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
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
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