THE IUS DIVINUM OF PRESBYTERY. OR, A TREATISE Evidently proving by Scripture; All true Ministers or Ambassadors of the Gospel to be rightly called Divines; OR, JURE DIVINO. Hebr. 5. 4. No man taketh this honour unto himself, but he that is called of God, as was Aaron. PRINTED, In the Year, 1646. Certain probable Collections From Scripture; proving the Divine right OF PRESBYTERY. By way of Quere, proposed to the serious consideration of all ingenuous and free spirited men. Scripture. Ephes. 3. 8, 9 UNto me who am less, than the least of all Saints, is this grace given; that I should preach the unsearchable riches of Christ among the Gentiles, And to make all men see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God. Col. 1. 25, 26. Whereof I am made a Minister according to the dispensation of God, which is given me for you, to fulfil the Word of God; The mystery which hath been hid, from ages and from generations, but is now made manifest to his Saints. 1. Quer. Whether from these Scriptures may not be collected; That the Gospel is that mystery, which from the beginning of the world was hid in God, until the coming of CHRIST in the flesh; and his declaring it to his Disciples? Scripture. Mark 16. 15. Go ye into all the world and preach, the Gospel to every creature. Coloss. 1. 15, 16. Who is the image of the invisible GOD, the first born of every creature, All things were created by Him and for Him. 20 And having made peace through the blood of his cross, by him to reconcile all things to himself, whether they be things in earth or things in heaven. 23 And be not moved away from the hope of the Gospel which ye have heard, which was preached to every creature which is under heaven, whereof I Paul am made a Minister. Rom. 8. 19, 20, 21, 22. The earnest expectation of the creature, waiteth for the manifestation of the Sons of GOD, for the creature was made subject to vanity not willingly, but by reason of him, who hath subjected the same in hope, for the creature itself also, shall be delivered from the bondage of corruption, into the glorious liberty of the children of GOD, for we know that the whole creation groaneth, and travaileth together until now. Acts 3. 21. Whom the heavens must receive, until the times of restitution of all things. Rev. 21. 5. And he that sat upon the Throne said, behold I make all things new. 2 Pet. 3. 13. We, according to His promise look for new heavens and a new Earth wherein dwelleth Righteousness. Esa. 45. 17. Ye shall not be ashamed nor confounded world without end. Psal. 93. 1. The Lord reigneth, the world also is established that it cannot be moved. Joh. 3. 16. For God so loved the world that he gave his only begotten Son. John 6. 5. And the bread that I will give is my flesh which I will give for the life of the world. 1 Joh. 4. 14. We have seen and do testify, that the Father sent the Son, the SAVIOUR of the world. 2. Quer. Whether from these Scriptures may not be collected: 1 That God by Christ hath reconciled to himself all things in heaven and in earth. 2 That the Gospel which Christ after his Resurrection commanded his Disciples to publish in all the world, appertained to all the world: viz. to every creature in heaven and in earth, or under heaven. 3 That God by CHRIST, will restore all things, viz. make new the heavens and the earth, deliver the whole creation from corruption, into a glorious and incorruptible state, and so to make it abide for ever, a world without end. 4 That Gods loving the world, reconciling the world, Christ giving his flesh for the life of the world, his being a Saviour of the world, with many the like phrases, are not to be understood, of the world of the Elect? nor of the world of believers (as some fond imagine) no nor yet of the world of Mankind (as others more reasonable do deem) but of the whole universal created world, the heavens and the earth, and all things therein? Scripture. Luk. 24. 49. Behold, I send the promise of the Father unto you, but tarry ye in the City of Jerusalem, until ye be endued with power from on High. Acts 1. 4 5. And being assembled together with them commanded them, that they should not departed from Jerusalem, but wait for the promise of the Father, which ye have heard of me, for John truly baptised with water, but ye shall be baptised with the Holy Ghost not many days hence. 8 But ye shall receive power after the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth. 3. Quer. Whether from these Scriptures may not be collected: That notwithstanding the former command of Christ to his Disciples, to go into all the world and preach the Gospel aforesaid, yet they were not to attempt the doing thereof, until they were enabled thereto, by the coming down of the Holy Ghost from Heaven upon them. Scripture. Acts 2. 2, 3, 4. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the house where they were sitting, and there appeared unto them cloven tongues, like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Vers. 43. And fear came upon every soul, and many signs were done by the Apostles. Acts 4. 29, 30, 31. And now Lord, behold their threaten, and grant unto thy servants that with all boldness they may speak thy Word, by stretching forth thy hand to heal, and that signs and wonders may be done by the name of the Holy child Jesus, and they were all filled with the Holy Ghost, and spoke the Word of God with boldness. Acts 5. 12. And by the hands of the Apostles, were many signs and wonders wrought among the people, and they were all with one accord in salomon's Porch: 15 Insomuch, that they broughe forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by, might some of them. 16 There came also a multitude out of the Cities round about unto Jerusalem, bringing sick folks and them that were vexed with unclean spirits, and they were healed every one. Acts 8. 5, 6, 7. Then Philip went down to the City of Samaria and preached Christ unto them, and the people with one accord gave heed unto those things which PHILIP spoke, hearing and seeing the Miracles which he did; For unclean spirits crying with loud voices came out of many that were possessed with them: and many taken with Palsies and that were lame were healed. Likewise Acts 9 33, 34, 35. 41, 42. Acts 11. 21. Acts 28. 8, 9 Mark. 16. 20. And they went forth and preached, every where the Lord working with them, and confirming the word with signs following. 1 Thes. 1. 5. For our Gospel came not to you in word only, but also in power and in the Holy Ghost. 1 Pet. 1. 12. By them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven. Heb. 2. 4. God also bearing them witness both with signs and wonders, and with divers miracles and gifts of the Holy Ghost. 4. Quer. Whether from these Scriptures may not be collected: 1 That as soon as they were thus enabled from above, they presently preached to beget others to the faith, beginning at Jerusalem as they were appointed. Luk. 24. 47. 2 That this their preaching came not in word only, but in power and in the Holy Ghost, which was by Gods bearing them witness, or every where working with them, and confirming the word both with signs and wonders, and divers miracles and gifts of the Holy Ghost: and therefore it was, that he that despised them despised God, and he that believed not made God a liar, which none can be said to do in respect of any Ministry, not being so witnessed by God. Scripture. Acts 2. 38, 39 Repent and be baptised every one of you, in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost: For the promise (thereof) is unto you and to your children, and to all that are a fare off, even as many as the Lord, our God shall call. Acts 8. 15, 16, 17. Who when they were come down prayed for them, that they might receive the Holy Ghost, for as yet he was fallen upon none of them, only they were baptised in the name of the Lord Jesus, then laid they their hands on them, and they received the Holy Ghost. Acts 9 17. And Ananias went his way, and entered into the house, and putting hands on him said, brother Saul, the Lord hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost. Acts 19 1, 2. And came to Ephesus, and finding certain Disciples, he said unto them, have you received the Holy Ghost, since ye believed? 6 And when PAUL had laid his hands upon them, the Holy Ghost came on them, and they spoke with Tongues and Prophesied. Ephes. 1. 13. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation, in whom also after that ye believed ye were sealed with that Holy Spirit of promise. 2 Cor. 3. 6. Who also hath made us able Ministers not of the Lotter, but of the Spirit. Gal. 3. 2. Received ye the Spirit by the works of the law, or by the hearing of Faith? 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the works of the Law, or by the hearing of Faith. 1 Tim. 4. 14. Neglect not the gift which is in thee, which was give thee by the laying on of the hands of the Presbytery. Also, 2 Tim 1. 6. 5. Quer. Whether from these Scriptures may not be collected: That these were enabled not only plainly and distinctly to declare the Gospel, with Gods bearing witness so as is aforesaid, but also to administer the spirit to others, and did administer it, to all believers (who had it not immediately from heaven) by the laying on their hands upon them; which they could not have done, before they were endued with power so to do, by the coming down of the Holy Ghost upon them: Therefore were they commanded to stay until it came. Scripture. Mark. 16. 15, 16, 17, 18. Go ye unto all the world and preach, the Gospel to every creature; he that believeth and is baptised shall be saved, but he that believeth not, shall be damned: And these signs shall follow them that believe; in my Name they shall cast out Devils, they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover. Joh. 3. 37, 38. In the last day, that great day of the Feast, Jesus stood up and cried, saying, if any man thirst let him come unto me and drink, he that believeth on me as the Scripture saith, out of his belly shall flow Rivers of Living water; but this spoke he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified. Joh. 14. 16. I will pray the Father, & he shall give you another coforter, that he may abide with you for ever Ephes. 1. 13, 14. Ye were sealed with the Holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession. Ephes. 4. 8. He led captivity captive, and gave gifts unto men. 11 He gave some Apostles and some Prophets, and some Evangelists and some Pastors and Teachers: 12 For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. 13 Till we all come to the untiy of the Faith, and of the knowledge of the Son of God, unto a perfect man. 6. Quer. Whether from these Scriptures may not be collected: That these gifts of the Spirit were one specifical Character, whereby to distinguish the true Ministry of the Gospel, and Churches of Christ, from false; to the end of the * world. * Herewith agreeth a Marginal Note in our English Bibles, printed 1576 upon joh. 14. 12. He that believeth in me, the works that I do, he shall do, and greater. The Note hereupon is; This is referred to the whole body of the Church, in whom this virtue of Christ doth shine and remain for ever. Scripture. 1 Cor. 12. 7. But the manifestation of the spirit is given to every one to profit withal. 12. For as the body hath many members, and all the members of that one body being many are one body so also is Christ. For by one spirit are we all baptised into one body. Rom. 12. 4, 5. As we have many members in one body, and all the members have not the same Office, so we being many are one body in Christ, and every one, members one of another. Rom. 8. 9 Now if any one have not the Spirit of Christ, he is none of his (that is) none of his body or Church: Ephes. 2. 21, 22. In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord; in whom you also are builded together, for an habitation of God through the Spirit. 7. Quer. Whether from these Scriptures may not be collected: 1 That none were capable of true membership in the visible Church or body of Christ (being a spiritual state) without being baptised with the baptism of the spirit? 2 That every member of the Church in general had not only one or more of these gifts of the spirit, but had the manifestation thereof also given him to profit the body withal. Scripture. Acts 6. 3. Wherefore Brethren look ye out among you seven men of honest repute, full of the Holy Ghost. 8. Quer. Whether from this Scripture may not be collected: That Deacons were to be men full of the Holy Ghost; that is, eminently furnished with these gifts: How much more than ought those who take upon them to be superior Ministers of the Gospel, to be such? Scripture. Joh. 16. 7, 8, 9, 10. If I go not away, the comforter will not come unto you, but if I depart, I will send him unto you: And when he is come, he will reprove the world of sin, and of righteousness, and of judgement; of sin, because they believe not in me, of righteousness because I go unto the Father, and ye see me no more. 9 Quer. Whether from these Scriptures may not be collected: That no ministry of the Gospel since the ascension of Christ, had power so to convince their hearers, as to bring the sin of unbelief upon any that rejected their ministry, nor to give any certain and undoubted ground of faith unto them, without this witness of God by signs and gifts of the spirit, which may be another reason why the Disciples themselves were commanded to stay until they were endued with power from on high, by the coming down of the holy Ghost upon them. Scripture. Joh. 5. 31. If I bear witness of myself, my witness is not true: 33 The sent unto John and he bare witness unto the truth: 34 But I receive not testimony from man: 35 But I have greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. Compared with, Joh. 15. 24. If I had not done among them the works which no other man did, they had not had sin, but now have they both seen and hated both me and my Father. Joh. 10. 37. If I do not the works of the Father, believe me not. 10. Quer. Whether from these Scriptures may not be collected: That Christ's own Ministry, witnessed both by himself, John the Baptist, or any other man or men, was not sufficient so to convince his hearers as to bring them under the sin of unbelief, unless it had been also witnessed by the mighty works which he did in their sight, being such as none could do, but by the special power of God. Scripture. 1 Cor. 2. 4, 5. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of * That is, God powerfully wrought with him, confirming his preaching with signs and miracles, etc. as Act. 19 11. 12. Heb. 2. 4. power: that your faith should not stand in the wisdom of men, but in the power of God. 11. Quer. Whether from these Scriptures may not be collected: That that faith, which is grounded upon any word Scripture, or doctrine, conveyed to us by the hands or ministry of any men whatsoever, not being also witnessed and confirmed by demonstration of the spirit and power of God, as aforesaid, stands in the wisdom of men, and not in the power of God, nor is such faith as the Church of Corinth had, and therefore can be no true faith of the Gospel: For all divine news or doctrine (such as the Gospel is) requiring belief and obedience upon penalties (as the Gospel doth) ought to have some divine evidence and demonstration to confirm it; otherwise it is no sufficient ground for true faith, but may be waved without sin, because whatsoever is but uncertainly or fallibly evidenced (as all in this case delivered merely upon the credit of men, is) may as uncertainly or fallibly be entertained without any sin, yea, it were folly (if not sin) to do otherwise. Scripture. Joh. 16. 12, 13, 14. I have many things to say unto you, but ye cannot bear them now, howbeit when the spirit of truth is come, he will guide you into all truth: for he shall not speak of himself, but whatsoever he shall hear, that he shall speak; and he will show you, things to come, he shall glorify me, for he shall receive of mine, and shall show it unto you. Acts 20, 29, 30. For I know that after my departure, shall grievous Wolves enter in among you, not sparing the flock; also of your own selves, shall men arise speaking perverse things. Acts 21. 10, 11. There came down from Judea, a certain Prophet named Agabus, and when he was come unto us, he took Paul's girdle and bond his own hands and feet, and said, Thus saith the Holy Ghost; so shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. 1 Tim. 4. 1. Now the spirit speaketh expressly, that in the later times some shall departed from the faith, giving heed to seducing spirits. Acts 8. 29. Then the spirit said unto Philip, go near and join thyself to this Chariot. Acts 10. 19, 20. While Peter thought on the vision, The spirit said unto him, behold three men seek thee, arise therefore and get thee down, and go with them, doubting nothing for I have sent them. Acts 13. 2. As they ministered to the Lord and fasted, the Holy Ghost said, separate me Barnabas and Saul, for the work whereunto I have called them. 1 Cor. 14. 29, 30. Let the Prophets speak two or three, and let the other judge, if any thing be revealed to another that sitteth by, let the first hold his peace, for ye may all prophesy one by one; that all may learn and all may be comforted. 2 Tim. 4. 3, 4. The time will come, when they will not endure sound doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears, and they shall turn their ears from the truth, and shall be turned into Fables. 12. Quer. Whether from these Scriptures may not be collected: 1 That the gift of prophecy is not a power of utterance, enabling a man to speak the space of an hour, two, or three, and therein to declare some notions or doctrines contrived by Arts and learning, or gotten by reading, studying, or the like; which is (as falsely, as) commonly styled preaching the word of God, when indeed it is fare more likely to be that Ministry of Fables (foretold of by St. Paul) unto which the people should give up themselves, and as we see evidently is come to pass. 2 That the gift of prophecy was an express revelation (by the spirit) of the mind of God for their direction in things of special concernment, to the Church in general, or to some member thereof in particular, and a foretelling things to come. 3 That whensoever any thing was thus revealed by the spirit to any of the Members, the same was to declare it for the mutual edification and exhortation of the Church, that all might learn and all might have comfort. Scripture. Matth. 3. 11. I indeed baptise you with water unto repentance, but he that cometh after me, is mightier than I, whose shoe I am not worthy to bear, he shall baptise you with the Holy Ghost and with fire. Joh. 1. 33. He that sent me to baptise with water, the same said unto me, upon whom thou shall sec the spirit descending and remaining, the same is he that baptizeth with the Holy Ghost. Acts 1. 5. John indeed baptised with water, but ye shall be baptised with the Holy Ghost not many days hence. Acts 11. 15. As I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the Word of the Lord, how that he said John indeed baptised with water, but ye shall be baptised with the Holy Ghost. 1 Cor. 12. 13. By one spirit are we all baptised into one body. Matth. 21. 25. The baptism of John whence was it, from heaven or of men? Acts 1. 22. Beginning from the baptism of John, Acts 18. 25. Acts 19 3. Mark 1. 4. John did baptise in the wilderness, and preached the baptism of Repentance, for remission of sins. Luk. 3. 3. And he came into all the Country about Jordan, preaching the baptism of Repentance, for the remission of sins. Acts 13. 24. Acts 2. 38. Repent and be baptised every one of you in the Name of Jesus Christ, for the remission of sins. And ye shall receive the gifts of the Holy Ghost. For the promise is to as many as shall be called. Acts 8. 14. 15, 16, 17. They sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Ghost, for as yet he was fallen upon none of them, only they were baptised in the Name of the Lord Jesus; then laid they their hands on them and they received the Holy Ghost. Acts 19 5, 6. When they heard this, they were baptised in the Name of the Lord Jesus. And when Paul laid his hands upon them, the Holy Ghost came on them, and they spoke with tongues and prophesied. Ephes. 1. 13. After ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance. 2 Cor. 1. 22. Who hath also sealed us, and given us the earnest of the spirit in our hearts. Matth. 28. 18, 19 All power is given unto me in heaven and in earth: Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Mark 16. 17. He that believeth and is baptised shall be saved. And these signs shall follow them that believe, etc. 13 Quer. Whether from these Scriptures may not be collected: That there were two several baptisms appertaining to the true Ministry of the Gospel, plainly distinguished in these four particulars. 1 In their Authors; the one JOHN, the other CHRIST. 2 In their matter; the one Water, the other the Holy Ghost. 3 In their form; the one, In the Name of the Lord JESUS, by dipping the subject into water. The other, In the Name of the Father, and of the Son, and of the Holy Ghost, by laying their hands upon the subject. 4 In their ends; the one the Baptism of Repentance for the remission of sins; the other, the baptism or seal of the Spirit, for an earnest of the everlasting inheritance. Scripture. Hebr. 6. 1, 2, 3, 4. Therefore leaving the principles of the Doctrine of Christ, Let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, of the Doctrine of Baptisms, and of laying on of hands, and of resurrection from the dead, and of eternal judgement; and this will we do, if God permit; For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, etc. if they shall fall away, etc. 14. Quer. Whether from these Scriptures may not be collected: 1 That the Doctrine of the aforementioned Baptisms, and of laying on of hands, is part of the principles of the Doctrine of CHRIST. 2 That the doctrine of these Baptisms, and of laying on of hands, was laid by the true Ministers of the Gospel, as a part of the foundation upon which only the faith of all true Believers of the Gospel, and Christian visible Churches, were and aught to be built. Objection. All the learned and able of all sorts do agree in expounding, Matth. 28. 19 To be the institution of the baptism with water, or at least that the baptism with water is there only meant. Whose authority you cross in expounding it to be meant of the baptism with the Holy Ghost. As is intimated in the different forms of baptism in your 13th. Quere, and 3d. Distinction. Answer. Authorities in this case, ought not be measured by numbers or votes of men, though never so learned and able, but by Scripture and weight of sound reason. And now that by this Text is meant the baptism with the Holy Ghost, and not of that with water, I shall prove by these following Arguments. 1 From the institution itself. Christ after his resurrection, when he had declared to his Disciples, that all power in heaven and in earth was given unto him, commanded them saying; Go ye therefore and teach all Nations baptising them, in the Name of the Father, and of the Son, and of the Holy Ghost. Hence I argue; That this being an institution of a Baptism, it is either the institution of the Baptism with Water, or of the Baptism with the Holy Ghost; but it is not of that with water, because the baptism with water was instituted and administered long before that time by John the Baptist, who had authority from God so to do, Joh. 1. 33. Christ himself, Mark. 1. 9 The Discip'es and many hundreds more, being baptised by John with the Baptism with water, long before this institution of Christ, or any administration thereupon. And for one and the self same Baptism to have two institutions, and these several and different, and yet true; is most unreasonable to imagine. 2 It is not the institution of the Baptism with water, nor was the baptism with water here meant, because the baptism with water would then have been termed Christ's Baptism as well as Johns; But the baptism with water was never termed Christ's baptism, but always termed john's, both before and after this institution of Christ: Whereas on the other side, the baptism with the Holy Ghost, was in like manner always termed Christ's. 3 It is not the baptism with water which was there meant, because then the Disciples afterward would have so proposed and administered it (to wit) In the Name of the Father, and of the Son, and of the Holy Ghost (according to the command) but they did not afterward so propose, nor so administer it, but clean otherwise (to wit) In the Name of the Lord Jesus, and for remission of sins, Acts 2. 38. and 8. 16. Even as John's baptism was by him formerly proposed and administered. Mark. 1. 4. Luk. 3. 3. compared with Acts 19 4, 5. 4 It is not the baptism with water which was here meant, because the Disciples were unable to perform the ministry of the baptism which was here meant, until they were endued with power from on High, by the coming down of the Holy Ghost upon them; and therefore they were commanded to stay at Jerusalem until it came, and when they were baptised with the Holy Ghost themselves, Acts 2. Then (and not till then) they were able to baptise others with the Holy Ghost also; and so were made able Ministers of the Spirit to others, by their laying their hands upon them: But they were made able Ministers, and did perform the Ministry of the Baptism with water, long before this command of Christ. John 4. 2. This may further be confirmed, from Mark. 16. Where the same Baptism with the Holy Ghost is employed and meant, the words with the sense thereof being as followeth; Vers. 15. Go ye into all the world and preach (publish or declare) the Gospel (which I have taught to you, and which doth belong) to every creature (under heaven.) 16 He that believeth (this Gospel) and is baptised (with the Holy Ghost) shall be saved. He that believeth not (this Gospel so declared to him by my Messengers as I have commanded) shall be damned. 17 And these signs shall follow them that believe; (and are so baptised.) This I take to be the true sense and meaning of the place; For, 1 If it be thus taken (to wit) That these signs shall follow them that merely believe, in this sense it is untrue; For there were many that believed, who had not any signs following upon their believing. 2 If it be thus taken (to wit) That these signs shall follow them that believe and are baptised with water, in this sense it is untrue likewise; for there were many that believed and were baptised with water, who yet had not these signs following, upon their believing and being so baptised; but as soon as they were baptised with the Holy Ghost signs and gifts of the Holy Ghost did immediately follow thereupon. Whence I thus conclude this Point; If this place in Mark 16. 17. be to be taken in neither of the two latter senses, than it is to be taken in the first sense only, there being no fourth sense in reason to be given; But it is to be taken in neither of the two latter senses, for the reasons before mentioned: Therefore it is to be taken in the first sense only. Objection. 1 Cor. 12. 3. No man can say that Jesus is the Lord, but by the Holy Ghost; Therefore the gifts of the Holy Ghost are now given forth, though not with any visible manifestation. Answer. Vers. 7. The manifestation of the gifts of the Spirit was given to every one to profit withal, as well as the gifts themselves. 2 The meaning of the place cannot be, that no man can barely say that Jesus is the Lord, but by the gift of the Holy Ghost; for many might and some did say so, before the pouring forth of these gifts of the Spirit (whereof only that place treateth) and many thousand deboist wretches at this day can say it; yea and a Parrot may be taught to say the same, without any such gift. Wherefore I conceive the meaning of the place in other expressions more propably may be; No man can so say or so testify that Jesus is the Lord, as thereby to give another sufficient ground to build his faith upon, that his testimony, without God also bear witness thereto, by some signs and gifts of the Holy Ghost; Like as 1 Cor. 2. 4, 5. seems to import. Objection. St. Paul, Rom. 8. 9 Writes, if any one have not the spirit of Christ, the same is none of his: Wherefore either the spirit is now given to some, or else none are Christ's. Answer. St. Paul here writes to such, who were of the true Church or body of ChrisT, which being a spiritual state, none were capable of true Membership therein, but by being united thereto by having some gift or gifts of the spirit, to profit the body withal; and whereof every Member of that Body was partaker: As these Texts do manifest. 1 Corinth. 12. 7. 12. 13. Ephes. 2. 11. 22. and 4. 15, 16. Wherefore none of his, must be understood (as I conceive) no member of that his body. For many were Christ's in other respects, before those gifts of the spirit were poured forth. As in Joh. 7. 39 Acts 1. 5. 15. And many afterward also were Christ's, who yet had not received the spirit: As Acts 8 12. 16, 17. and 19 1, 2. 6. but we find none were members of this his body, without some gift or gifts of the spirit, for they were all baptised in that one body (not by one faith, nor by one water) but by one spirit, 1 Cor. 12. 12, 13. The Premises considered: I Quere, 1 Whether there are now extant amongst us, any right Divines, or Jurae Divino, or true Ministers or Ambassadors of the Gospel? If yea, then let them accordingly demonstrate themselves to be such, and by such undoubted distinctions, whereby we may evidently know them from all pretenders, of all sorts whatsoever; as we find the true Ministers of the Gospel did? And seeing Faith comes by such preaching as none can perform but such as are sent, Rom. 10. 14, 15. In the second place I Quere. 2 Whether the undoubted and saving knowledge of the Gospel of Christ, be attainable by any other ordinary means, then by a true Ministry or Embassy. Objection. It seems you know the Gospel of yourself, having in the first and second collection declared it. Answer. 1 The first Collection declareth only that the Gospel was that mystery which was hid, but doth not declare what that mystery is which was hid. 2 The second Collection declareth, that the Gospel which CHRIST commanded his Disciples to publish in all the world, appertained to all the world; (viz.) to every creature in Heaven and in earth, or under heaven; which are the very words of the Text. But neither Collection, nor these or any other Text, declareth what that Gospel is in its fullness, parts, dimensions, limitations, and extentions. Nor doth any Text or person from Text, or otherwise; declare any thing with any such demonstration, as the true Ministers and Ambassadors of the Gospel did, and aught to declare the Gospel. 3 Whatsoever is here declared, is proposed probably only to be considered, and not infallibly to be believed upon pain of damnation, as the true Ministers of the Gospel did and ought to declare and propose the Gospel. 4 None therefore are at all bound in respect of any thing here said, but are free and at liberty; so that what they find here probably true, they may accordingly receive; and what otherwise, they may reject even as they see good: For so and no otherwise, will I receive any thing (of this kind) from any whosoever they are, until they can demonstrate the truth of their Ministry, more than I have ever seen or heard any man yet to do. The Premises considered; I Quere. Whether it be not transcendent wisdom, and worthy highest praise in the Parliament, and conducing much to the Peace and safety of the people, to decline the putting power of judging Heretics and Heresies, erroneous opinions and doctrines concerning the Gospel of Christ, into the hands of such persons, who undoubtedly know not the Gospel of Christ themselves. The Parliaments Proceed herein, justified by these Reasons. 1. Because of the ill success and sad experience our Ancestors have always had, in giving such power, the effect whereof proving the destruction of many innocent persons. 2. Because the parliaments giving such power tends not only to make the people, but themselves, yea the best and greatest of them, liable to be destroyed in their innocency; As that right Noble Lord, the Lord Cobham was: Who being hanged in three iron chains, was burned to death for his witnessing against the Clergy, in the days of Hen. the 4. 3 Because the freeing of the people from all kinds of oppression (whereof this is the greatest) and the procuring their mutual tranquillity in peace and love, agreeable to the rules of justice, virtue, and honesty, is the greatest (if not the only) work of Reformation, entrusted into their hands, according to the known Maxim; The safety of the people is the supreme Law. And therefore it is exceeding weakness (if not wickedness) for any to move or importune them to give any such power. Objection. But some may object and say. That I do not well in comparing the former Clergy that destroyed the Lord Cobham, with these of our times. Answer. These have and do drive on their own interests, from the very same principles, under the same specious pretences, and false claims of being the true Ministers of the Gospel, of being Orthodox Divines, as the other did. These publicly charge all that descent from them in doctrine or practice, to be Heteredox, erroneous persons, Sectaries, Schismatics, Blasphemers, or Heretics. And would accordingly deal with them (had they power) and all in the name, and for the peace and good of the Church, as the others did. These get to be public Speakers and Masters of the Press, as the others did; that none so charged and aspersed by them, can without danger publicly vindicate themselves, or undeceive the seduced people. These term themselves the Tribe of Levi, the Lords own Tribe and Heritage; and the rest of the people Lay, as the others did. These inveigh and cry out against laymen's preaching, terming them ignorant men (not knowing the Originals) illiterate Mechanics, and what not, in comparison of themselves, as the others did. These exact Tithes, Oblations, Obventions, from all both rich and poor, within their Parishes or Precincts, as the others did (and as the true Ministers of the Gospel never did.) There being no difference between them in all these, nor in any other respects, save only in terms; For as the Pope falsely styles himself the Vicar of Christ; So these being ordained by a power, but derived subordinately from the * If our Ecclesiastical Ministers distinct from Civil, received their power to be such subordinately from the Pope, than the setting them up in a capacity to exercise any jurisdiction or power in this Kingdom, which they challenge merely by being such Ecclesiastical Ministers as aforesaid, is the setting up of a foreign power in this Kingdom. But the first is true, therefore the 2d. Whence I Quere; 1 Whether the practice of setting up any foreign power in this Kingdom, be not high treason by the Law of the Land? 2 Whether the pretence of Divine Right, the better to colour and effect the said practice, be not an aggravation of the offence; at least so fare, as to deserve also the punishment of counterfeits of the highest degree. Pope, as falsely style themselves the Ministers of Christ. The former challenged to themselves to be jurae divino, and expounded all Texts (I had almost said, framed all Copies and Translations) accordingly to serve their own turns, to maintain their own doctrines and practices, and to uphold their own power & standing, as our late episcopal Prelacy likewise did. And do not out Pres byterian Prelacy come fairly on in this respect also; give them but leave a while, and you shall see them as like the Father as ever was Child; Rome was never built in one day. And as the two former backed their authority with majesterial coenrcive power, without which they neither did nor could stand; So these by all cunning contrivances, and restless endeavours, seek to get the like, and in want thereof are enraged; accounting themselves undone. Why Brethren, what's the cause of all your grievous complaints, out-cries, and alarms from your Pulpits in this behalf, against the Parliament, whereby you have filled City and Country with such Lightnings, Thunder and Earthquakes, even to the disturbance of the State, and all peaceable well-minded people? Wherein hath the Parliament wronged you? or by whom else are you wronged? are you robbed of any power which by Divine Right you brought with you, or ever had? Can it be Divine and from above, and yet taken or detained from you by any mortals here below? or can it be Divine Right, and not bring Divine power also with it to evince and make way for itself, but must petition frail man for its admission? Surely there's some great mistake in the business, you want power that's most certain, yea yourselves confess it; for why else complain you of the want of it? and in that you do so want power (out of question) is a great fault, but upon whom this fault is justly chargeable, is the only question? Are ye indeed true Divines and Ambassadors of Jesus Christ (into whose hands all power in Heaven and earth, is put by the Almighty God) and yet want you power? The fault surely then must be in the Master or Messenger, either in the one's sending, or in the others coming so hastily unprovided, and without power sufficient for the necessary discharge of your Message, what in this case can be imagined, yourselves being judges, but that you have hastily run, both without Message, and before you were sent; for God never sent Ambassadors into the world at random, to seek their Message, both matter and form out of Books and Libraries, or to need the Magisteriall power to set them up, or to support. them in authority to publish and discharge their Embassy as you do; much less to engage Nations and Kingdoms in blood to do it, as your generation have always done: And as it is to be feared are yet still like to do, unless People and Parliament be the wiser, and look the better about them timely to prevent it. Objection. 1 Tim. 4. 14. and Acts 15. 2. 4. 6. Mention Elders and Presbyters who had Divine Right, and power, etc. which proves that our Assembly of Presbyters have the like. Answ. No more than it proves an Assembly of Episcopal, anabaptistical, Arminian, or Arrian Presbyters, have Divine Right; nor more than it proves the Council of Trent, had Divine Right. Objection. Ours are godly Orthodox Divines, the other an Heretics, Idolaters, etc. Answer. Who but themselves, and such only as are their judgement will say so; The same will each of the other respectively say of themselves, and the contrary of their opposites. But in this case man witness, and as Christ says, his own witness himself is not true, Joh. 5. 31. 33. 35. Objection. But thief and other Texts in the New Testament, do give Divine Right and power now to some to be Ministers of the Gospel. Answer. No more than the Book of the Prophecy of Jonah, gives authority to some to preach to Nineveh, Yet forty days and Nineveh shall be destroyed; nor no more than the History of the Book of Kings, giveth authority to any to be Kings: nor no more than the History of the Scribes and Pharises, of the chief Captain, of the Centurion, or of Demetrius the Silver-Smith, mentioned in the Acts of the Apostles, gives authority to any to be such. For as the Ministry of the Gospel is a Divine Office, so it must necessarily be derived from a Divine power and bring with it suitable evidence, without which the recital in Scripture of such an Office, proves no more one man then every man to be in that Office; and no more than the recital in Scripture of the Office of a King or chief Captain, etc. proves a man to be such, without producing a lawful Title, and suitable evidence. Objection. True Ministers of the Gospel had Divine right and power; whence then had they it, if not from Scripture? Answer. They had it from Heaven, and were therefore commanded to stay until they were endued therewith from on high, Luk. 24. 49. which was with the power of the Holy Ghost coming down upon them, Acts 1. 8. Objection. But Paul and Timothy with divers other are mentioned in Scripture to be true Ministers of the Gospel, and to have Divine power, yet received it not from on high, as the former did. Answer. Though they received it not so immediately as the former did which first received it, yet they received it from on High (as well as they) by the laying on of the hands of the Presbyters or true Ministers; so Paul by the hands of Ananias, Acts 9 17. and Timothy by the hands of Paul, 2 Tim. 1. 6. Yea the truth is, all the Disciples and Believerr were endued with Divine Rights and power, more or less, for by the hands of Peter and John, the Believers at Samaria both men and women, received the Holy Ghost: Acts 8. 12. 17. Likewise by the hands of Paul the Twelve Disciples at Ephesus received the Holy Ghost, and spoke with tongues, and prophesied, Acts 19 1. 6, 7. And as all the members of the Church were severally endued with these gifts of the spirit, so they were to administer and do service accordingly; As is evident by Rom. 12. 6, 7. 1 Cor. 12. 27, 28. Ephes. 4. 11. So then it's most apparent, that the laying on of hands was no vain and fruitless ceremony as now it is. Objection. To what end then were the Books of the New Testament first writ, if not for a ground and rise of true Ministers and Churches? Answer. They were writ for farther information and direction to true Ministers and Churches then in being, and to whom also they were for the most part (if not altogether) sent; but not to erect or empower any to become such. These things considered; I Quere. Whether it be not justice, reason, and honesty, for our Learned Clergy, in pity to their Lay and unlearned brethren, from whom they and their predecessors have received such vast Revenues, time out of mind, for little or nothing, either to give satisfaction in the premises, or else for ever henceforth to forbear not only their proud aspiring desires and endeavours of Domination over them; but also to leave off their vile and reproachful terms of Obloquy, as of Sectaries, Schismatics, Heretics, etc. which usually from * Witness Edwards his Book entitled Gangraena, wherein the malicious Author hath much discovered his own Orthodox ignorance, impudence, and folly. Press & Pulpit they cast upon others, fare more worthy than themselves. Nevertheless, if after so many seven year's servitude, under our Ecclesiastical Taskmasters, there be any yet so sottish, who will not go free, but will still vassalize themselves, their judgements and consciences, to any of that kind; Then (by my consent) let such have their ears bored thorough with an Awl, and be made slaves for ever according to the Law, Leu. 21. 6. Deut. 15. 17. But let the rest be uninslaved, and go free according to right reason, justice, and their native privileges; especially, they having redeemed them at so dear a rate, even to the eminent hazard of the total vassallizing both of themselves and theirs for ever. And yet (notwithstanding all that hath been said) I do not intent or suppose, that pious and good men, may not make a holy and comfortable use of the Scriptures; No, rather I earnestly persuade all men to the diligent reading thereof, and meditation thereupon, that so their hearts and minds may be filled with the knowledge of the love of God to mankind, abundantly there manifested, and in the strength thereof to resolve to walk as becometh true and real Christianity, and no longer to conform themselves according to the fashion of this world, under the mere name of Christians; nor content themselves any longer with mere formalities, and in drawing near to God with lip-service only, whilst their hearts run after covetousness, or the vanities of this life, as do the Gentiles; but to live righteously, soberly, and godly in this present world; that so their light may shine before men, who seeing their good works, may glorify our Father which is in heaven. And as any one shall increase in necessary and useful knowledge, I conceive it's his duty to labour the strengthening of others, and to beget the same knowledge in them. And since no man cometh now with Divine authority and infallible demonstration and power, to convince men as aforesaid; let us all lay aside all peremptory insisting upon obscure and long controverted arguments, all distinction of Clergy and Laity, all anger and bitterness, all evil speaking, judging and condemning one the other about difference of opinion, and let our zeal be expressed who shall be most loving and tenderhearted, and who shall exceed in doing most good each to other. My aim is so far from discovaaging any one in making a right use of the Scriptures, that I rather show that all men have a like interest in the use thereof, and a possibility to understand them as well and as truly, as those who hitherto would be supposed to be, by Divine Commission Ministers of Christ, or Clergy; to remove which long rooted Error, is my special work, and to make known that any man of what calling or quality soever, may lawfully publish or propose whatsoever he hath conceived from Scripture, to the consideration of every particular man's understanding, which is each man's judge, other judge in these matters I find none; nor can I set limits to any man's understanding, only I advise, since our condition herein is as it is; That all things be duly and seriously weighed, and that we be fully persuaded in our own minds, from an experimental knowledge of the benefit and use of any thing we have a mind to propose, or publish before we propose or publish the same, and that all things be done without breach of love (a rule easy to be understood) and without breach of that good order, which in discretion and upon mature deliberation may be agreed upon. Let no man be startled for want of Learning, as fearing he cannot understand the Scriptures aright (though he have them in his own mother tongue) because he understands not the Original Languages wherein they were first written. Objections of this Nature proceed from such as would hold captive the unlearned, under the Superstitious Bond of a Romish necessity of an infallible juterpreter, and dependence upon the Clergy and learned men; but this way of theirs, is palpable evil, it would far better become those that say there are many errors in translations, to amend them if they are able; but if they are not able, why boast they themselves above others? if they can and will not mend them, it is worse than if they were unable to mend them: When they have said all they can to scarce people from trusting to their own judgements and understands of Scripture, by the mere help of Translations, they must confess that the most skilfullest amongst them, cannot prove they ever have had a sight of that which properly may be called an Original, and that they understand those things they have but imperfectly; and are as little infallible as any others. For there have always been and still are, more different and opposite judgements between the most learned and greatest Scholars, then between any sort of men whatsoever; which could not be, if by all their Scholarship they could attain to an infallibility or certainty of that which they pretend to know. And therefore like true Christians, they should rather rejoice to observe in plain people, so general a desire after knowledge in the search of Scripture, so great a love to Christian virtue, and encourage them to a faithful perseverance therein. FINIS.