet spake these wordâ— the Holy Ghost fell on all them which heard the 〈◊〉 â— Those upon whom the Holy Ghost was thus faln we â—inâ—e that they did baptize them but not lay tâ—eir hand on them but those that had been bapâ—â—zed and no received this gift upon such they put their handâ— that they might receive it By which it is clearly manifest that imposition of hands was used to many that were baptized who had not received the gift and so was common to Believers as Believers as Peter 〈◊〉 saying As I began to speak the Holy Ghost fell on them as on us at the beginning Then remembred I the word of the Lord how that he sayd Iohn indeed baptized with water But ye shall be baptized with the Holy Ghost For asmuch then as God gave them the like gift as he did unto us who believed on the Lord Iesus Christ What was I that I could withstand God So that heer it is clear that this gift and so the Type or Ordinance of Imposition of hands â—id belong to as many as believed on the Lord Iesus Christ and so was not peculiar to the Ministry onely And as to that Scripture Acts 13. where it is ayd and when they had â—aâ—ted and prayed and layd their hands on them they sent them away viz. and so urge that this Imposition of hands was then used for the setting of Barnabas and Saul apart for the Ministry and so was their Calling or Ordination there unto 〈◊〉 is manifest that these men were called before and did exercise the Ministry before and therefore in the same place they are called Prophets and Teachers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which they could not truly have been sayd to be unless they had been before called and ordained of God 2. When the Holy Ghost desired to have them separated they were there to 〈…〉 unto the Lord and fasting so that they were 〈◊〉 to and exercised in the work before this their 〈◊〉 for Panâ— preached presently after his Conversion at Damascus and aâ—so at Terusalem and it was three years after his Conversion before he came thither so that this laying on of hands was not a is commonly alleadged his Calling or setting apart to the Ministry 3. This separating or sending forth of Saul and Barnabas was for the accomplishing of that work whereunto he had already called them and so to imploy them in several places or Countreys And when they were to take this journey the 〈◊〉 of the 〈◊〉 did 〈◊〉 and pray with them and layd their hands on them that the Lord might strengthen them and prosper them in the work Which thing ought to be done and is usually practised by Saints when God sends forth any Minister to other places or Regions to preach his Word And also as to that Scripture alleadged in Acts 14. v. 23. Where the words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quuâ—que ipsis per suffragia creassent Presbyteros and when they had ordained them Elders Where say some is understood Ordinacion and seâ—ting apart to the Ministry Others the choosing of Ministers for particular places by consent of the people iâ— extending the hand 1. The Apostles no where mencion any power or skill that they had to call or make men able Ministers of the New Testament but do witness that it is God that makes them and others so and he only sends them into his Vineyard and not men and therefore the Apostles practise cannot be understood to contradict their evidence in teaching and therefore this cannot be understood of Ordaining and Calling men to the Ministry but of appoynting men to particular places for order and conveniency sake that were already called and ordained of God 2. Paul oftentimes gives out his witnesse and commendacion of particular men testifying that God had gifted called and made them faithful for that work of the Ministry and so sends them to divers places to abide as Ministers So he doâ—h of Timothy Titus and many others Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also do Whether any do enquire of Titus he is my partner and fellow helper concerning you or our Brethren they are the Messengers of the Churches and the glory of Christ And so he gives his witness of Tychicus that he is a beloved Brother and a faithfull Minister in the Lord and he testifies that he sent Timotheus to the Thessalonians as a Minister of God and a fellow labourer in the Gospel to establish them and comfort them concerning their faith So that what was done of the Apostles Presbyteries or Churches was but only a giving forth of their witness in behalf of such as God had called that by their testimony
contract for none but only to receiv that thankfully of those whose hearts God stirred up to give it freely Thirdly when our Saviour was ascended and the Spirit was descended upon the Apostles and other Believers they did not force nor compel those that were converted to give them so much or so much out of their estates but those that freely would sold them and laid the money down at their feet then distribution was made according as every man had need and while their goods were unâ—old or not brought into the common purâ— they might every one have don with their own as they listed as the Apostle told Ananias and Saphira so that they witnessed that they had no other warant to receive wages by but only what was freely given unto them Fourthly this Rule was not so strict neither that a Minister of necessity must receive it or else offend against the Rule but it was so indifferent that Paul did refuse it in the coasts of Achaia and said that none should rob him of that boasting in those quarters and adds the Reasons why he did so which was not that it was not lawfull for him to have taken what they freely offered as it seems he did in some other places but that he might cut off occasion from those which desired occasion that wherein they gloried they might be found even as he and that he might make the Gospel of Christ without charge for the necessity of preaching it was laid upon him as it is upon all those that are truly sent and therefore whether he received any thing or nothing a wo belonged unto him if he did not preach the Gospel If it be objected That in those days the Magistrates were Heathen and so took no care for those that were Christians yet now in our Nation the Magistrates are Christians and therefore ought and may make a law and appoint wages and maintenance for their Ministers I answer if suppositions were Apodictical proofs then many would make ready conclusions and the way to knowledge would be very facile for it is easie to suppose that all the Magistrates in a Commonwealth inferior and superior are all Christians nay the whole body of the Nation it self because they have a national worship and are all promiscuously called by that glorious name but there is a vast difference betwixt names things being so and being called so It is one thing to suppose and another to prove and but weak from the denotation to argue to the thing as though Iudas might truly be concluded one of the true Disciples of Christ becaus he is called one of the twelve No external forms do not demonstratively prove the verity of internal principles For he is not a Iew that is one outwardly neither is that circumcision that is outward in the flesh but he is a Iew that is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Therfore when the supposition is proved then it may be answered in the mean time ex suppositis suppositio sequitur Again if some of the Magistrates were truly Christians yet Christs kingdom being not of this world but a Spirituall one they ought not to intermeddle with carnal constitutions in his spiritual things which he makes good by his own Spirit Wisdom and Providence and not by the counsel or wisdom of the Princes of this world which comes to nought and his servants are to wait upon him by a simple believing and to walk by faith and not by sight Moreover if they were Believers they might every one of them in his single condition give to him that taught him what proportion of his own good things he had an heart to bestow but not to set down a law to judge over the conscience of his brother because these things ought to be done out of a principle of love and not from the law of an externall command If they were all Christians it was never yet that I could see proved that they had power to settle a maintenance for the Ministery of the Gospel and the contrary to me appears an undeniable truth and that from these grounds 1. Because the Rule of Christ and the practice of his Apostles were only for a free voluntary contribution from the free will offering of those whose spirits were wrought upon by that particular Ministery to which they should contribute now for Christians to pretend to have power to make a law for the maintenance of his Ministry and the good of his cause and walk contrary to the Rule of Christ himselfe to me seems strange that it should be accounted lawfull 2. There is no Magistrate hath any power to make a law of those things he perfectly understands not for how can a right judgment be given where the intellect is not clearly formed Now it no where appears that the Magistrates have the spirit of discerning to know the Ministers of Christ infallibly from the ministers of Satan therefore might as soon maintain advantage the one as the other 3. As was said before it crosseth the way of providentiall confidence and simple believing and waiting upon God and so cannot be lawfull for them to do Consectaries Therfore for a Magistracy by a compulsory law to settle a maintenance for a National Ministery by Tiches Augmentations or in any other way is to act against the ordinance of Christ and to make the Commandements of God of none effect by the traditions of men And therfore they should learn to give unto Caesar the things that are Caesars and to God the things that are Gods Then for Ministers to be bred at the Academies and get Orders Licences or Seals from human authority thereby to get fat Benefices and rich Livings is to make the Ministry a meer Trade and to go contrary to the command of Christ and the practice of the Apostles To make bargains with the people to have so much and so much for exercising their Ministry is to preach for pay and not for Christ To press the Magistracy to provide for them is to distrust the promise providence of God and to flie to the arm of flesh and therefore they are doubly accursed both for making the arm of flesh their refuge and withdrawing their hearts away from the living God Hear ye this I pray you ye Heads of the house of Iacob and Princes of the house of Israel that abhor judgment and pervert all equity They build up Zion with blood and Ierusalem with iniquity The Heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony yet will they lean upon the Lord and say Is not the Lord among us No evill can come upon us And when the Ministers preach and cry out If Tythes be taken away and
from every brother that walked disorderly and if any did not obey his word in that Epistle they should note such an one have no company with him that he might be a shamed 3. For that of the Angel of the Church in Thyatira it contains a very high great mystery more then mans wit can conceive by the letter yet it is clear that they should not have suffered her but what was it they should have restrained or resisted her withall not with carnall weapons for the Saints wear not such but with spirituall which were mighty and powerfull in Christ 2. Those rebuked there were such as had her doctrine and those threatned were such as had committed fornication with her and therefore by suffering her was to have embraced her doctrine but those that had it not nor had known the depths of Satan they were not reproved not threatned at all but exhorted only to hold fast untill Christ should come Consectaries There is nothing in the Gospel either in doctrine or practice that is distractive or destructive to the civil power nor any way hurtful or injurious unto men And therfore whatsoever doctrine or practice is destructive to Magistracy or tends to break the peace or injure any man the same hath no ground in the Gospel and is an evill that the Magistrate hath power to restrain and punish All the liberty that Christians have or can claim of or from the Magistrate is onely negative and permissive that they should not forbid hinder them to declare the things that God hath revealed in them and commanded them to utter nor prohibite them the way of their worship and serving of God The Magistrate hath an unquestionable power to restrain and punish every word and action of man that tends to the disturbance of the civil State or to the prejudice of others and is bound to uphold nothing of Christian Religion either with the sword or with mony or maintenance and therefore those that require pay from the State to uphold their Religion ought in that point so far to be restrained as to be denied it and none allowed them Then whatsoever a mans opinion or way of worship be if he live peaceably amongst men both in word and work and faithfully and obediently toward the Civil power the Magistrate ought without respect to his judgment or way of worship to protect and defend him and not at all to intermeddle with him in regard of either Queries If the Magistrate not having infallibility of judgment do by law establish one or more forms or Religion compell men to conform therunto may not one or all those be idolatrous and erroneous and some way not allowed by law be the onely way of truth in Christ Can a Magistrate drive more into heaven then the Father hath determined to draw thither or can he be wiser then the Spirit of Christ to teach and direct men the way to eternall life Doth any form of religion necessarily entail the grace of God upon those that walk in it Or can any form keep out the Spirit and Grace of God when it will enter Doth any power of the Magistrate really and truly change the heart though it make the tongue confess and the person in external worship conform to the Form and Religion established Is it not against the law of Nature and the light imprinted in us to do that to another we would not have done to our selves to compell another when we would not be compelled If any out of tenderness of conscience lowliness of mind or love of the truth desire further satisfaction in the particulars handled herein I shall be willing as far as the Lord in mercy shall enable me either by conference or otherwise to give them what content and assistance lies in my power If any one be unsatisfied with the truths herein contained and judge them unsound or erroneous and so have a desire to confute them or argue against them I only intreat them plainly and fully to make it manifest out of what principle they speak whether from the Spirit of truth or from the ground of Human learning and Reason and according to the presence of the Lord with me they shall receive a responsion FINIS Zach. 4. 10. 〈…〉 Iohn 6. 63. 2 Cor. 1â— 1. 〈…〉 〈…〉 Psalm 40. 2. 〈…〉 2 Cor. 1. 10. 1 Pet. 1. 5. Gal 3. 28. 2 Tim. 3. 5. â— Iohn 3. 14 15. Iohn 4. 21 22 â—3 24. Mark 9. 38 39 40. â—mes 4. 11 12. â— Cor. 4. 12. Iude 9. 1 Cor. 13. 3. 2 Cor. 13. â— Matth. 15. 13. Matth. 16. 18. Iohn 18. 36. Matth. 7 24 25 26 27. Maâ—tâ— 9 36 3â— 38. Gal. â— 1. 11 12 John 15. 16. Matth. 7. 6. 10. 29. 2 Cor. â— 6. I Iohn 2. 27. Heb. 8. 11. Iohn 1â— 13. Mattâ— 10. 19 20. Iohn 7. 8 3â— Psalm 115. 5â— 7. Jer. 2. 13. 2 Cor. 10. 4. 2 Cor. 3. 5. 1 Cor. 9. 16. Mic. 3. 11. Position 1. Position 2. 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 Argum. 3. Matth. 11 25 20. â— Cor. 1. 19 20 Argum. 4 1 Cor. 1. 27 28 29. Argum 5 Rom. 7. 8. Jam. 3. 15. Object 1. Solution 〈◊〉 8. 2â— Obâ—ect 2. Solutiâ—â— â—ohn â— 63. 〈…〉 Consect. 1 2 Pet. â— 16. Acts 4. 13. 〈…〉 Consect. 2 Maâ—â—h 15. 14. Mat. 23. 13. Consect. 3 Mâ—t. 16. 17 Query 1 Query 2. Query 3. Query 4. Position 1. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 〈…〉 Posicion 5 Arguâ— 1 Rom. 8 9 1â— 1 Iohn 2 27. 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 〈…〉 Aâ—gum 3. Luke 1. 75. 〈…〉 〈…〉 〈…〉 Argum. 4 〈…〉 Argum. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. 〈…〉 〈…〉 2 Pet. 1. 18 〈◊〉 〈…〉 Argum. ◠〈…〉 〈…〉 Argum. 4. 〈…〉 Object 1 〈…〉 1 Tim. 4. 14. Acts 13. 3. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 2. Luke 5. 13. Mark 1. 41. Act. 3. 7. Act. 5. 12. Mat. 19. 13 14 15. Act. 1â— 3. Act 〈…〉 Tim 4 14 Act 8 1â— Argum. 3. Act. 8 2 14 15 1â— 17 〈…〉 â— Tim. 1. 6 7. Acts 2. 4. 〈…〉 Acts 8. 12 1â— â—5 〈…〉 Acts 11. 15 â—6 17. Argum. 4. Acts 9. 2â— 29. Gal 1. 18 2â— 23. Argum. 5. 2 Cor. 3. 5. 6. Mar 9. 38. Rom. 56. 21. 1 Cor. 16. 10 2 Cor. 8. 23. 〈…〉 〈…〉 Thes. 3. 2. Acts 20. 28. 1 Pet. 5. 2 3. Argum. 6. Col. 1. 26. Acts 1. 7. Rev. 9. 3 â— Consect. â— Iohn 〈…〉 6 10. 〈…〉 Consect. 2. 〈…〉 Qâ—ary 1. Query 2. Query 3. 1 Cor. 12. 3. Position 1. Argum 1. 1 Cor. 9. 6 â— 8 9 14. Position 2. Argum. 1 Hâ—b. 4. 14. Hâ—b. â— 6 9 12. Argum. 2. 〈…〉 Argum. 3. Acts 4 34 35 36 39. Acts 5. 4. Argum. 4. 〈…〉 1 Cor. 9 15 16 17 18. Object 1. Solution Argum. 1. Rom. 2 28 29 Argum. 2. Joh. 18. 36. Matth. 6. 33. 2 Cor. 5. 7. Argum. 3. Conset 1. 〈…〉 〈…〉 Consect. 2. 〈…〉 〈…〉 Matth. 6. 32. Consect. 3. Query 1. Query 2. Query 3. Query 4. Position Argum. 1. Rom. 2 14 15. Argum. 2. Rom. 13. 1 2 3 4 5 6. 1. Pet. 2. 13. 1 Tim. 2. 1 2. Position 2. Argum. 1. Mat. 20â— 20. 21 22 23 24 25 26 27 28. Mat. 12 38. 3â— Argum. â— Argum. 3. 〈…〉 〈…〉 Argum. 4. 〈…〉 Argum. 1. Acts 1â— 26. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum 2. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Position 3. Argum. 1. 〈…〉 〈…〉 〈…〉 1 Cor. 10. 18. 〈…〉 Argum. 2 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Argum. 3. 〈…〉 Argum. 4. 1 Cor 11. 19. Mat. 18 â—◠〈◊〉 〈…〉 〈…〉 Dan 2. 34. 1 Cor. 1. 25 Iohn 6. 44 Argum. 6. Ezek. 18. 31. 11. 19. Object 1 Solution Heb. 7. 12. Object 2. Rev. 2. 20. Solution 1 Cor. â— 4. 5. 1 Cor. 5. 11. 2 Thess. 3. 6. 14. Rev. 2. 22 24 25. Consect. 1. Consect. 2. Consect. 3. Consect. 4. Query 1 Query 2. Query 3. Query 4. Query 5. Request 1 Request 2.