THe end of a thing (ſaith wiſe Solomon) is better then the beginning thereof.

Therefore it follows, that the end of a thing ought chiefly to be eyed as a mark to ſhoot at, yea, as the complement, and perfection of all endeavours, and means, and waies to attain ſuch end.

And ſo likewiſe the Apoſtle Paul, by the ſpirit of God, giveth us clearely to underſtand, That the end of the Commandement is love, out of a pure heart, and a good Conſcience, and Faith unfained, 1 Tim. 1. 5.

From which we may juſtly argue; That if Love, &c. be the end of the Commandement: And if the end be better, then the means, to attain it.

Conſ. Then the means for the accompliſhment, (and that ſhould lead unto, or acquire ſuch an end,) ought not to be pleaded, or ſet againſt; nor valued and eſteemed above the end.

Reaſ. For then it utterly fruſtrates, and makes the meanes void, if we rob or ſpoile it of its proper end; And ſo both end and means are utterly vain.

Inſtan. As for Inſtance he that pleadeth the Law againſt Juſtice or Legality of proceedings in matter of State, againſt the good, and peace, and ſafety of the people.

He pleadeth againſt both the Law, and juſtice, and againſt the good and ſafety of the people: And not only ſo, but he diſparageth the Law, and legall proceedings. As if they intended not, or at leaſt, were not able to attaine their end, but were made on purpoſe to obſtruct ſuch Juſtice, as ought to be their end, for which they are made.

And though it is true, that the Law of God, being of abſolute perfection, can never properly be ſo pleaded; yet unjuſtly, and improperly, it both may, and is; though it ought not ſo to be, but the quite contrary, as hath been ſaid.

But how much more ought the Lawes of men, (being not abſolutely perfect, nor ſufficently wiſe to attain their end) never to be pleaded; but with chief reference, and cleare reſpect to the end thereof.

So that he that objects, or pleads them at all; ſhould hold forth with them, even the end it ſelf; and ſhould make it manifeſt, how the Law he pleadeth, tendeth as a means, to acquire unto, or bring about ſuch end: Leſt he plead the Law againſt Juſtice, as ſome have done; though deeply learned in the Laws of the Land; Endangering thereby, to eſtabliſh Arbitrary, Tyrannicall power, greater then before: concerning which, there is enough already, and at large expreſt to the whole Kingdom.

Only this I add, that I cannot but wonder, how any rationall man can ever deſire ſuch enſlaving power; or delight to uſe it, if he had it granted, conſidering

1. Firſt, they can never rationally, nor juſtly expect, nor be certainly aſſured, of the cordial affection of any ſuch ſubjects, who are but ſubjected by Arbitrary, cruel and tyrannical power.

For all ſubjection, that is but meerly enforc'd, is evidently clear, to be defective in love.

2. Secondly all meer force by power, &c. is ſo far ſhort of provoking unto love, or any cordial affection, or honor indeed; as that it diſ-ingageth and repels the affection, and force of love, and of all proper uniting principles; and quite diverteth them into enmity and hatred, and diſ-eſteem: eſpecially, in caſe, when the honor and ſervice which is forc'd unto, is not juſt and proper; but undue, unſuitable, and more then juſt, and without deſert.

3. Thirdly, as the Scripture ſpeaks, for a man to ſeek his own glory, is not glory, no, it is his ſhame; for when pride commeth, then cometh ſhame: and it is not only lawful but even the bounden duty of them that love the Lord, to hate evil, as pride, and arrogancie, and the evill way. And even the mouth that ſpeaketh proud things, they ought to hate.

4. Fourthly, What honor is it, or what glory, or renown, for a man to Rule and have the command; yea, or to ſway a Scepter over a Kingdom of ſlaves? Were it not his ſhame amongſt Kingdoms of men? And what renown could he poſſibly get in time of Wars, by leading forth his ſlaves to battel, to engage them in ſervice againſt Armies of men?

Would they not cowardly deſert him, and leave him naked, rather then loſe their lives, which are alwaies deare unto ſlaviſh men? they are alwaies ſo ignoble, and of ſuch timorous ſpirits, in caſe of danger.

And then alſo, in regard they are not ingaged, nor bound cordially unto him, through perſonall love, and of their voluntary accord, but enſlav'd through force; they will not care, if they find an opportunity for their owne ſafety, and releaſe from him, if they ſell him into the hands of their greateſt enemies, or lay violent hands on his perſon themſelves, as it often is; yea, and for the moſt part, there is few Tyrants that eſcape murther, or juſt execution, but it is their end.

By the juſt judgement of the merciful God, who loveth mercy, but hateth cruelty, wrong, and tyranny, and will avenge it, though juſtice faile in the hands of men, one time or other, look Iſai. 14. 18, 19, 20, 21, 22, 23. Look alſo verſ. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. For the ſame meaſure, that men mete unto others; the ſame ſhall be meaſured unto them again.

But why ſhould I wonder, to ſee us all prone to be ambitious, proud, haughty; ſeeing we are not fully and throughly rational, but in a great meaſure lead with ſenſuality.

But were we throughly rational, how could we be proud, that are duſt and aſhes, and know our ſelves ſuch, and that we are but mortal?

Seeing he alone, who is the only Potentate, the King of Kings, and Lord of Lords, hath immortality, and dwelleth in light which is inacceſſible, which no man can approach unto, whom no man hath ſeen, nor can ſee; to whom alone be aſcribed, honour and power everlaſting, Amen, Amen.

But thus much briefly, by way of Introduction, or preambulation, to what I chiefly intend to fall upon, as of all points moſt meet and neceſſary, to be inſiſted on in theſe contentious, quarrellous, and perillous times: I mean, in regard of that great diſſention, that is now amongſt us, about the Churches Government, and diſcipline, &c. Concerning which, I ſhall endeavour, through the grace of God, to keep cloſe to the principles that I have premiſed, and that as briefly as may be. And ſhall caſt in alſo even this poor mite into the Churches Treaſury, and that by way of propoſal, as ayming chiefely at the proper end, which is the end of the Commandement, as hath been ſaid.

For without all controverſie, That which is the end of all the Commandements, ſhould be all our ends, in all our endeavours, and undertakings.

But the undoubted end of all the Commandements, is doubtleſs, [Love] out of a pure heart, and good Conſcience, and Faith unfeigned.

This therefore being the proper end; I ſhall hold it forth in all the means, that I ſhall propoſe, from the Law of God; and ſhall carry it along in my own intention; and alſo make it manifest, as much as poſſible, how ſuch meanes, properly tendeth to atchieve that end; and how uſeful and neceſſary ſuch means is, to attain there unto, the Lord aſſiſting: who is able to do it, and to make it clear.

1. And firſt then, becauſe it do appeare to be againſt [Love] To God above all, and our Neighbours as our ſelves. It is worthy to be rejected; for even the whole Law is contained in this; Yea, what ever it be that is againſt Love, is againſt God; for God is Love, and Love cometh of God; and is ſhed abroad in our hearts by the holy Ghost; and if we be partakers of this divine love which is ſhed in our hearts, by the Holy Ghoſt; We are made partakers of the godly nature; and it is of all others, the firſt and chiefeſt of thoſe fruits of the Spirit, and the moſt eſſentiall, 1 Joh. 4. 7, 8, 12, 13, 16, 17. And ſo is a clear evidence, That God dwelleth in us, and we in him; for the love of God is eſſentially of God, ſuch love, I meane as cometh of God.

2. And ſecondly, If it do appear to be againſt this love, out of a pure heart; it is alſo worthy to be rejected; for what ever Law, Doctrine, or argument ſhall be propoſed, to oblige men to in purity, either in heart, or life, It is without all controverſie againſt the Law of God; for Bleſſed are the pure in heart, for they ſhall ſee God, and men ought to keep themſelves pure, Mat. 5. 8. 1 Tim. 5. 22. Eſpecially in heart, for thereout cometh the iſſues of life.

3. Thirdly, if it be propos'd againſt a good Conſcience, it is worthy to be rejected, as not included in the Law of God.

For all Laws, Doctrines, or Arguments, whatſoever they are that would ingage us againſt a good Conſcience, manifeſtly grounded on the Word of God, and of ſound Doctrine, that cannot be reproved; we ought to reject them, and yeeld no obedience, nor approbation thereunto, either in obedience unto men, or to pleaſe them, &c. For we muſt not be men pleaſers, nor ſervants of men, but obey God rather then men; and ought to love, and therefore ſerve, and honor, and pleaſe him, rather then men. For all the men in the whole Univerſe, cannot by any meanes give men liberty of Conſcience to commit ſinne; if their Conſcience tell them, and be convinced from the Law of God, that they ought not to do it, as Rom. 2. 11, 12, 13, 14, 15.

But their Conſciences, will accuſe, and condemne them alſo; and that in the day of Judgement, when God ſhall Judge the ſecrets of men, by JESUS CHRIST, according to the Goſpel.

Therefore, as they cannot properly give men liberty of Conſcince, no more then ſave, and exempt men from puniſhment due for their ſinnes againſt Conſcience; they ought not to binde, or engage men to obedience unto any Law, againſt a good Conſcience, rightly grounded on the Law of God, as hath been ſaid; But ſhould give men libertie, to be as ſtrict and ſevere, and as carefull, and watchful, and as inquiſitive is they pleaſe, how to keep a good Conſcience, voyd of offence both to God and men.

4. Fourthly, if any Law, or argument, or motion whatſoever, ſhall be made againſt Faith; to wit, unfaigned Faith, As that we ſhould not beleeve or truſt in God, but in ſomething elſe; or that we ſhould beleeve, or put hope and confidence in any thing elſe; or that we ſhould not beleeve whatſoever he ſaith, or propoſeth to us in his ſacred Word, or biddeth us beleeve, &c. We ought to reject it; yea, though all the men and Churches in the World, would ingage us to beleeve, what they aſſert and reſolve upon, as being moſt able, becauſe wiſe and learned; and becauſe a multitude of Counſellors to determine and reſolve, what ought to be beleeved in ſuch a caſe.

Yet if we certainly know, that the Word of God affirmeth the contrary; we ought to beleeve it, and to reject their reſolves, and counſels and aſſertions, be they what they will; and muſt not conform, nor comply with them, nor approve the ſame. But if an Angel from heaven, or the whole world being become an Arrian, ſhould decree, or teach us, the Arrian hereſie, we ſhould let him be accurſed; and ſo alſo for any other Doctrine, then may be made manifeſt, as it ought to be, from ſacred Scripture.

There is a time ſpoken of Zach. 13. when men ſhall be ſo zealous againſt falſe Prophets, and falſe Propheſying, that a mans father and his mother that begat him, ſhall ſay unto him, thou ſhalt not live; for thou ſpeakeſt lyes in the name of the Lord; and his father and his mother, that begat him, ſhall thruſt him through, when he propheſie, Zach. 13. 1, 2, 3, 4, 5, 6.

We muſt therefore reſolve, to let God be true, and every man a lyar, and therefore rather to beleeve him, then all, and every, or any man in the whole world. And alſo we muſt and ought to draw neer unto God, in full aſſurance of Faith, not caſting away our confidence in God, which hath great recompence of reward; for faith in God is of all other graces, Love excepted, the moſt chief and principal, and the moſt eſſential; for it is ſaid of Faith and Love, that they are in Chriſt Jeſus; yea, though now in heaven. It is not ſaid, that they were in Chriſt▪ to wit, when he was on earth, but that they are in Chriſt Jeſus; for when the Apoſtle writ ſo of him, he was aſcended already into heaven; yea, and though he be in heaven, yet he is ſaid to dwel in mens hearts by Faith.

And therefore ſuch faith may well be called a precious faith, being ſo properly eſſential to the ſpirit of Chriſt; as that where Faith dwelleth, Chriſt alſo dwelleth properly and eſſentially, even by his holy ſpirit: for faith and love, which are in Chriſt Jeſus, are not onely fruits, but they are eſſentiall witneſſes of his holy Spirit abiding in us: He that beleeveth (ſaith the Apoſtle) hath the witneſſe in himſelf: 1 Joh. 5. 10. And ſo he that loveth, it is alſo a witneſs that he is born of God, and knoweth God, Chap. 4. 7. and that he alſo dwelleth in us, verſ. 12. and that he hath given us of his ſpirit, verſ. 13. And ſo That we are made partakers of the godly nature, 2 Pet. 1. 4. and have in ſome meaſure, even the mind of Chriſt, and the ſpirit of Chriſt, though yet but in meaſure, becauſe of our finite capacities: whereas in Chriſt, even the fulneſs of the Godhead dwelleth bodily, or rather eſſentially.

Therefore it follows, That what ever Arguments, or Laws, or Doctrines, make againſt Faith, or that but tend to the weakning thereof, or that would hinder our edifying, and being built up in faith and love, which are in Chriſt Jeſus; ſhould utterly be rejected, as ungodly, unjuſt, untrue, oppoſite, and contradictory to the Law of God, and to his Sacred Word, which is one, and cannot be broken, nor alleged properly for ſuch an end; And therefore theſe foure Rules may ſtand as cautions, that we admit not any thing, contrary hereunto; though it ſhould be urged, and preſented to us, or propoſed, or commanded, in the name of God; or as being grounded on his ſacred Word: For it it croſſe, or oppoſe, or would deprive us, or make void to us this end of the Commandement, to wit, Love out of a pure heart, and good conſcience, and faith unfained; it is falſe, and wicked, and that which will not ſtand with the Law it ſelf, and therefore ought to be rejected of all good men: And therefore with full purpoſe to keep to theſe Rules, as the end alſo of what I do intend, I ſhall further propoſe theſe enſuing Grounds and Arguments, both as intending and tending to a Reconciliation, and full Agreement of the Church of God, in reſpect of Government, and the Diſcipline thereof, as hereafter follows.

1 Ground is, That it is lawful, yea, and the bounden duty of ſome men, and of ſome women, to be more abſtenious from things lawful in themſelves, and to bind themſelves to a ſtricter Diſcipline then others need to engage themſelves, or be bound unto, or be abſteni • us from.

Reaſ. For it is the duty of ſome men, and of ſome women, to make themſelves chaſte for the Kingdom of Heavens ſake, Mat. 19 •• . & 1 Cor. 7.

〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 For the Kingdom of heavens ſake, that is to ſay, That they might be more free, both from the cares of this life, and from all carnal engagements, or diſturbances, or diſtractions, and inducements whatſoever; that might either trouble, or moleſt them, or engage their mindes, or withdraw their affections, or hinder their devotions, both of bodies and ſpirits, in reſpect of God.

But that they might fully conſecrate, and devote themſelves, both ſoules and bodies, to the ſacred government of his grace and ſpirit; that the Kingdom of God, by his grace and ſpirit, might have full ſcope and dominion in them, both of their ſoules and bodies; and that they might more freely attend, and waite on the Lord, without ſeparation, or without diſturbance, or cumber, or diſtraction, by any meanes: But might glorifie God both in their bodies and ſpirits: And that with all their hearts, with all their ſouls, with all their minds, and with all their ſtrength, as ſo the Law of God requires they ſhould. For this is the meaſure of our love to God, that the Law requires, and that Chriſt exemplified, and commanded likewiſe, that he that can receive this, ſhould receive it.

And it is alſo the Apoſtle Pauls advice, by the ſpirit of God, as better for ſuch, who can abſtain that they ſhould not marry, if they had power over their own wills; that is to ſay, had they gift of continency, as Matth. 19. 10, 11. 1 Cor. 7. 37, 38, 39. 40. and this alſo the Apoſtle exemplified, and wiſhed that all men were even as he himſelf in that particular.

And thus therefore, I hope that no man will deny, but that it were better for ſome, both men and women; ſuch eſpecially, who have the gift of continencie, to abſtain from Marriage, and make themſelves chaſte, for the Kingdom of Heavens ſake, but that they may thus doe, It is good for ſuch not to touch a Woman, as 1 Cor. 7. 1.

And yet for all this, Marriage is honourable amongst all men, and is ordained of God, And ſome are called of God to that eſtate; and do in that eſtate, live a holy and a blameleſs life. Enoch walked with God, after he begat Methuſelah, three hundred years, and begat ſons and daughters, Gen. 22. 24. Of whom it was witneſſed, That he had pleaſed God, and that he was therefore tranſlated, that he ſhould not ſee death, Hebr. 11. 5. And it was lawfull for Peter to lead about a wife, a ſiſter, and ſo for the brethren of the Lord, and Cephas. And Zachary and Elizabeth were both righteous before the God, walking in the Commandements, and Ordinances of the Lord blameleſs, as Luke 1. 5, 6.

And David was a man after Gods own heart, ſave in the matter of Ʋriah: and yet had many Wives, and Concubines: And Adam in Innocency, before he ſinned, had his wife, and was commanded to be fruitfull, and multiply, and repleniſh the earth, &c. And how elſe ſhould men be multiplied, and ſucceed, &c. but by means of procreation, as God hath ordained, and appointed, and called men; as doubtleſs, he hath, ſome after this manner, and ſome after that: For it were a wicked Antichriſtian Doctrine, to forbid to marry, or to command to abſtaine from meats, which God hath commanded, to be received with thankſ-giving, 1 Tim. 4. 3, 4, 5.

But ſuch who are ſo called, and inclin'd for marriage, are not very ſuitable for conſociation with ſuch-as make themſelves chaſte, nor they for them, in theſe reſpects.

2. And ſecondly, It is lawful for ſome, to give all their goods unto the poor, and to give their bodies to be burned, 1 Cor. 13. 3. And in caſe, when called of God, and required ſo to do, it is their duty.

For the young man in the Goſpel, ought to have done ſo, as Chriſt adviſed him, that he might be perfect. And it had been good for him ſo to have done; for in conſideration thereof, he might have had treaſure in heaven, and have followed Chriſt, Math. 19. 21.

And alſo, Whoſoever will ſave his life, (when Chriſt calleth him to part with it) ſhall loſe it; but whoſoever ſhall loſe it for his ſake, ſhall finde it, Math. 16. 24, 25, 26. and Math. 10. 32, 33, 34, 35, 36, 37, 38, 39.

And it is lawfull for ſuch, who are of one heart, and of one ſoul, to have all things common, and not to title, or claime any thing, that any of ſuch poſſeſſeth as his own, Acts 4. 32. But ſuch, amongſt ſuch, as are poſſeſſors of Lands, may lawfully ſell them, and bring the price thereof, and lay it down at the Miniſters feet; that diſtribution may be made unto every man, (amongst them) according as he hath need; as verſ. 34. 35. 37. but this community is only proper amongſt ſuch as are of one heart.

And yet for all this, He that provideth not for his own, eſpecially them of his houſhold, he is worſe then an Infidel. And riches are given to ſome, as great bleſſings; as to Abraham, and David, and Salomon, and Joab,&c. and it is a more bleſſed things to be a giver, then a receiver.

And men have a true and juſt propertie in their own goods, or eſtates, as Acts 5. 4. and it is in their own power, neither ought any to be compelled to ſuch community of goods, and eſtates; nor to diſtribute and communicate, but as they doe it freely, of their own voluntary minds without grudging, or any impulſion, as of neceſſity, either to the poor, or to the Miniſtery, as Gal. 6. 6, 7, 8, 9, 10. and 2 Cor. 9. 6, 7, 8, 9, 10, &c. And the Apoſtle moved them; not as ſpeaking by commandement, but by reaſon of the forwardneſs of others, and the Example of Chriſt, who being rich, for their ſakes became poor; that they through his poverty might be rich, as Chap. 8. 7, 8, 9, 10, 11, 12, 13, 14. And that ſupplying each others, there might be equallity, as Verſ. 14. 15. as doubtleſs, to ſuch who are mutually affected, it is no more, but equal, and therefore a duty, but otherwiſe not, but were a ſin.

3. It is lawful for a man to beat down his body, and to bring it in ſubjection, by faſting, and by labour and travaile night and day, as 2 Cor. 11. 23, 24, 25, 26, 27, &c. It is not unlawfull to faſt often; yea, twice in the week, like the Scribes and Phariſees.

Yea, it is lawful for man and wife to defrande one another, with conſent, for a time; that they may give themſelves unto faſting and prayer, ſo they come together again; That Satan tempt them not, for their incontinency, as 1 Cor. 7. 5. And they that do thus, doubtleſs may ſee cauſe for it, why they ſhould faſt (ſometimes) when they give themſelves unto prayer. As firſt, becauſe when the ſtomack is empty, the whole ſtrength of the ſoul, and ſpirit, is ſet at liberty; (It not being bent and imployed in digeſtion of meat.) That with full bent of all the powers, and faculties, both of ſoul and body, they may ſtrive and wreſtle with God in prayer, and be the more faithfull and confident; and the more capable and apprehenſive of ſpiritual underſtanding: for when the ſtomach is burthened and cloyed with meat, the ſtrength of the ſpirit is neceſſarily engaged, for digeſtion of the ſame; and makes the minde drowſie, and dull, and the more uncapable, and unfit for Communion and fellowſhip with God, and for the preſence and power of his holy Spirit, working therein, and acting, and exerciſing, and inlarging the ſame, according to his will; making requeſt for the Saints, according to the will of God, even with ſight, and groans, that canned be expreſſed.

It is therefore meet, upon ſerious occaſions, of ſeeking unto God, that we faſt and pray, with fulneſs of devotion, and fervencie of ſpirit, if we would obtain.

And ſecondly, in regard that ſome things are not attainable; ſome kind of Devils not caſt out, but by faſting and prayer, Mar. 9. 29. which cleerly implies, that faſting and prayer jointly, are more powerfull and prevalent with God, then when ſevered, as prayer only.

And yet for all this, it was lawful for Peter, and the reſt of the Apoſtles to eat and drink, &c. and who could eat, or who elſe could haſten unto outward things, more then wiſe Salomon, who ſeriouſly concludes; That there is nothing better for a man, then that he ſhould eat and drink, and he ſhould make his ſoul to enjoy the fruit of his labour; and this he ſaw, that it was of the hand of God.

For God giveth to a man that is good in his ſight, Wiſdom, and knowledge, and Joy; but to the ſinner, he giveth travaile; to gather, and to heap up, that he may give to him, that is good before God, Eccleſ. 2. 24, 25, 26.

And the Lord Jeſus, even Chriſt himſelfe, as his own words do plainly declare; that contrary to the practice of John the Baptist, He the Son of man came eating, and drinking, eating bread, and drinking wine; inſomuch that they ſaid of him, Behold a gluttenous man, and a wine-bibber, a friend of Publicans and ſinners, Luke 7. 34.

And the Diſciples of John faſted often, but his Diſciples faſted not whiles he was with them.

And therefore it follows; that as there is diverſities of gifts, and of adminiſtrations, and operations given out by the ſelf ſame Spirit, dividing to every man ſeverally as he will.

Even ſo accordingly, men are called of God, one after this manner, and another after that; and have ſo alſo their proper gifts of God, as 1 Cor. 7. 7. And as God hath diſtributed to every man, as the Lord hath called every one, ſo he ought to walk, for ſo the Apostle ordained in all Churches, as verſ. 17.

And therefore it follows, that it muſt not be expected, that every man ſhould be alike abſteneous from the things of this life; not bind themſelves to ſo ſtrict a diſcipline, both over their bodies and minds, &c. as ſome others, both will, and can, and ought, to doe.

4. The Apoſtle Paul, after the moſt ſtrict Sect of the Jewiſh Religion, he lived a Phariſee; which clearly implies, that at leaſt, there were three that were ſeveral Sects of the Jewiſh Religion; of which the Phariſees were the ſtricteſt; and yet they were all Religious men, and of the true Religion too: there were Scribes, and Phariſees, and Saduces, and all religious and zealous alſo in their own wayes, and according to their own Traditions, and Doctrines; though they ſomething differed amongſt themſelves; yet they were all tolerated by the Civil State; and the Civil State was not reprehended either by John the Baptist, or by Chriſt himſelf, for ſuch toleration: but their falſe Doctrines, and Covetouſneſs, and Hypocriſie, were reproved, and ſharply too.

1. Conſequence, And therefore it follows, That all ought not to be compell'd to engage themſelves, to ſo ſtrict, and holy, and ſevere a diſcipline, as ought to be tolerated, and practiſed by others who can embrace, and freely engage to endure the ſame, conſidering theſe grounds before named.

2. And ſecondly it follows, That a ſtricter Diſcipline ought to be tolerated by the Civil Magiſtrate; that ſuch who pleaſe, and can freely accord, to engage themſelves to the exerciſe thereof, (amongſt themſelves) may have liberty to doe it: provided they offer not to inforce their way.

Then ought to be impoſed, or made as a general, and binding Rule, or way of Government, to which all muſt neceſſarily be ingaged in or bound unto.

Reaſon. For it is the Duty of ſome men, as hath been ſaid, to bind themſelves to a ſtricter Diſcipline then others need, or ought to doe. The one being qualified, through the grace of God, and fitted for it; and ſo manifeſtly ingaged and called of God, ſo to doe: but the other not qualified; nor ſo diſpoſed, through the grace of God, are manifeſtly, engaged, and called of God, to the quite contrary, as in theſe foure Inſtances, above written.

1. Concerning Chaſtity or Marriage.

2. Concerning community of goods, or claiming of propriety.

3. Concerning faſting, or eating and drinking.

4. Concerning being of the ſtricteſt Sect of the true Religion, ſuch as was the Pharſees; or of one more remiſs, ſuch as was the Scribes.

But it will be demanded, how theſe may be applicable to the matter in hand?

I anſwer, that as the caſe ſtands betwixt man and man in theſe particulars; ſo it doth alſo betwixt Church and Church: for they are all governed by the ſame Law, and by the ſame Spirit, and the caſe is the ſame in every reſpect▪

1. For ſuch who make themſelves chaſte for the Kingdom of Heavens ſake, it is good for ſuch not to touch a Woman, as 1 Cor. 7. 1. And therefore they ought to be carefull how they carry themſelves in ſuch reſpects. And it is not lawful for ſuch to marry, if they ſo reſolve, and know they have power over their own wills, as hath beer ſaid before.

Even ſo a Church being rightly conſtituted, and having Divine power, and authority given her, through faith in God, and the Lord Jeſus Chriſt: And that deſires to be preſented, as a chaſte Virgin onely unto Chriſt, and to be governed by him. It is not lawful, for ſuch a Church, or at leaſt, not good for her, to binde her ſelfe, to be ſubject to the Vote, or power and Juriſdiction of other Churches that are not conſtituted as a chaſte Virgin onely unto Chriſt; and to be ruled by him, and by his Word and Spirit.

Or if they be not reſolved, to be as chaſt as ſhe, and as fully ſubject to the Rules, and Laws, and waies of Chriſt, but think they ought to conſociate with ſuch, who are more looſe in their Doctrine, and Government, and ways, &c. which as yet ſhe cannot reſolve to do, upon any principles ſhe hath yet received from Chriſt her head.

And there is a reſemblance nto a little remarkable, held forth to us by the Holy Ghoſt, betwixt the Huſband and Wife, and Christ and his Church, Epheſ. 5. 22. &c. both of them, being bound to be ſubject alike, though yet in the Lord.

And as it is ſo, that there is cauſe of Jealouſie, that ſome Women will not continue chaſte. So there is cauſe of Jealouſie, that ſome Churches will not be eſpouſed unto one Husband: that they may be preſented, as a chaſte Virgin to Chriſt; but their minds will be corrupted from the ſimplicity that is in Chriſt, as 2 Cor. 11. 2, 3, 4.

Secondly, As it is with a man, as hath been ſaid, ſo it is with a Church, in the ſecond particular: For, if a particular Church ſhall amongſt themſelves, being of one heart, and of one minde, have all things common, and none of them claime propriety of goods, as meerly his own; but that they may be diſtributed, as every one hath need. As ſo it is lawful, if they can ſo agree, and do it freely without grudging, or repining: yet it were unlawful, and a folly, and madneſs, to joyne themſelves ſo in community of goods, to ſuch in whom they could not expect the like community, they being quit of a contrary minde, and heart, &c. like Ananias and Saphirah, covetous and hypocritical, and only ayming at carnal ends.

Thirdly, And ſo likewiſe, as it lawful for a particular man, to give themſelves much unto faſting and prayer, as hath been ſaid.

Even ſo it is likewiſe, for a particular Church, if they ſo agree amongſt themſelves, to give themſelves much unto faſting and payer, as in their apprehenſion, they ſhall think they have cauſe; for the good of their ſoules, in general or particular.

Where it may be on the contrary, ſome other Churches, in their apprehenſions, have more cauſe of thankfulneſs; finding for the preſent, that the Bridegroom is with them. As ſo for this reaſon, the Diſciples of Chriſt faſted not, whereas the Diſciples of John faſted often.

And why then, ſhould Churches of different judgments, in theſe reſpects, be bound by Authority, all to rejoyce, or all to mourn, and faſt, and pray, at the ſame times, and no more frequently; but as all can agree, ſo to humble themſelves.

And how ſhould it chuſe, but ingage men to hypocriſie, ſave only in caſe of ſome general judgment, of which we are certain, that all are ſencible and affected with it.

And fourthly, and laſtly, As it is lawful for a particular man, to be of the ſtricteſt Sect of the true Religion, ſuch as were the Phariſees.

So it is lawful for a particular Church, to be of the ſtricteſt way, in reſpect of Government, Doctrine, and Diſcipline, that can be deviſed, or made good from Scripture, as lawful, &c. And the Magiſtrate ought not to enforce her, to conform unto any Churches, that are more remiſſe and looſe, or careleſs, or not ſo ſtrict, or careful, and conſcientious, as they ought to be.

Though I will not deny, But the Magiſtrate ought to tollerate, ſuch who think they ought not to be ſo ſtrict, as well as the other.

For as all good men whoſe general bent, is the glory of God; cannot attain ſuch meaſures, or degrees of grace, and wiſdom, as of faith and holineſs, and of zeal, &c. one as another.

Even ſo all Churches, though they be true Churches, cannot poſſibly attain, to be ſo rightly conſtituted, and ſo ſevere, and ſtrict, in Diſcipline, and Government, and Doctrine, &c. as others can, though the ſtricter, the better, in ſome reſpect, as I ſhall hereafter ſhew; though in ſome things to be over ſtrict is a foule fault. The one conceiving, that they ought to proceed, according to the rule of charity, and the other of certainty. The one expecting, but faith Hiſtorical, in their admiſſions; But the other ſearching, for Faith Juſtifying, ſuch as appeares by Works, in all ſuch whom they doe approve. As there is ſtrong Arguments, that might eaſily be produced on both patties, even from ſacred Scripture, that it is not eaſie to reconcile. I hope, they will not ſay, that either of them yet, have clearly demonſtrated, from ſacred Scriptures, their owne reſolves concerning Baptiſme: I ſhall therefore, it may be, propoſe betwixt them; ſomething of that.

But from theſe precedent grounds, Firſt, it is clear, that theſe concluſions, will juſtly reprove, and, I hope, convince, both the Independents, and Preſbyterians; in that they do not labour to accord, and love, and ſtrive to live and carry as Bretheren, and communicate together in all the Ordinances, as Bretheren ought, and as occaſion ſerves. But the one ſtriving to enforce conformity to their wayes, and rules, and principles, &c. to which (in conſcience) they, it may be, are engaged. And the other, blaming, and condemning them, as too remiſſe, and not ſo upright and conſcientious, nor walking by ſo juſt and ſtrict a rule, in conſtitution, government, and diſcipline of the Congregations, as they ought to do, and as they are reſolved to engage themſelves, and therefore ſeek for liberty ſo to do.

By this means they fall at varience, and fall out by the way, and about the way, though they be Bretheren, and ſo doe know, and acknowledge each other.

And firſt then, let them both conſider, this falling out by the way, is not (like) as they were bretheren, for by this ſaith Chriſt, All men ſhall know that ye are my Diſciples; If ye love one another. Is this like love, which is the end of the Commandement, as is before propoſed, even thus to bite, and devoure, and deſtroy one another? And all becauſe that both parties, but ſeeing in part, and knowing in part, and underſtanding in part, are of different Judgements. As ſo they are likely as yet to be in ſome thing or other, whiles it is ſo with them, as that they are not perfect, till that which is in part ſhall be done away.

And what then, will they never agree, till they all be perfect? will they never love, till in every particular, they be of one judgment?

But it will be objected, that men who think themſelves in a right way, and others wrong; and holding forth their arguments from cleare Scripture grounds that are ſufficient to convince themſelves: They are apt to think that the other are obſtinate, and that they ſee, and will not ſee, nor acknowledge the truth: ſo that they cannot chuſe but be in a great meaſure out of charity with them: as accounting them perverted, and men that ſin, being damned of their own conſciences.

Anſw. I anſwer, That if we can know for certain, after once or twice admonition, that men ſinne, being damned of their own conſciences, it is a foule thing, Such ought to be rejected, Tit. 3. 10, 11.

But ſuch muſt be known to be Hereticks, and obſtinate, &c. And therefore obſerve the nature of love in this kind, that we be not cenſorious, and too too injurious, in judging our bretheren in this kind. For Charity, (ſaith the Apoſtle) ſuffereth long, and is kind: Charity envieth not, nor vanteth not it ſelf, nor 〈◊〉 it pufft up: doth not behave it ſelf unſeemly; ſeeketh not her own, is not eaſily provoked, thinketh no evill: Rejoyceth not in iniquity, but rejoyceth in the truth; beareth all things, beleeveth all things, hopeth all things, endureth all things, &c. 1 Cor. 13. 4, 5, 6, 7.

And ſeeing that all theſe are natural properties of that love which is the end of the Commandment: Let us try our ſelves by all theſe properties, whether we have behaved, and carried our ſelves accordingly towards ſuch, before we cenſure, and let our hearts looſe, to reject and oppoſe, and deal with them as enemies of God. We ought not to hate, nor to deal with ſuch as enemies at all; but to love, and pitty, and pray for them; and acknowledge them brethren, and admoniſh them as brethren, though they ſeem to walk diſorderly, and obey not the Word even of God himſelfe in ſome things, 2 Theſſ. 3. 14, 15. and Mat. 5. 44, 45, 46, 47, 48.

Though I doe confeſſe, that if any man love not the Lord Jeſus Chriſt, he ought to be held even in execration, if it manifeſtly appear. And we ought to contend earneſtly for the faith which was once delivered to the Saints, Jud. 3. And we ſhould ſtand faſt to our Chriſtian liberty wherewith Chriſt hath made us free, and not be entangled again with yokes of bondage, nor ſuffer men to Rule over us at their pleaſure, according to their own fancies, or arbitrary wills, not ſubmitted to the Laws of God; nor holding to the head, and to the foundation, &c. Coloſſ. 1. 18. and Chap. 2. 8, 9, 10, 11, 12, 16, 17, 18, 19, &c.

But ſtill always, with due reſpect to their perſons; as pittying their ignorance, weakneſs, infirmities, failings, and imperfections that we diſcover in them. As conſidering our ſelves, leſt we alſo be tempted, and that we alſo have been in like condition, in one particular reſpect or another; having been erronious, and miſapprehenſive, and offenſive unto others, in ſuch reſpects: for who that lives, but if he will examine, he may remember that he hath erred from the truth, in ſome thing or other: and been reduced and convinced by others; or by ſearching of the Scriptures have ſeen our ſelves (as of our ſelves) ſubject to all, or to any error. And that we ought to acknowledge, that it is of grace, and the gift of God; that we are ſufficient, or able to know or underſtand any thing of the things of God. And why then ſhould we be high minded, and not rather fear, leaſt we alſo fall, or fail, &c. of the grace of God? Or why then ſhould we be too confident, either that we do not, or that we cannot err?

And if we do not expect, that men ſhould think ſo of us, why are we ſo angry, that all men are not juſt on our minds? and that they will not follow us, nor conforme unto us, juſt in our wayes?

Doth it not Imply, that we think of our ſelves above that which is meet? to wit, that we cannot erre, and expect that others ſhould thinke ſo likewiſe. And what is this leſſe then the Pope, that Antichrist, and the Church of Rome challenge to themſelves; and by reaſon thereof exalt themſelves above the Magiſtrates, above all that is called God, or that is worſhipped▪ &c.

Whereas on the contrary part, it is manifeſt, that the generality of the whole Chriſtian world, hath erred iexceedingly: Was it not once ſaid, That the whole World was become an Arrian? Nay, were not all the oppoſers of the Arrian Hereſie, in an error likewiſe, both one and another? to wit, thoſe that maintained, That the Trinity of Perſons was one ſubſtance. For though the Trinity of Perſons be one and the ſame in Eſſence, yet they are not one ſubſtance, for the bleſſed Deity is all Eſſence, as the Scripture is clear, Exod. 3. 14.

I Am that I am: to wit, that He [Is,] is all Eſſence.

But no proof can be made from Scripture ground; that the inviſible God is any ſubſtance at all, but an Infinite Eſſence, and not locally circumſcriptible, as all ſubſtance is: but unlimitably exiſtent; filling both all place, and every ſubſtance, both in heaven and earth, and infinitely beyond them on every ſide: circumventing all things, and filling all things, even from the very top of the higheſt Heavens, to the middle, and bowels or center of the earth: and yet he himſelf is not cirumvented, with any thing at all; no, not with [place] it ſelf: in which, as Phyloſophers ſpeak, All things ſtand: But is Infinite and unlimitable, without circumference, and without center; the heavens of heavens are not able to containe him, but he filleth all things: as the Scripture is clear, and as might evidently and convincingly alſo be made to appeare to any rational man, by Reaſons and Arguments, drawn from the motion and government of all things, and conſtant courſe, and ſubſiſtence of the heavens, and of the earth, and waters, and all viſible Creatures: for who elſe is the efficient cauſe of their being, and ſubſiſtence, and of their motion, &c. Look Rom. 1. 18, 19, 20, 21. and Pſalm. 19. 1, &c.

But if all may erre, and every one hath erred; and it may be doth erre in ſome thing or other: Then all and every particular man, ought to fear himſelf, leſt he alſo do erre, and that in ſuch particulars, wherein he thinketh, that he juſtly oppoſeth, and condemneth others: And ought to ſearch the Scriptures, and to ſearch the meaning of the Spirit, even in the Scripture it ſelf: and to be ſure of that, before he be too confident, and ſurious in oppoſition, or judging of others, as Hereticks, &c.

He that thinketh he ſtandeth, take heed leſt he fall. He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know, ſaith the Spirit of God. Then we ought therefore to put on Charity, which is the bond of perfectneſs: and not to break off Love, but upon ſure grounds, that they are enemies of God, whom we ſo judge, and cenſure, &c.

But for more punctuall applycation of theſe precedent concluſions unto both Parties, to wit, to the Independents and Preſbyterians, I ſhall briefly aſſert theſe cleare conſequences from the aforeſaid grounds: firſt to the one, and then to the other.

And firſt then, to the Preſbyterians I aſſert as followeth, in behalf of the Independents.

1. That it is lawful yea and the bounden duty of ſome men, to binde themſelves to a ſtricter diſcipline, then others need or ought to do: The one being quallified, through the grace of God, and fitted for it, and ſo manifeſtly ingaged, and called of God ſo to do, for the time preſent, whiles they think they ought.

2. To the Independents, that the Preſbyterians not being ſo qualified, or diſpoſed, or called, through the grace of God; but manifeſtly ingaged, to the quite contrary; And as is it were bound in ſpirit, within their own ſphere, or place, or calling, or way, &c. ought ſo to continue, whiles they think they ought, till they be convinced from Scripture grounds that it is their duty; and that they are called of God, to a ſtricter Rule, and way of Diſcipline, then they yet do practiſe; or can freely embrace, or engage to indure, as witneſs the foure precedent examples.

Conſiqu. And therefore it followes, That a ſtricter Diſcipline ought to be tollerated, by the Civil State; that ſuch who pleaſe, and can freely accord, to engage themſelves to the exerciſe thereof amongſt themſelves, may have liberty to do it: provided alwaies, that they do not offer to inforce others unto their way: but only the freedom, and liberty of themſelves, and of their own, &c. then ought to be impoſed, and made as a general, and binding rule, and way of Government; to which all muſt neceſſarily be ingaged in, or bound unto: as hath been ſaid before.

Object. But it will be Objected, ſeeing I propoſe this Aſſertion to the Preſbyterians, in behalf of Independents; that it will be neceſſary, that I ſhew wherein the Independents rules, and ways of diſcipline, are ſtricter then theirs; for they are generally accounted, by the Preſbyterians, more remiſs and looſe in many reſpects; giving way for libertie of all Religions, without controule by the Civil State, as ſo they ſpeak of them.

Anſw. I anſwer that their rules and principles, according to which they engage to act, are manfeſtly ſtricter, and lawfully too, in divers particulars, wherein I ſhall briefly inſtance: And wherein I thinke they are likewiſe ingaged, in duty and conſcience ſo to do, though I will not deny, but many Preſbyterians are ingaged in conſcience, to do the contrary, and are fully perſwaded, that they ought ſo to do for the time preſent.

1. And firſt, they are ſtricter with whom they incorporate, and joyn themſelves in Church policy: And ſo far forth, as any particular Church is politically joyned, for the government thereof, and for the good of the body in every reſpect. A Church can never be too ſtrict, but the ſtricter the better: and the more likely it is, to be well ordered and governed, and built both in faith and love, and all other graces and vertues whatſoever; that may tend for the benefit and good of the whole.

And therefore, their principles are to admit none to be incorporated with them, but men of approved fidelity: Becauſe according to their princples, they having liberty, and power in all Church affairs, that are of joynt concernment, and that reſpect them all, as in Elections, or Ejections, Admiſſions, or deprivations, Receptions, or Rejections; Receiving in, or caſting out, from amongſt themſelves, they all having intereſt, as members of the body, have liberty, and power, for vote, or ſufferage, as they are bound in conſcience, and can ſee juſt cauſe, and render a reaſon of their faith, hope, or deſires therein; grounded upon Scripture evidence, as ſo they ought to have. They, I ſay, according to their principles, having this power and liberty, &c. are bound to be ſtrict, with whom they incorporate and joyn themſelves: Leſt by ſway of vote; things ſhould be carryed Antichriſtian-wiſe, to the diſhonour of God, and of the Church, &c. by male adminiſtration of all the Ordinances that concern them all, to be carefull of in the ſight of God.

For if men be admitted to have vote in Election of Miniſters, and Elders, and Deacons, &c. that are not approved, for ficelity and fitneſs, to diſcern, in ſome good meaſure, whether they be men of good and honeſt report, and full of the holy Ghoſt, and of wiſdom, ſuitable for ſuch a place; they may cauſe the Election and Approbation of ſuch as will defile the Church with corrupt doctrine, and unſound principles, and ways, and manners, to their own deſtruction.

And therefore all that are accounted to be truly religious, are not fit to be incorporated, as members of the body, to have liberty and power in ſuch reſpects, till they come to ripeneſs and maturity of judgment in ſpiritual reſpects: In like caſe, as the Levites, though they all were given as a gift unto Aaron and to his ſons, to do the ſervice of the Tabernacle of the Congregation, yet they were not to adminiſter and wait on the ſervice of the Tabernacle, but from twenty and five years old, and up wards: And from the age of fifty years they were to ceaſe waiting on the ſervice thereof, and ſhould ſerve no more, as Numb. 8. 24, 25, 26. Clearly implying, That onely in caſe of ripeneſs of judgment, and ableneſs, and fitneſs, for ſuch a buſineſs, they ought to be uſed, and admitted, &c. but not otherwiſe, leaſt they ſpoyl the Government, of Diſcipline, and Service, that belongs unto them: However, notwithſtanding, all that are accounted to be truly religious, ought to be admitted unto all the Ordinaces, yea, even to the Sacrament of the Lords Supper, though never ſo weak in underſtanding and knowledg, as all the Levites, even during their minority; yet Aaron was appointed to bring them with him, for they might be preſent, though they did no ſervice: And through they might not adminiſter, and do the ſervice of the Tabernacle, yet they might be admitted to come neer with the reſt, and to offer for themſelves, though not for others, as the reſt of the Prieſts, as Numb. 18. 1, 2, 3, 4, 5, & Chap. 16. 45. So that whatſoever concerned but themſelves onely, they might come neer, and approach to do it, (whereas no ſtranger might intermeddle) though they might do no ſervice that concerned the Tabernacle, till they came to years: But of this more fully in another place.

2. And ſecondly, As they are ſtricter with whom they do incorporate, and joyn themſelves, for theſe reſpects:

Even ſo, for the ſame ends and reſpects, they are very ſtrict and conſcientious, and ought ſo to be, that all that are found, and known to be men of approved fidelity, ſhould thus incorporate and joyn themſelves; I ſay, their principles are, that all ought ſo to do, that live not too remote, but within convenient bounds, and in convenient numbers, for frequent aſſembling of themſelves together: and to engage themſelves in Covenant unto God, in theſe reſpects, and unto all brotherly and Chriſtian duties, for better ſecurity, and deeper engagement, both to God and men, not to deal unfaithfully in all ſuch buſineſs, as concerns them all, but without partiality, or reſpect of perſons, as before God, and the Lord Jeſus Chriſt, and the Elect Angels.

And all the account will be little enough, in things that concern the good of their ſouls, and the ſouls of poſterities, that may yet ſucceed, to the end of the world; for whom they ought to provide, and be careful for, that the Goſpel of peace, and of glad tydings, and all the Ordinances, might be preached and adminiſtred, when they are gone in power and purity, as well as to themſelves: And to beware of dogs, and evil workers, and wolves, &c. and as much as poſſible, to keep them out, leaſt ungodly men, being crept in, ſhould turn the grace of God into wantonneſs &c. And this Goſpel of peace, being a pearl ſo invaluable, as it were eaſie to ſhew, in every reſpect, can never be guarded with too great ſecurity, or deep engagement, nor too ſtrictly kept from being ſoyled or defiled with the hands of men

And though it be true, that the men of this world are wiſer in their generations, (and for conſervation of their own liberties, priviledges, pearls and eſtates, and to confirm and ſecure them, even to their poſterities after them, if poſſible for ever,) then the Children of light, as Luk. 16. 8. Mat. 7. 24, 25. And may juſtly alſo riſe up in judgment, and condemn our folly and careleſſneſs herein: Yet no man will ſay but that the children of light ought to be as wiſe in their generations, and in their precious things, and in the things of God, and that concern their ſouls, for ſo we ought, even to be wiſe as ſervants, though innocent as Doves.

And therefore to incorporate ſuch as ſtand approved, and are men of fidelity, within convenient bounds, is doubtleſs the duty of all, and every ſuch, in times of liberty, for publique adminiſtration of the Ordinances of God, and for Government and Diſcipline: And in times of perſecution, at the leaſt privately, they ought ſo to do, without being reſtrained by the civil State, and limited, and kept within parochial bonds, againſt their Chriſtian liberties, and duties alſo, both to God, and men.

3. And thirdly, The principles of Independents are ſtricter and neerer to the Scripture rules for edifying of the Church; They do not limit the holy one of Iſrael to ſpeak in publike by the learned onely: For firſt, as the Apoſtle ſaith, The maniſestation of the Spirit is given to every man to profit withal. 1 Cor. 11. 7.

Aſſertion. From whence it naturally and manifeſtly flows, That to whomſoever the manifeſtation of the Spirit is given, it is given to ſuch to profit withal.

It is objected. That the manifeſtation of the Spirit are not ſo evident and perſpicuous in theſe days, as in the primitive times; and the witneſſing thereunto by miracles is ceaſed, and therefore we may eaſily be deceived; eſpecially ſuch who are unlearned and unſtable, are eaſily deceived.

Anſ. 1. I anſwer firſt, Whether any now adays hath the manifeſtations of the Spirit, yea, or no; yet this aſſertion is true, for it doth not aſſert either.

Anſ. 2. Secondly, I anſwer, That if the manifeſtations of the Spirit be not evident and demonſtrable in theſe days, how can even the learned Miniſters preach as they ought, and as the Apoſtles did, in the clear evidence and demonſtration of the Spirit, and of power, That ſo mens faith might not need to ſtand in the wiſdom of men, but in the power of God, 1 Cor. 2. 4. 5.

Anſ. 3. Thirdly, Though for want of the witneſſing thereunto by miracles, thoſe who are carnal and do not beleeve, cannot diſcern the manifeſtations of the Spirit, and the power of God, whereby men ſpeak, as Verſ. 8, 14.

Yet for all that, they may ſpeak wiſdom among them that are perfect; yea, even the wiſdom of God in a myſtery, even the hidden wiſdom, which God hath ordained before the world unto their glory; and thoſe ſecret myſteries, which eye hath not ſeen, neither ear heard, &c. which God hath prepared for them that love him, he doth reveal unto ſuch by his Spirit, Verſ. 6, 7, 8, to 16.

Conſequence. Such therefore, though they be unlearned in the Tongues, (I mean) who having received the Spirit of God, are thereby ſpiritualiz'd, may diſcern all things, as Verſ. 10, 15. yea, even the deep things of God. Therefore it follows, That the manifeſtations of the Spirit may be evident and demonſtrable, even now in theſe days, to ſuch who are ſpiritualiz'd through faith in God, though not to the carnal or worldly &c. who do account theſe ſpiritual things fooliſhneſs, as Verſ. 14. and wanting an eye of Faith, cannot diſcern them; becauſe they are inviſible: For as the light of the body is the eye, Matth. 6. 22, 23. ſo the light of the Soul, whereby, and where-through it underſtandeth, or diſcerneth ſpiritual and inviſible things, is the eye of Faith. For as God himſelf being inviſible, is only ſeen, or comprehended, and known through Fatih: ſo are alſo the things of God, undiſcernable without Faith, Heb. 11.

Queſt. 1. But in what particular gifts, or qualifications, or adminiſtrations, or operations, are the manifeſtations of the Spirit of God, and of power, evident and demonſtrable in any that are not learned in the tongues, now in theſe days?

Anſw. I anſwer, that many of thoſe, yea, and the chief of all thoſe, that are reckoned up by the Apoſtle, and are by him aſſerted, as manifeſtations of the Spirit, 1 Cor. 12. 8, 9, 10. and Chap. 13. 3. are doubtleſs evident, and demonſtrable in ſome unlearned in the tongues, even in theſe days.

As 1. The word of Wiſdom. 2. The word of Knowledg. 3. Faith. 4. Propheſying; to wit, in ſpeaking unto men, to edification, and exhortation, and comfort, which is the chief of all. 5. Diſcerning of Spirits. 6. Interpretation of Scriptures, that are dark and myſterious, and generally not underſtood.

Queſt. 2. But may not ſome men, by means of good Education, attain to a great meaſure of wiſdom and knowledge, even in ſpiritual things: and ſo to the word of wiſdom, and of knowledge, and to ſpeak unto men to Edification, and Exhortation, and Comfort; and yet not have the ſpirit of God, nor his power evidently demonſtrable, as is aſſerted?

Anſw. I anſwer, No: For the natural man perceiveth not the things of God, neither [can] he know them, ſaith the Apoſtle, becauſe they are ſpiritually diſcerned. And therefore he neither can know them, nor ſpeak of them feelingly, and apprehenſively: but only Theoretically; according to the largeneſs and capacity of his memory: as he hath learned, and is grounded in the principles of Religion, and of Faith, and Doctrine; as it were in a Catachetical child-like manner; who can keep to the words, but know not the ſence; And doe by Art of memory, ſpeak in the ſame words, and phraſes, and manner, and form of doctrine with others. But as for feeling apprehenſion, and ſpiritual underſtanding, and knowledge [indeed,] of what they ſpeak; they are utterly uncapable, whiles they want faith. And this is eaſie to diſcern, by their coldneſs on the one hand, or their zeal on the other, in delivery thereof: And by their Emphatical, or looſe and light expreſſions, and arguments, and motives, and meanes &c. it is eaſie to diſcern, whether a man ſpeak in ſpirit, that is to ſay, whether it come from the heart, and affection; or but from the brain only. Neither is it eaſie to counterfeit hearty affection, but it may eaſily be diſcern'd, that it is but forc'd. A very Ideot may, by ſtrength of memory, ſpeak the bare words of a Sermon, and rabble them over; but he cannot keep to the diſtinct ſenſe of every period, according to the proper intended Emphaſis, or meaning thereof; but may by improper periods and interceptions, make the ſence ſeem quite contrary to what it is indeed: but a man that underſtands it, and is apprehenſively affected, according to it, can expreſſe it ſuitable to the true intent and meaning thereof.

Even juſt ſo it is, betwixt men that are ſpiritual, through faith in God; and ſuch as are carnal in all their expreſſions, concerning ſpiritual things.

Obj. But though it be difficult, and hard to counterfeit, yet it may be done; ſo as few, or none, can diſcern, but they are as ſpiritual and as ſound as others.

Qu. What notes therefore is there to prove, for certain, and that will evidence, and demonſtrate indeed, that it is the ſpirit of God, that ſpeaks in ſuch, miracles excepted?

Anſ. There is many notes, by which men may be known, to ſpeak in the Spirit, and by the Spirit of God. But ſome are more certain and infallible then others. I ſhall therefore inſtance, in ſome of the moſt certain: And thoſe that on purpoſe are given out, by the Spirit of God, as evident demonſtrations, of the ſame Spirit, and of power, &c.

1. And firſt, That note given out by the Lord Jeſus Chriſt himſelf, is an evident demonſtration, that men are ſent of God, and come not of themſelves; to wit, ſeeking his glory, (if that do appeare) For ſaith Chriſt, He that commeth of himſelf, ſeeketh his owne glory; but he that ſeeketh his glory that ſent him, the ſame is true, and no unrighteouſneſſe is in him, Joh. 7. 18. Their zeal therefore for the glory of God, and ſelf-denial, is a manifeſtation of the Spirit of God.

2. That, Joh. 10. 10. The Thief commeth not, but for to ſteale, and to kill, and to deſtroy. But the good ſhepherd 〈◊〉 that they might have life, and have it more abundantly, to wit, ſpiritual life; ſo that a deſire will appear in the good Shepherds; that the ſheep of Chriſt might have A ſpiritual life, through faith, and that they might be edified and built up further in the ſame faith, even from ſtrength to ſtrength. And rather then ſaile of this their ends, they will not ſtick to lay down, even their lives for the good of their ſheep, as verſ. 11. But will continue to build them up further in faith, and love, which are in Chriſt Jeſus: as verſ. 28.

3. The wiſdom which is from above, is firſt, pure; not dark, and confuſed, darkning the councell with words without knowledge, but pure words, Pſalm. 12. 6. 2. It is peaceable; not wrangling, and froward, angry, and contentious. 3. It is gentle and meeke; not ſowre, and proud, and harſh, and furious. 4. It is eaſie to be intreated; not ſelf-willed, and obſtinate, obdurate and implacable, but ingenious, and tractable. 5. It is full of mercy, and good fruits, both in word and deed: and not cruel, and unmerciful, pittileſs, and careleſs of doing good; neither to the juſt, nor unjuſt. Look Jam. 17. 18.

4. It is the property of the holy Ghoſt, when he cometh, or by whomſoever he ſpeaketh, To convince the world of ſin, of righteouſneſs, and of judgement, Joh. 16. 8.

5. And to lighten things that are hid in darkneſſe: and make the councels of the hearts manifeſt; as 1 Cor. 4. 5. and Chap. 14. 24, 25. The firſt, by a clear unfolding, and interpreting of ſacred Scriptures, that are dark, unto others, and not formerly opened: and this of all others, is the moſt manifeſt evidence of the Spirit of God. And ſecondly, a ſpeaking to the heart, and to the ſouls and conſciences of men; diſcovring their very thoughts, and councels: And approving themſelves, to every mans conſcience in the ſight of God.

6. Their comming to the light that their deeds might be made manifeſt, that they are wrought in God, is a cleare evidence, that they do truth, as John. 3. 21. their end appearing to be ſuch, that they meane no falſhood.

7. Their ſhining forth as lights in the world; and holding forth the word of life, Phil. 2. 15. 16. Yea, even the faithful word, that cannot be reproved: and making it manifeſt; as they ought to do: for therefore they are called, the light of the world: Marth. 5. 14. For all things that are reproved, are made manifeſt by the light: for whatſoever doth make manifeſt, is light, Epheſ. 5. 13, 14.

But the chief of all theſe particulars, is a cleare underſtanding, and knowledge of God, and of the ſacred Scriptures, and of the ſecrets and miſeries of the Kingdom of God; for without all controverſie, Great is the myſtery of godlineſſe, as the Apoſtle ſaith, Coloſſ. 1. 26. 27, 28. Rom. 16. 25. Epheſ. 3. 9. 2 Tim. 1. 10. Tit. 1. 2. 1. Pet. 1. 20.

Reaſ. For to them that are without, and unbeleeving, all things (ſaith Chriſt) are done in Parables, Luke 8. 10. and Mar. 4. 33, 34. Matth. 13. 11, 12, to 18.

How much more then are the ſecret myſteries of God, and of Chriſt, and of our ſpirituall union, and communion with him (which is onely ſpiritual, through faith and love) Parables and Miſteries unto all ſuch, who have no knowledge of God at all; but only as they have heard of him, by the 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 tok • 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 them that beleeve, Verſ. 22. And therefore is of greater and more profitable uſe for the edifying of the Church. But wherefore, or wherein is it more uſeful? The Apoſtle anſwers, and brings it in as a reaſon, to wit, For he that prophecyeth, ſpeaketh unto men to edification, exhortation, and comfort.

Conſequ. And therefore it follows, That ſpeaking unto men to edification, and exhortation, and comfort, is of all other gifts the moſt uſeful, and moſt to be deſired and ſought after, and to be moſt eſteemed, and accounted of by the Church of God: And ſo are all ſuch who have that gift, and do not hide it in a napkin, but uſe it accordingly for the ſame end for which it is given, whiles they keep unto ſound doctrine that cannot be reproved; and ſpeak but according to the Law and Teſtimony, and ſeek but onely and chiefly hi glory that ſent them; and that they might excel to the edifying of the Church, and to convince the world of ſin, of righteouſneſs, and of judgment: And if they contend earneſtly, if it be but for the faith that was once delivered to the Saints; or do but ſtand and faſt to the Chriſtian Liberty where with Chriſt hath made us free, and that they might not be entangled with yokes of bondage, not be as men pleaſers or ſervants of men, after they are bought with a price, provided they preach nor ſeek any liberty at all to do any evil, either in word or deed; nor to be contentious and diſobedient to the Truth of God; I ſay of ſuch, they are ſent of God: And whoſoever reſuſeth, reſiſteth, diſparageth, diſgraceth, or deſpiſeth ſuch, doth even the ſame to him that ſent them: And ſuch, of all others, ought to be hon • red, even with double honor, that both rule well, and alſo labor in the word and doctrine by ſpeaking unto men to edification, and exhortation, and comfort, as hath been ſaid.

And therefore all that are in authority ought to give liberty to all them whoſe ſpirit God hath raiſed to build up the Churches in their moſt holy Faith, leſt wrath be upon them from the Lord, as Ezra 1. 5, 6. and Chap. 7. 13, 16, 13. and Chap. 8. 22, 23. and Pſa. 2.

It is therefore a matter of dangerous conſequence, either to act, or ſo much as ſeem to act, or comply with ſuch, who doc exclude all from any ſpiritual miniſtration, in the name of God, and of the Lord Jeſus Chriſt, yea even in publique, (I mean) that are not learned in the Tongues; for they exclude, it may be, ſuch as Peter and John and all the Church which was at Jeruſalem, who were all ſcattered abroad, and went every where preathing the word, See Acts 8. 1, 4. Pſa. 2. throughout. And the Apoſtle ſpeaking to the Hebrews, tells them, That when for the time they ought to have been [Teachers,] yet they had need to learn, &c. Heb. 5. 12.

1 Reaſ. For what is it elſe, but to limit the Holy one of Iſrael, that he ſhall not ſpeak, but by the learned onely, either in private or publique?

Who hath told us plainly, That he hideth things from the wiſe and learned, that he revealeth unto babes, Luk. 10.

2. Reaſ. And what is it elſe, but clearly to oppoſe the Apoſtles rules, given out for direction in ſuch caſes, to wit,

1. As every man hath received the gift, ſo let him adminiſter the ſame, as good dispoſers of the manifold grace of God.

And 2. Let every man adminiſter according to the meaſure or proportion of his Faith.

3. And how dangerous is it to adviſe, much leſs to compel any man to hide his talent in a napkin, and not to ſuffer him to occupy with it for his maſters advantage, leaſt it be taken from him? yea, though it be that [man] that hath but one poor Talent, who doubtleſs ought to put it forth in his place and calling, as well as thoſe that have five or more, ſee Heb. 10, 22, to 26, &c. Heb. 5. 12, to 15. &c.

4. And how ſhall thoſe things be made known to the Church that are on purpoſe hid from the wiſe and learned, and onely revealed unto babes, &c. if we cannot be content to learn them at babes, as good old Eli both did, and was glad to do, at the child Samuel? And hath not God on purpoſe done it; And choſen the baſe and fooliſh things of this world, to confound the wiſe and the mighty, &c. as 1 Cor. 1. 2, 27, 28. 29. and Chap. 2. 11, 12, 13, 14 on purpoſe I ſay.

Yea, that no fleſh ſhould rejoyce in his preſence, but that he that glorieth, might glory in the Lord.

Was not the word of the Lord, revealed unto the Childe Samuel, rather then to good old Eli: And did not Eldad and Midad propheſie in the Camp, aſ well as the reſt, and as lawfully too; the Spirit of the Lord coming upon them: did Moſes forbid them till he had bleſſed them; or till their callings of God ſhould be evidenced by miracles; as Moſes was, and as ſome do expect; or they will not heare an unlearned man; ſee John 11. 9, 10, 11. John did no miracle, though all men held John as a Prophet. Or ſhall we charge them with immodeſtie, for offering to preach, without Ordination?

Was no Prophet accounted a Prophet, but that wrought miracles, or was ordained by men: and learned in the tongues? Look Joh. 10. 41.

Was not Amos an Herdman, and a gatherer of Sacamore fruit; when the Lord took him, and ſent him to propheſie? And do not his words good, to them that walk uprightly, by whomſoever he ſendeth them?

Is it not lawful for the Lord Jeſus Chriſt, to thrust forth labourers into his harveſt; without Licence from the learned in the tongues?

Or doe not they that refuſe, whomſoever he ſendeth, refuſe him? Or is it lawful to forbid any, whom he ſendeth; to preach unto men, that they might be ſaved? Like the wicked Jewes, the ſalvation of ſouls being their chief end, as the drift of their doctrine will eaſily ſhew.

Is it not lawfull, for them that know the terror of the Lord, to perſwade men? And ſhould not every man adminiſter according to the meaſure of his faith; and be as good Stewards of the manifold grace of God; as hath been ſaid, without licence, from the learned in the tongues?

And muſt they but only be ſuffered, to adminiſter according to the meaſure, and degrees of their learnedneſs, and knowledge in the tongues meerely?

Have none the manifeſtation of the ſpirit, but the learned in the tongues?

Or dare we croſs the Apoſtle, and ſay, that the Manifeſtation of the Spirit, is not given to every man, to profit withal?

Or that the chief grace and gift of the Spirit, and that which is moſt profitable, and uſefull to the Church for Edification; and therefore moſt chiefly to be deſired, is [not] that men might propheſie?

Or what is this propheſying, that is ſo much to be deſired, above all other gifts; yea, above the gift of tongues? Is it not ſpeaking unto men to Edification, and Exhortation, and comfort? 1 Cor. 14. 1, 3. Is is not preferred before the gift of tongues? How much more then is it to be prefer'd before [Learnedneſs] in the tongues; which is onely taught by humane Document; and is not given as a manifeſtation of the Spirit: but is that which a carnal man, that knoweth nothing, neither can know any thing, concerning ſpiritual things, may attain unto, 1 Cor. 2. 14.

Therefore learnedneſs in the tongues, being no manifeſtation of the Spirit at all; is therefore no ſigne, that men are called of God, and ſent to preach.

But he that hath propheſie, let him propheſie according to the proportion of faith.

But who is this [He] that hath propheſie, in the Apoſtles ſence in this place?

But he that ſpeaketh unto men; to Edification, and Exhortation, and Comfort.

And yet further by way of Directory, he giveth forth a moſt exact Rule, to wit:

Queſt. But how, and what order muſt be uſed?

Anſw. Let the Prophets ſpeak, two or three, and let the reſt judge: And if any thing be revealed to another that ſitteth by, let the firſt hold his peace.

Queſt. But why ſo?

Anſw. For ye may all ſpeake one by one, that all may learn, and all may be comforted, verſ. 29, 30, 31.

Queſt. But where, and when, and in what company muſt this be, that the Prophets may all ſpeak one by one?

Anſw. When the whole Church of the Corinthians was come together, as verſ. 23, 24, 25, 26, 27.

And therefore alſo, when any whole Church, rightly conſtituted; as the Corinthians was, are come together, they may do the like,

Queſt. But were not this immodeſty, in theſe dayes, when the whole Church is come together in ſome place; and every one hath a Pſalme, hath Doctrine, hath a Tongue, hath Revelation, hath an Interpretation; That all theſe one by one, ſhould be communicated for the good of the whole, as verſ. 26, 27, 31, 32. all that are Prophets I meane, for ſo is the Directory? verſ. 29. 24.

Anſw. Was this the practiſe of the Churches in the Primitive times, by the Apoſtles direction? Might all that were zealous of ſpiritual gifts, ſeek that they might excell, to the Edifying of the Church? as verſ. 12.

And muſt it therefore now, be accounted immodeſty, becauſe it is not the cuſtome in our Churches, before theſe times?

Yea, muſt it be accounted immodeſty, to uſe the ſame liberty in thoſe Churches; which are of purpoſe ſo conſtituted; that the gifts of al that are ſo qualified, may be moſt uſeful and profitable unto all: that all might learne, and all might be comforted, and all might be edified; as verſ. 30. 31. And might grow in grace, from faith to faith, and from ſtrength to ſtrength, till they come to be tall men and women, in Jeſus Chriſt: as Pſal. 84. 7. Yea, that holding the Head, from which all the body by joynts and bands, having nouriſhment, miniſtred and knit together, might the more increaſe, with the increaſe of God? as Coloſſ. 2. 19. and Chap. 3. 12, 13. to 18.

And why ſhould any member of the myſtical body of Jeſus Chriſt, be therefore deſpiſed as uſeleſſe, and unprofitable, becauſe unlearned in the tongues?

Hath not God himſelf, on purpoſe, ſo provided and tempered the body together, and given more honour to that part which lacked: that there might be no Schiſme in the body: but that the members might learn, to have the ſame care one of another: Seeing the heat cannot ſay to the feet, I have no need of you: as Chap. 12. 13. &c. to the end. Propoſing the uſefulneſſe, and propriety and neceſſity of every member of our natural bodies; to be as patterns unto bodies ſpiritual: that all the members, in their ſeveral places, might be accounted of, incouraged, honoured, comforted, edified, and eſteemed of, as they ought to be, neceſſary and uſeful for the good of the whole; ſhewing that the moſt feeble members ought not to be deſpiſed, but, as much as in us lieth, honored and clothed with more abundant comelineſs: And every one called forth, employed, deſired, and deputed (by ſuch who can diſcern their proper gifts, or fitneſs and abilities, for the neceſſary uſe and good of the whole, or of any other parts or members of the body) to ſuch employments as they are fitteſt for: And this calling and deputation would take away all appearance or ſuſpition of immodeſty in any ſuch members, to what ever employment they are called unto.

But while it is otherwiſe, and that the very conſtitution of our Preſbyterian Churches require, that none be admitted, but that is ſo and ſo learned (and that enters in by the learned's door) It were immodeſty to obſerve the Apostles rules in ſuch Preſbyterian Churches. And it is no marvel if ſuch who do it (yea though in other Churches) be accounted ſilly fellows, and tubpreachers by the rude people, who it may be account them, as they did paul and others, no better then mad, as Verſ. 23. For they are ſo accounted, and ſpoken of too, and that by our grave Divines, ſo reverendly they eſteem of the gifts of God, and of the graces of his Spirit, which are the more perſpicuous, by how much more they are unlearned in the Tongues.

And therefore it is no marvel if it be ſo unto them all, as is ſpoken in theſe Scriptures, Iſa. 29. from the 9, to the end, Micab 3. 5, 6, 7, 8. Hoſea 8. 12. Let them look to it that deſpiſe prophecying, that reſiſt and Spirit; yea, that like Jannes and Jambres reſiſt the Truth, and that deſpiſe but the leaſt of thoſe little ones that beleeve in Chriſt; for they do deſpiſe, and reſiſt him and his ſacred Truth.

And it is to be feared, that many are guilty even of ſpeaking [words] againſt the holy Ghoſt; A dangerous ſin (as it needs muſt be) that ſhall never be forgiven either in this life, or in the life to come, as Mat. 12, 30, 31, 32.

It is no marvel, if ſuch Miniſters, yea though the chiefeſt of all on the face of the earth, have no manifeſt Viſion, as once it was in the days of Eli, when they cauſed the people to deſpiſe the offering of the Lord; even ſo I mean, they cauſe the people to deſpiſe ſuch ſervice, and offerings, and ſacrifice, as God now requires, as Rom, 12. 1 • . Rev. 1. 6. 1 Pet. 2. 7, 8, 9, 10. For they that deſpiſe theſe things, deſpiſe not men, but God.

It is no marvel, if they muſt be content either to learn it at babes, or to be without, and dye without knowledg, as 1 Sam. 3. 1, 17, 18. Hoſ. 4 5, 6.

Object. But it will be objected, That the like ways for edifying of the Church in theſe days, that were practiſed in the Apoſtles times, are not ſuitable now, becauſe that thoſe extraordinary gifts are ceaſed.

Anſ. 1. I anſwer, That the chief and moſt profitable of all thoſe gifts, for edifying of the Church, is ſtill on foot, to wit, Prophecying, ſpeaking unto men to edification, and exhortation, and comfort, as hath been ſaid, 1 Cor. 14, 1, 2, 3.

Secondly, I anſwer, That the ſame Spirit worketh alſo now, in them that beleeve, and is as full of power, and as willing alſo to edifie the Church; for it is not changeable: And what know we, but ſome now adays are full of matter? the ſpirit within them constraining them to ſpeak, Job 32, 18, to 22. So it was with Elihu, who had not another, but even the ſelf-ſame ſpirit; who divideth to every man ſeverally as he will: And ſo it was with David, and Paul, and Jeremiah, and others, as a fire within them.

But it is to be feared, as leaſt, if not a thing obvious and manifeſt, that there is ſome, even now adays, as in the days of old, that ſhut the doors of the Kingdom of God, and neither enter in themſelves, nor ſuffer them that would, as Chriſt himſelf told them. Yea, Light is wanting, and Viſion faileth them, and they walk in darkneſs, and yet deſpiſe the help of any new lights, though many old lights (that are publique and clear, and manifeſt unto others, and that of old likewiſe,) would be new lights unto them, if they could diſcover them, 1 Joh. 2. 10, 11. But they are in darkneſs, and walk in darkneſs, and know not whither they go; nor what they ſpeak, nor whereof they affirm, But even ſpeak evil of the things they know not, 2 Pet. 2. 12.

And yet, for all that, would be accounted, and expect to be followed, and obeyed of all, as if they were omniſcient, like God himſelf, and could not poſſibly err, Verſ. 10. But all have not the knowledg of God; this may be ſpoken to all our ſhame: Elſe they would know, that he that thinketh he knoweth any thing, knoweth nothing yet as he ought to know.

Object. But there is ordinarily Scriptural examples alledged againſt this which hath been ſaid, concerning preaching of unlearned men that are not learned in the Tongues, nor graduates in the Schools, to deter men from preſumption in ſuch reſpects, to wit, the examples of Vzza, and Ʋzziah, and of Korah and his company.

But they are miſ-applyed for the moſt part, as I ſhall make it manifeſt from ſacred Scripture.

1. For firſt, Whereas they are applyed againſt all unlearned men that take upon them the Prieſts office; they apply them alſo againſt Peter and John, as Acts 4. 13. & 8, 1, 4.

2. And ſecondly, It is manifeſt in Scripture, That in ſome ſence, all the Elect are truly and properly called Prieſts, and both do, and ought to offer ſacrifice, and to take upon them ſo far forth, even a Prieſt-like office.

Reaſ. For the Apoſtle Peter, writing to the ſtrangers, ſcattered through Pontus, Galatia, Cappadocia, Aſia, and Bithynia, that were Elect, &c. 1 Pet. 1. 1, 2. calleth them a choſen generation, a royal Prieſthood, &c. Chap. 2. 9. And a holy Prieſthood, verſ. 5. And that alſo to offer up spiritual ſacrifice, acceptable to God by Jeſus Chriſt. And that they might ſhew forth the praiſes of him who hath called them out of darkneſs into his marvellous light. And Rev. 1. 6. It is ſaid of Chriſt, That he hath made us Kings and Prieſts unto God and his Father.

I hope therefore, that none will deny but all the Elect may offer theſe ſacrifices, to wit, theſe ſpiritual ſacrifices of prayers, praiſes, and virtuous living, to ſhew forth the virtues, and praiſes of him that hath called us, &c.

And that alſo, without danger of being ſtruck with leproſie, or death, or being ſwallowed up of the earth, like Korah and his Company, or being deſtroyed with fire, or any ſuch judgment, if they do it in ſincerity, and offer not ſtrange fire, like Nadab and Abihu; And if they charge not others with taking too much upon them, that are called of God and precious, &c. like Korab and his company.

Object. But it will be objected, But what, is there no difference then, but all that are elect may take upon them to preach?

I anſwer, Yes, There is diverſities of gifts, and diverſities of operations, &c. And there is degrees and meaſures given out of the ſame Spirit: It is onely true of the Lord Jeſus Chriſt, That to him was not given the Spirit by meaſure: And as all members of the body are not fit for, neither have the ſame office; ſo it is alſo in the body ſpiritual, That one and the ſelf-ſame Spirit giveth out to every one ſeverally and variouſly as it pleaſeth him: There is and ought to be feet and hands, as well as eyes and mouth, which are moſt properly placed in the head.

And though it be true. That if any man have not the Spirit of Christ, the ſame is none of his.

Yet it therefore follows not, That all that are his have the manifeſtations of the Spirit.

It is one thing to have the Spirit, and another thing to have the manifeſtations of the Spirit.

But where ever the manifeſtation of the Spirit is given to any man, it is given (ſaith the Apoſtle) to proſit withal, in their ſeveral places and degrees, according to the meaſure, or nature, or property of their gifts, and calling; and qualifications: For,

To one is given by the Spirit, the word of wiſdom; to another the word of knowledg, by the ſame Spirit: And to another faith, by the ſame Spirit: to another the gifts of healing, by the ſame Spirit: To another the working of miracles, to another prophecy, to another diſcerning of ſpirits to another divers kindes of tongues, to another the interpretation of tongues. As 1 Cor. 12. 8, 9, 10, 11, 12, &c.

I ſhall therefore compare ſuch, who (in any of theſe particulars mentioned by the Apoſtle) have the manifeſtation of the Spirit, to the ſons of Aaron; to whom belonged the Prieſthood in a peculiar manner, above the reſt of the ſons of Levi: for ſuch, who have (in any of theſe particulars) the manifeſtations of the Spirit, they have, as it were, a viſible unction from the holy One, 1 joh. 2. 20, 27 According as Aaron was anointed, and his ſons alſo with him, and ſprinkled with holy oyl, Levit. 8. 30, 31. And ſo were conſecrated, and appointed to their charge at the Lords appointment, as Verſ. 33, 34, &c. And as Aaron was above his ſons, and wore the breſtplate, and other ornaments that were peculiar unto him, as Verſ. 7, 8, 9. and to him onely as the chief Prieſt; ſo the Miniſters of the Word are chief, and ought to be ſo accounted and eſteemed in the Church; and all other officers, as Elders and Deacons, who are reſembleable to the ſons of Aaron, (if ſuch as they ought,) ought to be choſen and conſecrated likewiſe, as well as the Miniſters: And they ſhould be known approved, as men full of the holy Ghoſt, and wiſdom, and of honeſt report likewiſe, or elſe they are not ſuitable to be joyned with the Miniſters, nor conſecrated by them, unto any office in the Church of God, as appeares, Act. 6. 3.

But all that are ſuch, having the manifeſtation of the Spirit, both lawfully may, and ought to deſire the office of Biſhop, as a worthy work; or any ſuch office, or liberty in the Church: whereby they might be uſeful or profitable to the ſame any kind of way. For as the manifeſtation of the Spirit is given to every man to profit withall; ſo, to profit the Church ought likewiſe to be their end, and the deſire, and endeavour of all that have ſuch gifts: and they may and ought, even to ſeek occaſions, that they might doe good, and deſire of God that they might be ſent: as the good Prophet Iſaia, when his lips had been touched with a coal from the Altar, and that his iniquity was taken away, and his ſin purged: he readily anſwered the Lord, even before he had his meſſage; Here am I, ſend me, Iſai. 6. 6, 7, 8, 9. And they that are zealous of ſpiritual gifts, ought to ſeek, that they might excel, to the edifying of the Church. And ſuch, whoſe end is only the Edifying of the Church, ought not to be reſtrained, but rather put on and encouraged, and called forth (by ſuch who can, and do diſcerne their proper gifts and abilities for the ſame) to ſuch employments and miniſtrations, as they are fitteſt for; and might be moſt uſeful in: for the good of all, or any part thereof.

1. I ſay therefore, we may juſtly compare all ſuch who have the manifeſtations of the Spirit, to Aaron, and his ſons; and they are all fitted and qualified on purpoſe for ſpiritual miniſtration, or profit to the Church in one kinde or other, as their gifts and abilities are fitteſt for; and ought to be called and conſecrated thereunto, and ſuffered to adminiſter, as occaſion ſerves, and as need requires.

He that hath propheſie, ought to propheſie according to the proportion of Faith; or miniſtry, ſhould wait on his miniſtry; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, ſhould do it with ſimplicity; he that ruleth, with diligence; and he that ſheweth mercy, with cheerfulneſſe, Rom. 12. 6, 7, 8.

One way or other, ſuch who have the gifts, though differing one from another, ought to uſe them, for the edifying, and good, and benefit of the Church: and ought not to hide their talents in napkins; but to occupy with them for their maſters profit. And he whomſoever, that despiſeth theſe things, deſpiſeth not man but God, who hath given unto ſome, that are unlearned in the tongues, even his holy Spirit, 1 Theſſ. 4. 8.

2. And ſecondly, We may juſtly compare all the reſt of beleevers (that as yet, for the preſent, have no ſuch gifts, or manifeſtations of the Spirit) to all the reſt of the Tribe of Levie, Who thought they did not beare the iniquity of the Sanctuary, and the iniquity of their Prieſthood, nor miniſter before the Tabernacle of witneſs, nor might not come nigh the veſſels of the Sanctuary, and the Altar, leſt they ſhould die:

Yet Aaron was appointed to bring them with him, that they might be joyned unto him, and miniſter unto him; And keep his charge, and the charge of all the Tabernacle of the Congregation, for all the ſervice of the Tabernacle. Whereas a ſtranger might not come neer unto them.

But Aaron and his Sons muſt keep the charge of the Sanctuarie, and the charge of the Altar, that there might be no wrath any more upon the children of Iſrael: As there had formerly been occaſioned by the rebellion of Corah, and in part of all the Congregation, Numb. 18. 2, 3, 4, 5, and Chap. 16. 45.

For as the Lord told Aaron, that behold he had taken their brethren, the Levites, from among the children of Iſrael; to them they were given as a gift for the Lord, to doe the ſervice of the Congregation. But he, and his Sons with him, ſhould keep the Prieſts office, for every thing of the Altar, and within the vaile; and that they ſhould ſerve; for he had given their Prieſts office unto them, as a ſervice, or gift; And the ſtranger that came nigh ſhould be put to death: as Chap. 18. 6, 7.

Even ſo we may juſtly ſay, behold, the Lord hath taken all true beleevers, from amongſt their neighbours, and give them as a gift of the Lord, to be joyned with the Miniſters, and other Officers in the Church of God, to do the ſervices of the Congregation, and to keep all the charge of the Church, in all outward reſpects, as for receiving in or ſhutting out from the publike aſſembly, joyntly with them.

But the Miniſters, and Officers are to keep the charge of all within the vaile; as of the Word, and Sacraments, which they are to adminiſter, in the name of God, and of the Lord Jeſus Chriſt; and to take care, that none be admitted, but ſuch who are outwardly, or at leaſt, profeſſedly clean; having their hearts purified through faith, and repentance, &c.

Though yet, this always provided, that as the Levites, Levit. 8. 14, 15, 16, 18, 19. Thought they all were given as a gift unto Aaron, and his Sons, to do the ſervice of the Tabernacle of the Congregation: (Yet) they were not admitted, to adminiſter and wait on the ſervice of the Tabernacle of the Congregation, but from 25 years old, and upwards; and from the age of 50 years they ſhould ceaſe waiting on the ſervice thereof, and ſhould ſerve no more, but ſhould miniſter with their brethren in the Tabernacle of the Congregation, to keep the charge, as Numb. 8. 24, 25, 26.

Even ſo alſo, Though all beleevers are given as a gift to the Miniſters, and Officers of the Church, to be joyned with them, in opening, and ſhutting; in binding and looſing; in all ſuch reſpects as concern the whole Church, for the good of all, as when all muſt receive, or all reject; all approve, or diſ-allow; all elect, or eject, &c. becauſe that all are acceſſary, or joyntly ingaged in ſuch generall buſineſs, as members of the body, 1 Cor. 3. 16, 17.

Yet they are not admittable, in this reſpect, neither, till they come to ripeneſs, and maturity of judgement in Chriſtianity; and be eſtabliſhed in the faith, and in the trade and practiſe of Chriſtianity, in all duties belonging thereunto: for there is a childhood and minority, as well in grace, as nature, 1 Cor. 3. 1, 2.

And therefore ſaith the Apoſtle, Receive the weak, but not unto doubtful [diſputations:] Rom. 14.

Even ſo ſay I, the weake ought to be received, but not to intermeddle in doubtful [Elections;] or Ejections, &c. in which they have no skill, nor judgement, and experience in.

For ſo the wiſdom of God accounted fit, to appoint the Levites, in ſuch like ſervice, and reſpects, that belonged to their charge: Leſt by any means, their ſervice and office ſhould be deſpiſed, through male-adminiſtration, or childiſh ignorance or defection, and therefore they muſt not adminiſter, till they came to the age of 25. Years, &c.

And therefore to conclude, an abrevate, from all theſe compariſons; It is thus much in effect.

Abrev. To wit, All the Elect, that are built upon Chriſt by a lively Faith, are lively ſtones, built up a ſpiritual houſe, yea, an holy Prieſthood, to offer up ſpiritual ſacrifice, acceptable to God by Jeſus Chriſt, 1 Pet. 2. 5. and Chap. 1. 2.

So that all Beleevers are accounted as Prieſts, even from their firſt ingrafting into Chriſt by faith, (in ſome reſpects) as is before ſpecified.

But as there was Prieſts of divers orders; ſo alſo ought the true Beleevers to be diſtinguiſhed.

I compare therefore the newly converted to the Levites in their minority, till they came to years: and all the grown Chriſtians, that are approved and experienced in the trade and practiſe of Chriſtianity, to the Levites when they came to years of diſcretion.

And all the Elders and Officers elected by the Church, or that are full of the holy Ghoſt and of wiſdom, I compare to the Prieſts, the ſons of Aaron, yea, though they be of ſuch as are not learned in Tongues, if they have ſuch gifts, and qualifications, as are manifeſtations of the Spirit of God.

And ſo the Miniſters of God, I compare to Aaron, who in many things was above his ſons, as hath been ſaid.

And who knoweth, but the Lord Jeſus Chriſt, upon whoſe ſhoulder the Government lieth, will govern his Church after theſe examples, ſeeing the Apoſtle Peter doth thus compare them, as reſembling the Prieſthood, and not as reſembling the Jewiſh Nation, both Priests and People? for that he doth not, ſee alſo, Mal. 4. 4. And then the danger lieth not againſt men unlearned, that have the manifeſtation of the Spirit, and of power, leaſt they ſhould periſh in the gainſaying of Korah, becauſe they take upon them, being called by the Church, to preach and adminiſter in the name of God. But the danger lies againſt ſuch who are ſenſual, having not the ſpirit, and yet will take upon them miniſterial functions in the name of God, becauſe they are learned in the Tongues, and Graduates in the Schools, Jude 11, 18, 19, 20. See Zech. 12, 13. Chap. Theſe are ſtrangers that may not come nigh, &c. as Numb. 18. 4, 22.

But it will be objected, That if unlearned men be ſuffered to preach, they that are unlearned, and unſtable, may wreſt the Scriptures to their own deſtruction, as 2 Pet. 3. 16, 17. and may lead others into errors and ſchiſms, and cannot be hindered, nor ſuppreſt; neither can it otherwiſe be avoyded; but men that know not the originall, ſhould ordinarily miſ-underſtand dark places of Scripture, and ſo like blinde guides lead men into the ditch.

Anſw. I anſwer that it is true, That men that are both unle arned and unſtable, do, and will wreſt ſome places of Scripture; and it cannot be avoyded, but there will be falſe Teachers, even amongſt us in theſe days, as well as there was falſe Prophets in the days of old, as 2 Pet. 2. 1. And ſuch alſo, it may be as ſhall privily bring in damnable Hereſies, even denying the Lord that bought them, and ſhall bring upon themſelves ſwift deſtruction: And there is no ſecurity given out in Scripture, That none that is learned in the Tongues ſhould be of the number of theſe falſe teachers: for men that are learned in the Tongues, may be unſtable, and wreſt the Scriptures: and by how much the more they, that are unſtable, are learned in the Tongues, they are even ſo much the more dangerous, if they ſhould be ſuffered.

And therefore unſtableneſs is a greater fault, and more dangerous then unlearnedneſs in the Tongues: And men may he learned in the Scriptures, or unlearned either, and yet learned in the Tongues.

Men ought not therefore to be inhibited to preach, (leſt they ſhould be unſtable, and wreſt the Scriptures) for then the learned, as well as the unlearned, ſhould both be inhibited.

But ſuch, who (being proved) are found unſtable, and that they do wreſt the Scriptures, no man will deny, but ſuch may, and ought to be inhibited, when they are found out, and convicted of error, or of ſchiſm, &c. yea, though they be of the learned.

But to inhibit men before, were to cenſure and condemn men before they be heard. And ſee Ezek, 18. 20. The righteouſneſs of the righteous ought to be upon him, as a badg of honor; but the wickedneſs of the wicked ſhould but be upon himſelf.

But the beſt and ſureſt way to prevent the ſowing and ſpreading of Errors, or Schiſms, is to give liberty, that any whomſoever, that preacheth in publique, may in publique alſo be reprehended (be they learned or unlearned) if they preach erroneouſly in any Congregation; that ſo the ſame Auditory, that hears them preach any Error, or Schiſm, or falſe Doctrine, may, by juſt reprehenſion from clear Scripture-evidence, be ſatisfied to the contrary; and have ſuch evil ſeed purged out quickly, before it grow up, or be ſpread any further; for ſo it ought to be: And thoſe Churches are not rightly conſtituted, where this liberty is either wanting, or not in uſe, when the Truth of God is wronged, and wreſted, and turned into a lye; and when his ſacred Word is handled deceitfully, and miſ-applyed, as it often is, even by the learned in the Tongues, that are unſtable &c. And yet no man allowed to reprehend them for it, nor convince them of it, at leaſt not in publique: And how then ſhall the ſame Auditory be purged from it, if their reprehenſion be not as publique, as the doctrine is preached? For who knows that all the Congregation ſhall every one of them be aſſembled again? and the doctrine may be ſuch, as may lead them to perdition and deſtruction, both of their ſouls and bodies.

And this liberty being in uſe, will doubtleſs make both the learned and unlearned a great deal more careful, to keep unto ſound doctrine that cannot be reproved.

And they that plead ſo much againſt liberty of preaching of men unlearned in the Tongues, for fear of the ſpreading of errors and ſchiſms, and yet will not allow this publique liberty of reprehenſion (as hath been ſaid) to prevent, and avoyd, and purge the ſame. I can hardly beleeve that the ſpreading of Errors and Schiſms is the chief cauſe that makes them zealous therein, but ſome other by, or ſelf-reſpects, which they will not own.

For no man, that is zealous againſt ſuch ſpreading gangrenes, but he will allow, and juſtifie, and approve all poſſibe means to avoyd or ſtay them, elſe he is not cordial in that reſpect: And what means poſſibly can be more awful, and more ſuitable, and even neceſſary, then publique reprehenſion of publique Errors? The Apoſtle Paul reprehended Peter before them all, Gal. 2. 14.

And them that ſin (ſaith the Apoſtle) rebuke before all, that others alſo may fear, 1 Tim. 5. 20.

But it will be objected, That it were an immodeſt part for any man to implead his Miniſter in the publique Congregation; and might diſgrace, and diſparage, and diſhonor him for ever.

Anſ. I anſwer, That it is far greater immodeſty in ſuch Miniſters to need to it, 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 ſelfdenying 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 convenient bonds: or at leaſt, none that are willing. They allow them power within themſelves, both for conſtitution, and diſſolution of ſuch a Church, as they ſee occaſion, for the benefit of the ſame; and the glory of God, and their ſouls health.

And therefore ſeeing all power both for Government, and Diſcipline, is neceſſarily allowed them in ſuch a caſe. Though they are not againſt the conſociation of true Chriſtian Churches, for the mutuall advice, and Edification, and help, and comfort of one another; or in caſe of admonition, &c.

Yet they utterly deny, to ſubmit themſelves, as under the Juriſdictive authority of any ſuch Churches, ſave only in caſe of advice or councel, or admonition; or at moſt, as ſiſter Churches in every reſpect, and as they ſhall convince them from Scripture grounds; that their decrees, or reſults, are according to God, and to his Laws and Teſtimonies, concerning them, either in Doctrine, or Government.

And therefore will not ſubmit, to binde themſelves to be ordered or governed, by the votes of ſuch, in any reſpect, till they firſt know, what their votes are that they ſubmit unto; leſt they ſhould be enſlaved to the wills of men, againſt their conſciences; which are, or ought to be onely bound by Scriptural decrees, or looſed either: And therefore ought not to be ſubmitted to the decrees of men, not infallibly guided, though never ſo numerous, or wiſe and learned; who all may erre, and often do: and therefore ought not to challenge any binding authority, or power whatſoever, or looſing either, but onely in caſe, and ſo far forth as they can and doe, even convince the Conſcience, from Scripture evidence, In the name of God, and of the Lord Jeſus Chriſt; that their decrees are juſt, and ought to be obeyed, and ſubmitted to: And it is lawfull as well for a Church, as a particular man, to goe to the Law and to the Teſtimony, as they are injoyn'd.

And to ſearch the Scriptures dayly, whether thoſe things be ſo, that are decreed, or taught us; or that are preached unto us, yea, though by an Angel from heaven: And if we finde they teach us another Goſpel then what we have received, we muſt let them be accurſed.

And it is evident, that the Apoſtles, and Elders, and the whole Church being aſſembled with one accord; reſolved of nothing, till it was cleared from Scripture; that all aſſented, and agreed to it, even the whole Church, as Acts 15. 22, 25.

And it is certaine, that either a particular man, or particualar Church, having Scriptural grounds, may ſay as [they,] It ſeemed good to the holy Ghost, &c. For what the Scripture decrees, the holy Ghoſt decrees.

And therefore all Aſſemblies, Congregational, Presbyterial, Claſſical, Synodical, National, or Oecumenical, ſhould onely be as this in the Acts, to conſider of ſuch matters, as verſ. 6. And to reſolve them from Scripture; that all being aſſured from Scripture ground, may with one accord, paſſe ſentence with them, being fully aſſured, that it ſeemeth good to the holy Ghoſt, as well as unto them, what ever is reſolved, or decreed, or done in his ſacred name. Elſe they are preſumptuous and ſelf-willed, and do uſurp authority over the Church of God; if they take upon them to binde and looſe, and do not make it manifeſt, as they ought to do, from Scripture evidence; that it ſeemeth good to the Holy Ghoſt, as well as them, Coloſſ. 4. 4. And though it is true, that we ought to obey them that have the overſight of us, and that have the Rule over us, and to follow their faith, as Hebr. 13. 7, 17. Yet it muſt be in caſe, when we know them to be ſuch, as watch for our ſouls, as they that muſt give account; that they may do it with joy, and not with grief. And it muſt be upon conſideration of the end of their converſation: that it is Jeſus Christ yeſterday, and to day, and the ſame for ever. For they that preach unto us the Word of God, ſhould not be changeable; leaſt they carry us about with divers and ſtrange doctrines, as verſ. 8. 9. which we muſt not be, to follow their faith; nor in obedience unto them, That turne away their ears from the truth, and are turned unto fables, as 2 Tim 4. 3, 4. 1 Tim. 6. 3. 4. 5. & 2 Tim 3. 2 3, 4. 2 Theſ. 3. 6. 7, 8. And if any come unto us, and bring not the true Doctrine, we muſt not receive him to houſe, neither bid him God ſpeed, as 2 Joh. 10.

How much leſſe, may ſuch be received as Miniſters of God; and maintan'd either by tythes, or other maintenance. And how unlawful is it (therefore) either for Magiſtrates, or others, to force maintenance, of any ſuch; or to limit men by Parochiall bounds; that in caſe a Pariſh, ſhall heap to themſelves teachers after their owne hearts, having itching ears, that turn from the truth: Yet men muſt be inforced, to maintain ſuch teachers, and to heare them likewiſe; and muſt not withdraw themſelves, as the Apoſtle injoynes us; nor go elſewhere, unleſs we can remove our habitations alſo; which cannot chuſe but be ſometimes inconvenient; and to our utter overthrow in wordly reſpects.

All which bondage, is a great infringement to our Chriſtian Liberty, in them that do it, and ought not to be approved nor aſſented to, by any that deſires to keep a good conſcience voyd of offence, both to God and man.

Reaſ. For how many thouſand Pariſhes, both have been, and are, not onely here, but in other Kingdoms, by this means, kept utterly deſtitute of any ſpiritual food, for the good of their ſouls: And that ſometimes, even for a whole age together, during the Parſons or Vicars life, Who once enſtall'd, can never be removed, If he be conformable, to the Government on foot, and can pleaſe the greater, or moſt of the Pariſh; yea, and though he be never ſo carnal; If he have but learning, and an outward form of doctrine and profeſſion, in reſpect of Religion, like the generality of the Congregation: though he utterly deny the power of godlineſſe; yet all his Pariſhoners, (though never ſo godly and conſcientious) muſt hold them contented, during ſuch a mans life, for they muſt allow him his Tythes, or maintenance; and they muſt not obey the Apoſtles direction, to wit, from ſuch turn away.

But they muſt keep to their own Church, and be bound to ſubmit to their own Miniſter, unleſs they can remove out of ſuch a Pariſh. And ſo in all likelihood, famiſh the ſouls of their whole families; If God be not mercifull, in ſtretching forth his immediate hand in an extraordinary unexpected way: [For the ordinary Way] Is by the fooliſhneſs of Preaching, (as ſo the World accounts i • ) to ſave them that beleeve.

And therefore let men ſay what they will, but there is no other way, to keep ſuch men out, for intruding themſelves, and being intruded upon them; but to let all that are godly, and conſciencious, have free liberty, to approve, and receive, or admic, and in ſtall, whom 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 each of others, or the grounds or reaſons upon which they act? or how to reſolve fully, ſo as all may aſſent, and be ſatiſfied in conſcience from ſacred Scripture, that ſo they ought to reſolve in ſuch and ſuch caſes.

And therefore they ought thus to joyn and aſſemble themſelves, and be engaged deeply each unto others, that things of this nature might be juſtly carried, without partiality or reſpect of perſons, yea, at leaſt in private, if authority will not ſuffer them to engage in publique; if there be ſo many within convenient bounds, as may in any poſſibility do good this way.

5. They are ſtricter in maintaining the Power, and Kingdom, and ſupremacy of Chriſt, then the Preſbyterian Government (as in now ſtands) will allow or ſuffer.

Reaſ. For though they do allow, that the body of the Church ſhould be obedient and ſubject to the Miniſters and Elders of the ſame, ſo far forth as they hold forth the Word and Voyce of Chriſt, as Joh. 10. 4. and do make it manifeſt (as they ought to do) from the Law and Teſtimony, that their ways and words, or judgments, and cenſures, or proceedings, are right, as in the way of the Churches of New England, appers pag. 100. Chap. 5.

Yet in caſe, when the Officers of a Church ſhall err, and commit an offence, or miſcarry the buſineſs that concerns them all, or that in any reſpect concerns the glory of God.

They make bold to over rule them, and to maintain the truth, and reſcue the innocent, or condemn the guilty, and to elect, or eject, receive, or refuſe; yea, to remit or retain, as they finde cauſe and ground form Scripture; yea, though quite contradictory to the judgments, and decrees, and reſults of their Elders; and in caſe of obſtinacy, even to proceed to cenſure and to caſt them out, as unſavory ſalt, if their ſin ſo deſerve.

And this democracy is neceſſarily aſſumed and exerciſed by the Church, in chooſing their Officers, and joyntly with them in admitting members; and in cenſuring, or acquitting, and remitting offenders: And that to preſerve the Monarchy of Chriſt from Antichriſtian uſurpation, leſt they ſhould be in forced to let men at their pleaſure bear rule over them, and become as men pleaſers, and ſervants of men, as many have done; and that without all remedy, or hope of remedy, whiles their Officers live, as hath been ſaid before, in the like caſe: And all, becauſe that they had not power within themſelves to cenſure and remove them; but having their power to ſeek (form other Churches, or from without their own,) could never finde it to remove them by, as in conſcience they ought.

But were forced to yeeld even blinde obedience, and to ſubmit themſelves to what ever decrees were impoſed on them, whether right or wrong, truth or falſhood, good or evil.

And what elſe can be juſtly expected form the Presbyterial Government, if they require obedience to what ever they decree or determine by Vote, in Claſſis or Synod, or Congregational Presbytery, when they make it not manifeſt as they ought to do; from ſacred ſcripture, that ſuch decrees are juſt, and ought to be executed and obeyed, &c. by all or any whom they do concern, that are under the Government, and of the Kingdom of Chriſt?

For what is this but to give them liberty for the abſolute exerciſe of arbitary power, after men are choſen to ſuch anoffice?

For what is it but Arbitrary power (in ſpiritual reſpect:) that is not ſubmitted to the Word of God, to the Lord Jeſus Chriſt, and to his Law and Testimony, as well as ſuch is accounted Arbitrary power (in civil reſpects) that is not ſubmitted to the Laws of the Land?

And this cannot chuſe but at leaſt ſometimes engage or enforce us unto blinde obedience (if we ſubmit thereto,) and that unto men, as if we were neceſſitated to account of them, as if they could not err.

And therefore doubtleſs ſuch (whoever they are) that either claim (as due) or expect ſuch obedience, do extol themſelves even above the Apoſtles, and expect more obedience, and honor, and ſervice, then they ever required, who were (notwithſtanding) more infallibly guided. For they rather commend, then blamed the Bereans, for ſearching of the Scriptures, whether thoſe things were ſo, that were preached by them.

And what may this prove, but not onely the infringement of the Churches liberties, but even the juſt rights and liberties of the ſubjects, yea, and the priviledg of Parliament: For if the Parliament were bound, as in duty to God, to eſtabliſh and confirm what ever a Synod, or an Aſſembly of Divines, ſhould conclude, or decree amongſt themſelves, to be juſt and right in the ſight of God, and that without evidence form ſacred Scripture, What a groſs ſlavery might even their very conſciences be ſubjected to? For was not this the means of introduction of Popery and all ſuperſtition that ever was eſtabliſht in the Chriſtian world; to wit, obedience unto Synods, as if they could not err?

And is it not as dangerous now, leſt men ſhould yet err, and miſlead the Parliament, and the whole Kingdom, yea, and all the Churches? Are we ſure that they are more infallible, then in former ages?

Doubtleſſe, I ſay, they ought not to challenge, nor expect or plead for any ſuch obedience, nor that they either do or can do any thing Authoritatively indeed, but what they make good and manifeſt from Scripture; for then onely, and onely ſo far forth, they may Authoritatively ſay, It ſeemed good unto the holy Ghoſt and us; as hath been ſaid before: for even the Apoſtles were but drawn together to conſult and conſider of thoſe things, neither did they decree, till James ſtood up and reſolved the matter from ſacred Scripture, by concluding ſuch a reſult, as to which they all aſſented: It was not carryed by multiplicity and majority of votes, what ſhould be decreed; but by the beſt Scripture evidence.

Neither are any ſuch either fit or worthy to be members of an Aſſembly, Synod, or Claſſis, or congregational Presbytery, that can be content to let things paſs upon ſlender debate, and without reſult from Scripture grounds upon bare votes, it may be inconſiderately gathered, to be made as decrees, for the Churches Government, and that about matters in controverſie, concerning faith and doctrine, or ways and manners, or any ſuch like.

Conſidering that the eyes of the chief Seers, in a whole Kingdom or Nation, yea in the whole univerſe, may be covered: and the ſacred Scriptures may be unto them all as a ſealed book; yea, they may account even the great things of Gods own Law as a ſtrange thing; as Iſai. 29. Verſ. 9. to the end. Micah 3. 5, 6. 7, 8. Hoſea 8. 12. And yet may think it ſtrange, that ſuch men as they ſhould either be, or be accounted blinde; as thoſe that ſaid unto Chriſt, Are we blinde alſo?

And therefore it behoves the Magiſtrates, and all in authority, to reſtrain and limit them in theſe reſpects that ſo highly concern even the life and death of their immortal ſouls, and of poſterities after them, unto all ages: I ſay, to reſtrain and limit them to the Law and Teſtimony in what ever decrees they decree to eſtabliſh: elſe they are guilty even of the blood of ſouls, which they lay open to be bought and ſold at the will and pleaſure of preſumptuous men, that are ſelf-willed, and lovers of their own ſelves, covetous, boasters, proud, &c, of which ſort there is many in theſe laſt days.

6. They are ſtricter, and juſtly too, in keeping themſelves within their own ſphere, in that they require not obedience from all the inhabitants within parochial, no nor local bonds; to the decrees of Synods, Claſſis, and Presbyteries, as jure divino; for that can never be proved from Scripture grounds, to be either duty or lawful, but onely ſo far forth as their decrees are juſt, and held forth alſo from Scripture grounds, in the name of God, and the Lord Jeſus Chriſt: to be obeyed, or diſobeyed; not as they tender the diſpleaſure of men, in what ever authority, place, or power, Eccleſiaſticall, or Civil; But as they [tender] the breach of the Law of God, or their obedience unto him, or as they fear his wrath, or expect his love, and bleſſing, &c. Neither do they reſolve, to deal with all indefinitely, in a ſpiritual way; as they are admoniſhed to deal with brethren, Matth. 18. to 21. by way of private reproof and admonition; and after that, to tell it to the Church; before they be unto us as heathens, and publicans; for many are ſo to us, even as heathens and publicans; even in the judgement of Charity, and certainty both: being yet without in the Apoſtles ſenſe, 1 Cor. 5. 12. And what have we to do with them that are without; to whom all things (as yet) are done in Parables, What have we, therefore, to do to judge them, the Apoſtle knew not, that we had any occaſion, nor proper intereſt or power ſo to do, ſave only in general in the publike Miniſtry. Neither are we injoyned, (for altogether) not to company with ſuch; nor not to eate with ſuch; if they be but (Fornicators, or Covetous, or Extortioners, or Idolaters of this world,) as 1 Cor. 5. 10, 11. & Chap. 10. 27. For we are not bound to Rebuke Scorners, and deale with them as brethren, in ſpiritual reſpects; we are only bound to deale with breathren, ſuch who are ſo called, and accounted of, through their viſible profeſſion of Chriſtianity: (not of Atheiſme, and groſſe prophanneſs;) ſuch, who never yet thought themſelves fit to receive the Sacrament of the Lords Supper: for how are they within, or in fellowſhip with us, or in company together, who abhor and hate, and had rather almoſt be in company with devils, then with ſuch, whoſe waies are a rebuke unto theirs. And how then ſhall we in any reſpect, withdraw from ſuch, who never yet were in company with us, but againſt their wills; 1 Theſ. 3. 6.

And how is it proper, to judge, or cenſure; or to remit, and pardon, (as 2 Cor. 2. 7, 8. 1 Cor. 5. 12, 13. Joh. 20. 23.) ſuch who are utterly uncapable of any proper impreſſion, or ſence, or dinte of a divine rod; a ſpiritual cenſure, or admonition, or rebuke, &c. yea, or of being remitted, though they outwardly reform, till they inwardly repent, and be at peace with God, not only for open, but for all their ſins, open, and ſecret; unleſs men purpoſely intended to delude their ſouls: for though for treſpaſs againſt man, he that is injur'd, upon Repentance may forgive it; as Mat. 18. but ſins againſt God, he only can pardon, who ſees the heart, and whether they repent indeed. And men can only do it, declaratively and effectually, in his ſacred Name; according to the appearance or viſibility of their cordiall repentance (in their apprehenſion;) not for one onely, but for for all their ſins, Jam. 2. 10, 11. & 1 Sam. 2. 25.

And thus much briefly againſt the Preſbyterians, for the time preſent, though I have more particulars to have inſtanced in; yet if in theſe particulars, a reconcilement were made, the reſt would follow with more eaſe.

But theſe things being true, as I am confident that any rational man (that will but ſeriouſly conſider of theſe particulars, with the grounds and reaſons, that are here alledged, with an impartial eye) will freely confeſs, that the Independents are juſtly ſtricter, and ought ſo to be, in theſe particulars; and that their grounds and reaſons are ſound and ſubſtantiall for ſo doing, and that the Magiſtrate ought not to reſtrain or limit them, in the proſecution of theſe juſt, and lawful, and godly ends: But to tollerate, and protect them, and incourage them hereunto, by all poſſible means: yea, though in theſe reſpects, they be manifeſtly ſtricter then the Preſbyterial Government, as it now ſtands, will permit and ſuffer.

And now having done with the Preſbyterians, for the time preſent, in behalf of the Independents: I ſhall turn my hand to the Independents, in behalf of Preſbyterians; for though I cannot charitably conceit them, in reſpect of their ends; to wit, that they are not good; yet, I have ſomething againſt them, in reſpect of their ways, and dare not be partial in the things of God; but muſt ſpeak out, according to my apprehenſion, as well againſt them, as the Preſbyterians; for it is dangerous to be partial in the Law, or reſpect perſons. Job. 32. 22.

1. And firſt then, though it is not denyed, but that in caſe of neceſſity ſuch a Congregation ſo incorporated, (being men of fidelity; faithful men) may ordain themſelves Paſtors, Elders, and Deacons, as they ſtand in need, and exerciſe all ſpiritual Juriſdictive power amongſt themſelves, as they ſee cauſe, for the glory of God, and the Churches good. For in caſe, when no other Paſtors of other Churches can conveniently be obtained to aſſiſt them therein, to whom it more fitly and properly appertains, being called by the Church ſo to do; It is confeſſed they may doe it themſelves.

Reaſ. But in ordinary propriety, as the Apoſtle ſaith, The leſſe is bleſſed of the greater; for he ſo concludes, Hebr. 6. 7. that it is ſo without contradiction, proving that Melchiſedec was greater then Abraham, becauſe he bleſſed him, verſ. 4. 7.

Argu. But Ordination by impoſition of hands, is an act of bleſſing; and is effectual to confer a bleſſing in the Name of God, if adminiſtred in faith, Matth. 18. 19. though otherwiſe not, as Jam. 1. 6, 7, 8.

Conſeq. 1. And therefore by conſequence, The more faithful that men are, and the more likely, ſuch their bleſſing is to be effectual, and to be conferred indeed; as many inſtances mght eaſily be produced.

Conſeq. 2. And therefore it follows, That the moſt faithful that can be obtained, is the moſt fit for ſuch an act; becauſe it is moſt likely, that ſuch their bleſſing will be effectuall, the more and rather.

Reaſ. And therefore it was, that John the Baptiſt did, according to modeſty, object againſt Chriſt, when he came to his Baptiſme, I have need (ſaith he) to be baptized of thee, and commeſt thou to me? But our Saviour anſwered, that he ſhould let be now, becauſe that thus it became them, to fulfil all Righteouſneſſe.

And the Reaſon was, becauſe in common reputation (at that time) Iohn was greater then he: For all men held that Iohn was a Prophet: But Chriſt as yet had not ſhewed forth his glory, in ſo eminent a manner, as to be ſo eſteemed.

Object. But it is objected, That a [Church of beleevers] or a company of the [Preſbytery] are, in comon reputation, greater then [one,] to wit, any [one] man whom they may ordain, and ſo in that reſpect, The leſſe is bleſſed of the greater, as Hebr. 6. 7. For two, (ſaith Solomon) are better then oNe. And the promiſe is made unto two or three. Mat. 18.

Therefore it follows, if two or three be preferred to one, that a whole Church of faithful men are better then two or three, and greater in eſteem, and their prayers, or bleſſings, are the more likely to be valide and effectual.

And therefore it is not unfit in that reſpect, but proper and comely, and ſo much the more hopeful, that ſuch their bleſſing, through faith in God, will be effectual, though they want the aſſiſtance of ſome more eminent men (then ſuch yet are) whom they do ordain: The prayer of a righteous man availeth much, ſaith James, if it be fervent, Jam. 5. 16. And how much more available may we expect the prayers of a whole Church will be with God, as it was when Peter was in priſon? Act. 12. 5.

Anſ. I anſwer briefly, That it is not unlawful, but may be done, and not improperly, in caſe of neceſſity, as hath been ſaid.

But, firſt, obſerve, That the addition of ſome more eminent men to be, as it were, the mouth and hands of ſuch a whole Church, doth not deminiſh, but encreaſe their number of faithful men, if ſuch can be obtain'd to aſſiſt them therein, and ſo by their own Argument ſo much greater bleſſings are likely to be conferred at their requeſt.

And it may he ſometimes that the prayers of ſome one man being more earneſt then the reſt, may obtain the bleſſing, or ſome particular requeſt, rather then all the reſt; as it is ſaid of Elias, James 5. 17. 18. and 2 Kings 2. 12. The Charrets and Horſemen of Iſrael.

Reaſ. For it is not becauſe of the number of Interceſſors, nor becauſe of the righteouſneſs [only] of ſuch, or ſo many as ſhall pray unto him, that he grants their requeſt; but it is rather becauſe of their faithfulneſs and fervency in ſuch very particular for which they pray, as Jam. 1. 6, 7, 8. & Chap. 5. 16. For it ſometimes falls out, that men that are the moſt faithful ordinarily, yet may in ſome particulars be more diffident then the weakeſt, ſo that their faith failing them, they begin to ſink; as Peter on the water, though he had walked already, through the power of God, yet the ſight of a ſtorm ſtruck him into doubts; and you know the place where it is ſaid of Chriſt himſelf, That he [could] do no great works there, becauſe of their unbelief.

And therefore it is not the bare form of ordination, though adminiſtred by never ſo many, or never ſo eminent men, that can prevail for a bleſſing on ſuch or ſuch a man; but it is the fervency and faithfulneſs of ſuch who do ordain them that obtains the bleſſing; for by how much ſtronger men are in faith in that very particular, ſo much the more powerful they are with God to obtain his bleſſing, and the preſence and power of the Holy Ghoſt to be in greater meaſure conferred upon him to enlarge and enable him for ſuch a work, and for ſervice to his name in ſuch an office.

And therefore ſuch men, who in the general apprehenſion of ſuch a Church, are the moſt faithful and fervent in ſpirit that can be obtain'd, and the moſt inward and familiar with God, ought to be requeſted, and ſought unto by ſuch a Church to aſſiſt them in ordination of any ſuch officer, and to be their mouth and hands unto God, even the mouth and hands of the whole Church, who (as it is granted) ought to be preſent, and to joyn in prayer together with them.

And thus to do, is not to [aliene] their own liberties in that reſpect, for they may do it themſelves in caſe of neceſſity, as hath been ſaid, when there is not to be had more eminent and faithful men then is amongſt themſelves, or if they cannot obtain them: For it doth not take ſuch liberties from them, nor power to uſe them, in caſe of neceſſity, becauſe that others aſſiſt them at their requeſt, no more then another Miniſter, praying or preaching together with them at their requeſt, takes away from them their proper liberty of praying themſelves.

And therefore I ſhall much wonder if any godly conſciencious man ſhall oppoſe this doctrine, though the cuſtom hath been (as they were inſtructed by ſome of their Miniſters) to practiſe otherwiſe: yea, and though I alſo ſpeak it in behalf of thoſe of the Presbyterial way, for I do not ſpeak it in behalf of men; but in behalf of the truth, which I ought to eſteem before all the men on the face of the earth; I therefore ſpeak it, becauſe I beleeve, that thus it becometh them, to fulfil all righteouſneſs: For greatneſs in reputation ought to be preferred in ſuch publike Miniſtrations above greatneſs in deed, for Chriſt was greater [in deed] then John the Baptiſt, though not in [Reputation] at the time of his Baptiſm, and therefore ſo it became them; to fulfill all righteouſneſs, Mat. 3. 24, 15. For without all contradiction the leſs is bleſſed of the greater in ordinary ways, at leaſt of the greater in Reputation: John had need to be baptized of Chriſt, the leſs of the greater, to this Chriſt aſſents; but John was greater in Reputation at that preſent time, therefore it became them rather to follow the general Reputation, then the inherent power for Baptization, wherein ſubſiſted the greatneſs in deed in reſpect of power.

For the Original of Power is only in God, 1 Cor. 3. 5. Not not in him that planteth, nor in him that watereth: And is but apprehended, or fetched out by faith, as by an immediate hand, and accordingly adminiſtred, according to the ſtrength or meaſure of faith, in ſuch an Inſtrument, by whom ſuch bleſſing or benefit whatſoever is mediately adminiſtred.

It was not properly the ſpirit of Moſes that was put upon the Elders, Numb. 11. though it was ſo called, Verſ. 17. even the Spirit that was on him; but it was more properly even the Spirit of the Lord, as Verſ. 29. that reſted on the Elders, and on Moſes both; and in that reſpect only it is properly ſaid, That the Lord took off the Spirit that was on him, and put it upon them, as Verſ. 25. 26, 17. for it was no other but the ſelf-ſame Spirit, even the Spirit of God, though meaſured out as it pleaſed him, as 1 Cor. 12.

We muſt not therefore expect the bleſſing, becauſe adminiſtred in ſuch a way, or in ſuch a manner, no, nor by faithful men, (though we may the rather,) but becauſe adminiſtred through faith indeed, in the name of God, whom we ought to acknowledg as the onely fountain and original ſpring from whence it is derived, and variouſly diſperſt, as it pleaſeth him, as Jam. 1. 16, 17, 18. and is not in the power or cuſtody of men to give the encreaſe, or bleſſing indeed, as 1 Cor. 3. 7. And therefore all the Ordinances (though never ſo purely and properly adminiſtred, in reſpect of order, and forms of Government or Adminiſtrations) will be utterly vain, invalid, empty, fruitleſs, and unprofitable, unleſs miniſtred in Faith, yea, through Faith in God, and the Lord Jeſus Chriſt, and that in every particular: for it is not ſufficient that ſuch adminiſtrators have Faith in God for the ſaving of their ſouls, but they muſt have Faith to apprehend his promiſes, concerning ſuch particulars, whatever they adminiſter, or deſire of God to be done for them upon ſuch occaſions; or elſe they may not expect to receive ſuch things, as Jam. 1. 6, 7. And therefore the moſt faithful is weak enough for the meaneſt adminiſtration in the Church of God.

And therefore the end of ordination being the bleſſing, the means to attain it ſhould be ſo ordered, as is moſt likely to attain unto, or acquire this end: we ſhould ſo run, that we might obtain: For, in ſuch publique caſes, men often take Gods name in vain for want of ayming chiefly at the proper end of any ſervice, duty, or ordinance that men take in hand.

But thus much briefly for this particular, becauſe I hope no man will contradict what is here aſſerted.

2. A ſecond thing that I have againſt the Independent Government, is briefly this, to wit,

That though they do allow of conſociation of Churches for advice and counſel, and for the help and encouragement, reſolving, comforting, &c. or for the diſcouragement, forſaking, and conviction, or withdrawing from, as need requires:

Yet they do not allow of any authoritative acting, by an Aſſembly of ſuch Churches, either for, or againſt any particular Church, though need require ſo to do; but do account it ſufficient to withdraw communion, if they ſo deſerve, according to Mat. 18. as the direction is, to deal with a brother in caſe of treſpaſs, not conſidering that this directory is onely given out, how we ought to deal, in caſe of treſpaſs, againſt man, one brother againſt another, and that in ſuch treſpaſſes as deſerve not excommunication out of ſuch a Church, but a private withdrawing of brotherly fellowſhip by that particular man againſt whom the treſpaſs is committed, to wit, Let him be unto thee as an heathen man, and as a Publican, Verſ. 17. It is not ſaid, that either ſuch a man, or any other, for treſpaſs properly againſt man, ſhould be excommunicated from the publique ordinances; but they are firſt admoniſhed to note ſuch by a letter, and have no company with them, that they might be aſhamed, to ſee how that will work to bring them to repentance; but they muſt not for ſuch faults account them as enemies, but admoniſh them as brethren, as 2 Theſſ. 3. 14, 15. and bear them patiently, yea, though we think of them, that they are evil men, 2 Tim. 2. 24, 25, 26. For we may eaſily be deceived, eſpecially in our own cauſe, and be apt to judg and cenſure without moderation: And Excommunication ought onely to be adminiſtred in caſe of ſin againſt God, when we can ſcarce, in the judgment of charity, think any better of them, but that they are wicked men, caſt out from amongst your ſelves: That [wicked man] ſaith the Apoſtle, 1 Cor. 5. 13. and of this ſort alſo were Hymeneus and Alexander, who had made ſhipwrack of Faith, and fell to Blasphemy; beſides which, or for ſuch like groſs and notorious ſins, and that againſt God, we read not of any that were delivered unto Satan like thoſe, 1 Tim. 1. 19, 20.

Argu. But this directory of our bleſſed Saviour, going no further but to private withdrawing, in caſe of treſpaſs, brother againſt brother, is not ſufficient to direct the Church how ſhe ought to deal, in caſe of ſins deſerving that dreadful ſentence of Excommunication: but we muſt likewiſe take in, for further direction, that 1 Cor. 5. and many other Scriptures, as you ſhall hear anon.

Conſequ. Therefore it follows, That as a particular Church is bound as well to deal with offendors (if they ſo deſerve) by that heavy ſentence of Excommunication, as withdraw their communion and fellowſhip from them in caſe of leſſer ſins:

Even ſo in like caſe, Churches conſociated ought to deal with offending Churches (if they ſo deſerve) by that heavy ſentence of Excommunication, as well as withdraw their communion from them in caſe of leſſer ſins: And the Churches cenſures of Excommunication ought not to be bounded within the verge of particular churches againſt particular perſons; but ought to be executed againſt whole Churches by the ſiſter Churches (conſociated and aſſembled for that very end) if their ſin ſo deſerve; as in caſe of toleration of blaspemy, or idolatry, or Sabbath-breaking, or adultery, and ſuch like groſs prophaneſs in the Members of the Church, as 1 Cor. 5. 10, 11, 12. and do not cenſure them for it. And take notice by the way, That I therefore ſay [in the Members of the Church] becauſe ſuch who are profane, and never profeſſed Repentance, nor Faith in God, and the Lord Jeſus Chriſt, though they come to the Church, yet they are not capable of Excommunication, becauſe that even in the judgment of Charity they are as yet without, in the Apoſtles ſence, and are not of ſuch as are called brethren; but being already without, and in the power, and ſlavery, and captivity of Satan, need no more caſting out, nor delivering unto him: but it were groſs foolery to ſpend the Churches cenſures upon ſuch wicked men, neither could it be expected to be effectual againſt them, nor take impreſſion on them; And therefore the Apoſtle doth not for altogether inhibit our companying together with ſuch, as Verſ. 10. but with ſuch (amongſt ſuch) as are called brethren; with ſuch a one, that they ſhould not eat: Whereas in another place, If any man that beleeved not invited them to a feaſt, if they were dispoſed to go, they might go; for he giveth them no inhibition in that caſe, but onely a directory how to carry themſelves, as 1 Cor. 10. 27.

And it is but a fooliſh thing to bring men to the ſtool of repentance for ſome one particular notorious ſin, till they can alſo profeſs and ſeriouſly too, as before God, that they repent for all, both ſecret and open, and do hope for pardon. And it is but a deluding of mens conſciences, to put them in hope of pardon for one, till they repent for all, and do reſolve to forſake them, Jam. 2. 10. 11.

And thus much by the way; I do now come to the point, and do briefly aſſert:

Aſſert. That it is the duty of true Chriſtian Chuches, joyntly conſociate, or aſſembled together, not only to admoniſh, and withdraw communion, as hath been ſaid; And as it is granted by Mr. Cotton, in the way of the Churches of N. E. pag. 109. Sect. 6. to wit, That they look at it, as their duty, to be faithfull one Church to another; in like ſort, as the brethren of one Church are called to be faithful one towards another; In regard that Churches enjoy, and profeſſe communion one with another, as well as brethren of a particular Church; alledging Cant. 8. 8. & 2 Cor. 11. 28. Look alſo Sect. 7.

But that therefore, it likewiſe follows, even from their own argument; That an aſſembly of Churches, is alſo bound to deliver unto Satan, in the Name of God, and the Lord Jeſus Chriſt, and by his power &c. any ſuch Church, as ſhall ſo deſerve; or the Officers, or Miniſters of any ſuch Church, who ſhall ſo deſerve, if their own Church ſhall neglect to do it; elſe, they deal not faithfully with ſuch Miniſters, or brethren, not with ſuch a Church, as in duty they are bound, 1 Cor. 5. after the Apoſtles doctrine and example, 1 Tim. 5. 19. 20. as hath been ſaid: Nay, if they but call themſelves brethren, or Miniſters of Christ, Rev. 2. 2, 20. 21. or Churches of Christ, as Chap. 3. 9. yea, Jews and are not.

They ought, I ſay, to be dealt with, by Divine authority, in the name of Chriſt, as Synagogues of Satan, as falſe Apoſtles, as wicked Iezebels, as lying brethren; And ſo proclaimed (joyntly) by the Churches, with one conſent, and delivered to Satan, that they might learn, not to blaſpheme, or not to ſeduce, and deceive the ſervants, and people of God; nor call themſelves Apoſtles and miniſters of Christ, when they are not; or his Miniſters and Embaſſadors, in ſuch things and meſſages, wherein they are not; as Revel. 2. 2, 20. or call themſelves Jews, or of the people of God, and are nothing ſo, as Chap. 3. 9. but do lye notoriouſly, and that in the name of Chriſt.

I ſay, the Cenſures of the Church ought to paſs upon them, in as publike and declarative a way and manner, acco • ding to their ſin, as their ſin ſhall deſerve; and that in the name of God, and the Lord Ieſus Chriſt; whoſe judgement it is, that ought to be adminiſtred, and publikely held forth in his ſacred Name, with the grounds thereof, from the Law and Testimony, if men ſo deſerve, even to execration.

Reaſ. For the like care, and the like meanes in every reſpect, is to be uſed, held forth, and exerciſed over ſuch ſiſter Churches; whether falſe or true, if they be ſo deemed, through their own profeſſion, as is, and ought to be uſed over particular brethren, by a particular Church; whether ſuch brethren be falſe or true, that through their own profeſſion, are deemed brethren, or called brethren, as 1 Cor. 5. 11.

And if Admonition, and in ſome caſes Excommunication, be Ordinances of God, ſanctified for the healing of the ſoules of Gods people gone aſtray; it were a ſacrilegious injury, either to the Miniſters, or Elders, or to whole Churches, when they goe aſtray, to deprive them of the benefit of ſuch wholeſome medicines, when the eſtate of their ſouls ſtand in need thereof: as ſo their own arguments doth plainly reſolve, in the way of the Churches of N. Eng. Pag. 101. Chap. 5. Sect. 6.

But it cannot be denyed, but even whole Churches may ſo far Apoſtatize, and go aſtray, either in life, or doctrine, or government, &c. as well as particular members of a Congregation.

Reaſ. For ſuppoſe all the Congregation do not act ſo wickedly, as to be Fornicators, Idolaters, or Adulterers, &c. yet they may be induced to connive, and indulge, and be acceſſary with ſuch in a great meaſure, as the Corinthians were, with the Inceſtious perſon, and therefore were ſharply reprehended by the Apoſtle Paul.

And if after admonition in ſuch caſes, as are proper for ſuch gradual proceedings, there follow not Repentance, and Reformation; or if any Church ſhall tollerate Idolatry, Blaſphemy, or Prophaneſs, all ſiſter Churches ought in ſuch caſes, to proceed roundly againſt them. Look in the way of the Church of New Eng: pag. 93. But for more certain teſtimony, examine and compare theſe Scriptures following, to wit, 1 Cor. 5. 11. 2 Cor. 2. 6. Deu. 13. 5, 6, &c. to the end. Exod. 33. 7. Acts 13. 45, 46. Iudg. 20. Ioſh. 7. 13, 24, 25, 26. Deut. 27. 15, &c. Ioſhua 22. 16, &c. Iere. 48. 10, Mal. 1. 14. And ſuch like many Prophetical, Popular, and National curſes, which are exemplary for us to uſe in like caſes: And they are no other, but the expreſs mind and will of God; which being unchangeable, ought to be publiſhed, and declaratively held forth, as occaſion requires; and the more publike, and the more viſible and general that it is, and the more faithfully, and emphatically that it is expreſt, and the better it is, and the more likely that it ſhould be effectual for the end thereof; yea, the more voyces that proclaim it, or aſſent unto it, with affection of minde, and faith in God, ſutable thereunto; and it is the more available, and acceptable with God, and efficacious and operative on the hearts of men, to deter, and reſtrain them from any ſuch wickedneſs. And what need we any more, or more plaine injunction, then the Apoſtle hath given us: to wit, If any man love not the Lord Jeſus Chriſt, let him be had in execration, yea maranatha: 1 Cor. 16. 22. 1 Tim. 1. 19, 20.

They had once occaſion to have uſed theſe curſes in the name of God, againſt ſome Members of famous Churches in New England; and ſome it may be, might finde occaſion to uſe them here, againſt ſuch ſpies as bring an evill report upon the Land of Canaan; the [Spiritual] I mean. And doubtleſs, if uſed in faith, as they ought, they would be effectual; for many ſuch Spies are culpable of judgement from the hand of God, as wel as theſe, who dyed of the plague before the Lord; as Numb. 14. 36, 37. Yea, good men, whoſe ſouls ſhall be ſaved, may yet deſerve to be made exemplary by the hand of God, in ſuch a caſe, for the terror of others; as ſo (no doubt) were Nadab, and Abihu, and Ʋzza, and others, as we may well hope; for even Aaron himſelf, was admoniſhed by Moſes, how to carry himſelf, leſt he alſo ſhould dye before the Lord, if he were provoked, Numb. 18 3.

And this kinde of Divine Authority is far more awful, and fit to be uſed in all ſuch caſes; then carnal, worldly, and humane authority; as the effects would prove, if miniſtred in faith, as James 1. 5, 6, 7, 8. and by the power of our Lord Jeſus Christ, as 1 Cor, 5. 4. to wit, through faith in his name; confidently beleeving, that according to his promiſe, he will make it effectual; and ratifie in heaven, what ever they agree on, or binde on earth or denounce, &c. as Matth. 18. For if a man have faith in God, yea though never ſo little, if it be but as a graine of Muſtard-ſeed, provided it be concerning ſuch very particulars, is he prayeth for, or deſireth to be done; yea, though it were for removing trees, and planting them in the middeſt of the Sea, it ſhould doubtleſſe be effectual, Matth. 21. 25. Yea, What ever yee aske of God in prayer, beleeve that ye ſhall receive it, and it ſhall be given you, ſaith our Savior Chriſt, Mar. 11. 22, 23, 24. Mat. 17. 20. Luk. 17. 6.

And this Divine Authority, this power through faith, being miniſtred in his Name, as it ought to be, is a far greater, and more awful authority, then any humane power, or carnal authority, that can be given by men, in what place ſoever; for it is indeed The power of our Lord and Saviour Jeſus Chriſt, ſpoken of, 1 Cor. 5. 5. It is the power God. Mat. 18. 18, 19, 20. fetched down from heaven, by the hand of faith.

3. A third thing that I have againſt the Independent Government, is their ſtrictneſs in trial of all, whom they admit to partake of the Sacraments. But leſt I ſhould be over-tedious, and there being many Arguments, which have long been oppoſed each againſt other, concerning this maine difference, which if once reconciled, all other differences, would eaſily be agreed.

I ſhall therefore propoſe my own apprehenſions, partly abreviating what hath formerly been ſaid in ſome particulars, by way of reſult, and then ſhall anſwer ſome objections concerning this main difference, and ſhall ſo conclude, leſt my Book ſhould ſwell to a tedious Volumn.

After that a particular Church is conſtituted and organiz'd, for adminiſtration of all the ordinances they ought to obſerve; theſe enſuing Rules, as moſt conſonant with the practice of the Apoſtles, and of all the Churches in the Primitive times, and moſt ſutable to the Word of God, and the rule of Charity therein contained; and to his own ways, held forth to us for our imitation, who profeſs oour ſelves to be followers of God as his dear children, and to walke in love, as Chriſt hath loved us; and do account the end of the Commandment to be love, out of a pure heart, and a good conſcience, and of faith unfeigned.

1. Firſt, It ought to be their chief care and endeavour, that the preaching of the Word (which is the chief means that God hath appointed for the ſaving of ſouls) be with all diligence, publickly adminiſtred, both to beleevers and infidels, even to all comers, with this end, and reſpect chiefly, That ſuch who are already beleevers, might be edified in faith and love, which are in Chriſt Jeſus, and that others might be convinced, and converted, and turned to the faith, yea, and that even all ſuch whom God hath ordained to eternal life through Jeſus Christ: for care ſhould be taken, that non ſhould be loſt, nor go aſtray, nor be offened in any reſpect, that neither bruiſedreeds ſhould be broken off, nor ſmoking flax extinct, or quenched; nor that which is halting be turned out of the way, but rather healed, and reſtored, yea blown and kindled, and bound up, and mollified, and helped, and ſtrengthned, by all poſſible means that God hath appointed in his holy Word.

2. Secondly, as ſaving of ſoul, and edifying of the Church, is the chief buſineſs to be cared for, and indeavoured by the Church, and as the miniſtry of the Word is the chief means tending thereunto: ſo it neceſſarily follows, that not only for the preſent, but for future likewiſe, proviſion be made, that none be elected, nor admitted into office, as Miniſter of the Word, to labour in the word and doctrine, nor to rule and govern, or miniſter to the poor, as Deacons, &c. but ſuch who are ſo qualified, as the Word of God requires they ſhould; that ſo they might not be lead, either by blind guides, or Idol ſhepherds, dumb dogs, devouring wolves, ſoul-murtherers, falſe Prophets, that ſew pillows under all armholes; and flatter men into a fools paradiſe, being partial in the Law, or profane and ſcandalous in any reſpect: as the Scripture is large for direction herein, how they ought to be qualified, through faith, and love, which are in Chriſt Jeſus, Act. 6. 3. Not any officer, no not the Deacons, but care ſhould be taken, that they ſhould be men of honeſt report, full of the holy Ghoſt and wiſdom.

3. Thirdly, that in any poſſibility, this might be ſecured, and provided for, not only for the preſent, but for future generations (as much as poſſible) it ought to be the care of every Member of that body corporate, that viſible Church ſo joyned, and conſtituted;

That none be admitted, and joyned, or incorporated together with them, either firſt, or laſt, either for the time preſent, or for future generations: But ſuch only, in whom all the members of the ſaid body (In the judgment of charity) may juſtly confide, that they will not, to their knowledge (either in Elections, or Ejections, approbations, or reſults, in any Church-buſneſs, either for receiving in, or caſting out, or any matter wherein their voice or ſufferage is juſtly requiſite, as a member of the body) deal unjuſtly or impartially, perfidiouſly or unfaithfully, but as before God, and the Lord Jeſus Christ, and the Elect Angels; Leſt in after times, by means of ungodly men, which might be crept in, if care be not taken, and proviſion made, to keep ſuch out, they that are ungodly might heap to themſelves Teachers after their own hearts, ſuch as have been mentioned: And therefore ſo far forth as ſuch body corporate is in any reſpect politically joyned, for the good of the whole, every member being part of the whole, and therefore having intereſt in the whole it ſelf, and that not onely for the good of the reſt, but for it ſelf likewiſe; and therefore ought in conſcience to have vote and ſufferage amongſt the reſt, in all ſuch caſes as concern the whole, for the good of all.

So every member ought to be careful, that none be admitted as joynt members, and incorporated with them, as a body politique, but ſuch in whom they do and can confide; That they will not, to their knowledg, in any ſuch caſe, either deal unfaithfully concerning the whole, or any particular member, in any ſuch reſpect; but, as hath been ſaid, for the glory of God, and the good of the body.

And not onely ſo, but tryal ſhould be had concerning their knowledg and ſpiritual underſtanding, both in the things of God, and that concern the Church, in reſpect of Government and Diſcipline thereof, that they be both ſound, and able to diſcern even of things that differ, in ſome good meaſure; and be likewiſe conſcientious, ſuitable thereunto.

For, as they that are weak ought to be received, though not unto doubtful disputations:

So, they that are weak ought to be received, but not unto doubtful Elections, and ſuch like buſineſs, as neceſſarily require, that men ſhould underſtand and know, what they do, when they act therein.

And therefore it was, that though all the Levites were accepted of God, and taken for all the first born of the Children of Iſrael:

And given as a gift to Aaron and to his ſons, from among the children of Iſrael, to do the ſervice of the children of Iſrael in the Tabernacle of the Congregation: and to make an attonement for the children of Iſrael, that there be no plague among the children of Iſrael: When the children of Iſrael came nigh unto the Sanctuary, &c.

Yet they were not required, as called of God, to go in, and wait on the ſervice of the Tabernacle of the Congregation, but from twenty five years old and upwards; and ſo but to continue till they came to fifty years old, and were then to ceaſe waiting on the ſervice thereof, and ſhould ſerve no more, as Levit. 8. 18, 19, 24, 25.

So that it evidently appears, That till they came to ripeneſs of years, and to a ſuitable diſcretion and gravity, for ſuch holy ſervice, it did not appertain unto them to adminiſter in ſuch a ſervice.

And ſo no more it doth to men that are true Beleevers, and truly faithful, till they come to maturity and ripeneſs in knowledg, and have their wits exerciſed, as the Apoſtle ſaith, to diſcern both good and evil.

For it is all one, to be led by others that are blinde guides, as to act of our ſelves ignorantly and blindly; not knowing what we do, or ſpeak, or whereof we affirm; For we may ſpeak evil or good, and that injuriouſly, of the things we know not: And ſo, through blinde guidance, periſh in the ditch.

4. And fourthly, This being ſo, and that ſuch Church affairs are of ſuch weighty conſequence and concernment to every member, and for the good of all, and for the ſaving of ſouls; That it is not poſſible men ſhould be too provident and circumſpect in theſe reſpects.

It is therefore requiſite, and that which is the duty of every member of ſuch a body, to take care, that none be admitted to be incorporated, and joyned with them, to have power and vote in the general buſineſs, but ſuch onely as are known and approved for faithfulneſs and ſincerity in true Chriſtianity, in the practiſe of piety and of religious ſervice and worſhip of God in all ſuch duties both private and in publique, as God requires.

And though they be thus known and approved by ſome that are Officers and members of ſuch body politique, Yet for fuller ſatisfaction unto all the reſt, it will be needful that they ſhould openly and publiquely, before all the Church, not onely profeſs their faith in God, and the Lord Jeſus Chriſt, and their repentance and reſolution through the grace of God, to forſake all their ſins, and to carry themſelves ſuitable unto ſuch profeſſion both before God and men.

But, for further ſecurity and ſatisfaction to all the Church, they ought to be engaged, by entering into Covenant both with God and the Church, to continue faithful and juſt, and to deal impartially in all ſuch reſpects, according to their knowledg, as God ſhall aſsiſt and ſtrengthen them ſo to do; and thus far, and in theſe reſpects, ſuch particular body can never be too careful, nor take too ſtrict tryal of ſuch who are admitted to be Members of the ſame.

But if they be not careful and ſtrict herein, the men of this world ſhall riſe up in judgment againſt them, and condemn them herein; who in civil Corporations are careful and ſtrict, that none be admitted to have vote amongſt them, in Election of Officers, for the Government thereof, but ſuch only as (having ſerved an Apprenticeſhip ſome certain time) are experienced amongſt them, and practiſed in their Trades, and are ſo made free; and that ſaying of Chriſt is juſtly verified againſt all ſuch, That the men of this world are wiſer in their generation, then the children of light, and will be applyed in diſpleaſure againſt them, if they know theſe things, and will not obey and do accordingly; yea, even the blood of ſouls will one day be required even at their hands, if they will not be careful and faithful, and provident in the uſe of means, which properly tend to the ſaving or damning of immortal ſouls.

5. And fifthly, on the other part, for the Adminiſtration of the Sacrament of Baptiſm, and of the Lords Supper, ſuch particular Church ought not to be ſtrict, nor ridged and ſevere, but with all charity, meekneſs and patience, bear the infirmities and burdens of others, and may not pleaſe themſelves; as theſe Scriptures hold forth unto us, 1 Cor. 16. 14. & Chap. 13. & Chap. 10. 32, 33. & Acts 2. 41. 42. Chap. 16. 15. Chap. 8. 37. 1 Cor. 1. 16. Mat. 3. 5, 6, 7, 8, 9, 10, 11.

And therefore, firſt, the Sacrament of Baptiſm ought to be adminiſtred unto all ſuch children, one or both of whoſe legitimate parents are true beleevers, I mean, beleevers of the true Chriſtian Faith, though yet for the preſent their faith is not juſtifying, in reſpect of themſelves, but meerly Hiſtorical, as Acts 8. 37. If they be not dogs or ſwine, ſcorners of, or barkers againſt the ways of God, and his Church and People.

And this alſo is but only to be expected to be held forth or manifeſted to the Church in the ſerious and publike profeſſion and acknowledgment thereof in the publike Congregation.

For it was no more that Philip required of the Eunuch, and Peter of the Jaylor, whoſe whole houſhold was baptized of him upon ſuch profeſſion: Yea, though they be ſuch men who are not admittable to the bleſſed Sacrament of the Lords Supper, by reaſon of ſcandal, which may lie upon them, yet if they earneſtly deſiring the ſalvation of their children, and being ſuch who, in their minority, were baptized likewiſe, and profeſſing a purpoſe to amend their ways, and turn unto God, they ought not to be put back, but to be baptized, and their parents admoniſhed how they ought to inſtruct them and bring them up, and that they themſelves alſo ſhould bring forth fruits meet for repentance, as the Covenant of God made with them in Baptiſm in their minority requireth of them, if they will not be accounted Coveant-breakers both with God and man; and ſo their charge lyeth even at their own doors, and the Miniſter is clear, and the Church ſatisfied, if it be ſerious and in publike, &c, for all outward Ordinances ought to be adminiſtred according to the judgment of Charity, and ought not to be reſtrained to the judgment of Certainty, but according to Love or Charity, the properties whereof are not to think evil, but to beleeve all things, hope all things, and to take all things in the better part, and not to judg or cenſure according to the appearance, but righteous judgment, and as we can make it manifeſt that we ought ſo to judg.

2. And ſecondly, in like manner for Administration of the bleſſed Sacrament of the Lords Supper, it is only needful that ſuch who would be admitted to partake of it, ſhould in the publike Congregation make open profeſſion of the true Chriſtian Faith, and confeſſion of, and repentance for their ſins, with a reſolution to abandon and forſake them, and to walk worthy of that vocation whereunto they are called of God, and of ſuch communion and fellowſhip with the Church of God whereto they are admitted. Provided always, that they be admoniſhed beforehand of the danger and judgment that they are liable unto (if they either for the preſent ſhal deal hypocritically with the Church of God in ſuch publike profeſſion, & do but lye and diſſemble before God & men) as did but juſtly befall Ananias and Sapphirah: And likewiſe of the judgment and cenſure that the Church is bound publikly to denounce & pronounce againſt them in ſuſpending them again from ſuch communion; if they turn again with the dog to his vomit, and with the ſow that was waſhed to her wallowing in the mire, and will not be reclaimed by gentle means to forſake their ſins, and ſo the fault ſhall lie at their own doors, if they do diſſemble, or turn again; and both the Miniſter and the Church is guiltleſs herein before God and men, for they cannot juſtly deny them the Ordinance, though they have ſinned notoriouſly, if they freely confeſs ſuch their notorious ſins, and profeſs repentance, and a full purpoſe of amendment of life, and that they are perſwaded that God hath pardoned, and doth and will accept them in Jeſus Chriſt, and ſave their ſouls.

For what know the Miniſters, or the whole Church, but that they are converted, and truned unto God with all their hearts, if they ſo profeſs? And upon what grounds can they lawfully deny to adminiſter the ſame unto any ſuch, though their ſins aforetime have been as ſcarlet or crimſon dye in the ſight of men?

And who knoweth but ſuch publike engagement may oblige them in conſcience for future time, and for fear of the judgment of God againſt them, to keep their Covenant, & amend their lives, and turn unto God, and cleave unto him even with all their hearts, and find mercy with him; whereas on the contrary, if they ſhould be rejected, or deferred and rebuked, and not accepted and beleeved, when they ſo profeſs, they ſhould do as much as in them lyeth, even to deſtroy their weak faith, and to quench the ſparkles of their ſmoaking flax, and break in peeces ſuch broken reeds, whom, for ought we know, God hath freely accepted and received unto mercy, and for whom Chriſt hath dyed, and ordained ſuch Ordinances to encreaſe and ſtrengthen their feeble faith, as well as for the ſtrong and moſt faithful Members of the Church of God: For who would have thought that Chriſt ſhould have called Zachous, the Publican, and dined with him, rather then any of the faithful and godly people of the Jews at Jeruſalem, who doubtleſs beleeved as well as he, and to have eaten and drunken with Publicans and ſinners? But he gives the Reaſon, For he came not to call the righteous, but ſinners to repentance, &c.

But it will be objected, 1. That theſe are novel Diſtinctions and Diviſions, that ſome ſhould be admitted to have their children baptized, and neither of the parents admitted as yet to the Sacrament of the Lords Supper.

2. And again ſecondly, That ſome ſhould be admitted to the Sacrament of the Lords Supper, and yet not be admitted to be incorporated Members of that particular Church, nor have votes in Elections, and admiſſions or ejections, and cenſures, &c. as the members have; this is novel and ſtrange.

I anſwer, That it is no more novel, then the ſacred Scripture and primitive Examples, as I nothing doubt, but to make it manifeſt; and that theſe diſtinctions and diviſions are of abſolute neceſſity in a Church rightly conſtituted, and governed, and diſciplined; and the Ordinances of God rightly adminiſtred, both to the weak and ſtrong, as they ought to be.

1. And firſt then, I ſhall endeavor to make it good, that the children of ſuch have been baptized by the Apoſtles themſelves, upon bare profeſſion of Historical Faith, without either confeſſion of their ſins, or profeſſion of their Repentance, and a reſolution of amendment of life, that we read of in Scripture.

And in my apprehenſion, this is either clear form the Baptiſm of the Iaylors houſhold, and from the ordinary Tender of Baptiſm to the whole houſholds of all that profeſſed bare Hiſtorical Faith, to wit, That Jeſus Chriſt is the Son of God; or elſe our grounds are to ſeek for the Baptiſm of Infants, Acts 16. 15, 31, to 34. and Acts 8 37.

And if they be ſuch parents, who have been baptized in their minority, their childrens caſe is no other, but in equal reſpect with the Grand children of ſuch parents whoſe Grand-fathers are holy, but their own parents profane, who yet ordinarily are accounted admitable.

2. And ſecondly, concerning admittance of all to the Sacrament of the Lord Supper, that do deſire admittance, and will in the publique Congregation profeſs a true juſtifying, and lively Faith in Jeſus Chriſt; and if their ſins have been notorious, do freely confeſs them, and profeſs Repentance, and a reſolution of amendment of life:

I cannot ſee how any Church can deny to admit them, whatever they have been in former times; but that they ought to adminiſter the outward Ordinance upon that ground, without any further tryal or examination; and ought not to defer the acceptance of them, with all brotherly love, and kinde reſpects, as dear brethren; for ſo in the judgment of Charity (ſeeing they cannot know the contrary of certainty) they ought to judg, as hath been ſaid before: And there was never more required of any in the primitive times, as 1 Cor. 16. 14. & Chap. 13. & Chap. 10. 32, 33. &Acts 2. 41, 42. I ſhall therefore engage any that oppoſe this doctrine, to ſhew a Scriptural example on the one hand, as there is many on the other.

3. But thirdly, That all theſe ſhould, at their firſt admiſſion to the outward Ordinances, being but babes in Chriſt, be likewiſe admitted as viſible Saints, and members of a viſible Church, and ſhould ſo be approved of by ſuch a Church and every member thereof, and incorporated with them politically to have power and vote in Elections, &c. (in my apprehenſion) were very abſurd.

1. For, firſt, till their ſanctification be viſible indeed unto ſuch a Church, how can they approve them as viſible Saints? this were deeply to engage the members of the Church to diſſemble their judgments, which is not lawful, for they muſt lay aſide all guile and diſſimulation, as well as all uncharitableneſs, in judging of one another, as 1 Pet. 2. 1.

2. And ſecondly, They ought not to make any judgment at all, but leave it to God, whether they ſtand or fall to their own maſters; but in caſes of certainty, in which they have good ground for a full perſwaſion this way or that way, leſt by any means, they ſhould wrong their brethren, or the Church of God; for they ſhould ſometimes quench the ſmoking flax, and break alſo the bruiſed reed; and ſometime again diſparage and diſgrace the judgment of the Church by approving ſuch as do but deal hypocritically.

3. And thirdly, This were as much as if the Levites ſhould all have been admited to attend on the ſervice of the Tabernacle of the Congregation from their very childhood, as well as after that they were come to years of diſcretion: for the caſe is juſtly paralel, as theſe Scriptures will prove, Levit. 8. 18, 19. 24, 25. and 1 Pet. 2. 5, 9. Rev. 1. 6.

Reaſ. For thus I compare them, All the Elect that are built upon Chriſt by a lively faith, are lively ſtones built up a ſpiritual houſe, an holy Prieſthood, to offer up ſpiritual ſacrifice, acceptable to God by Jeſus Chriſt, 1 Pet. 2. 5. & Chap. 1. 2.

So that all Beleevers are accounted as Prieſts, even form their firſt ingrafting into Chriſt by Faith.

But as there was Prieſts of divers Orders; ſo alſo ought the true Beleevers to be diſtinguiſhed; I compare therefore the newly converted to the Levites in their minority, till they came to years; and all the grown Chriſtians, that are experienced in the trade and practiſe of Chriſtianity, to the Levites, when they came to years of diſcretion: And all the Elders and Officers, elected by the Church, I compare to the Prieſts, the ſons of Aaron; and ſo the Miniſters to Aaron himſelf; and who knoweth but that the Lord Jeſus Chriſt will govern his Church after theſe examples paralel hereto, ſeeing the Apoſtle Peter doth thus compare them as reſembling the Prieſthood? 1 Pet. 2. 5, 9. & Chap. 1. 2. as hath been ſaid before.

4. And fourthly, This double Reception is clear alſo, in my apprehenſion, from the Apoſtles own words; Them that are weak (ſaith he) receive, but not unto doubtful diſputations; and therefore by conſequence not to act, or vote, or exerciſe power in doubtful Elections, and intricate buſineſs, which, for want of underſtanding, they are not able for, till their wits be exerciſed in ſpiritual things to diſcern both good and evil. It is not proper to admit them, or approve them as joynt Members of ſuch body politick, till all the reſt of the Members be in ſome good meaſure ſatisfied, both of their abilities ſutable, and of the ſincerity of their hearts and intentions for the good of the ſame.

But for further ſatisfaction, that theſe are no novel Diſtinctions or Diviſions of the Church, but of ancient uſe in the policy of the Churches in the primitive times: Conſider the words of Origen, alledged againſt the Remonſtrant, who recites the words of Origen to be theſe, to wit, That it was the cuſtom of the Chriſtian Teachers firſt to examine ſuch as deſired to hear them, of whom there were two Orders.

The firſt were Catechumeni, or beginners.

The other was of ſuch as were more perfect.

Among whom there were ſome or dained to enquire into the life and manners of ſuch as are admitted into the Church.

That they may baniſh ſuch from the publike Aſſembly, that perpetrate ſcandalous acts.

I ſay, Let it be conſidered, whether the policy of the Church in thoſe times was not juſtly paralel to that which hath been ſaid, and whether it be not alſo ſutable to the policy of ſome civil Corporations, who ought to be followed in all wiſe policies, that may tend for good of a body ſpiritual, as hath been ſaid.

Conſider therefore whether thoſe 〈◊〉 or [Beginners] of which Origen ſpake, were not like [Appren • io •• ] that had not ſerved out their time in a City or Corporation, and therefore had no voyce in Election of Officers as Majors and Aldermen, and thoſe of the Common Counce:

And ſecondly, Whether thoſe whom he ſpeaketh of, that were more perfect, were not like Free-men of a City, who have a vote in Election of Officers for the Government of the whole, and of a Common-Councel, &c.

And thirdly, Whether thoſe that were choſen and ordained out of that order, which they accounted more perfect, Whoſe office, to which they were ordained, was to enquire into the life and manners of the people, and to baniſh, &c. were not like the Aldermen and Common-Councel of a City, to whom all is committed?

And fourthly, Whether the Chriſtian Teachers of thoſe times were not over all, as Majors of Cities, who are choſen by vote of all the freemen, and of none but freemen; for Apprentices have no vote, till their freedom be examined, and approved likewiſe?

And the children of Light ought to be as wiſe in their generation as the men of this world; and the Church is compared to a City or Corporation:

So that the Paralels in every particular do hold correſpondency both with the Levitical Prieſthood, to whom the Apoſtle compares the Church,

And to the practiſe of the Churches in the Primitive times, is Origen relates them,

And to the Civil Government of Bodies Corporated,

And to the Reaſon and end of all Policy Civil and Eccleſiaſtick, to wit, the good, and benefit, and ſafety of the whole.

1. As firſt, Thoſe that upon profeſſion of the true Chriſtian Faith, and repentance for their ſins, and or a reſolution to amend their lives, are admitted to the Sacrament of the Lords Supper;

Are juſtly paralel to all the Levites, that, during their minority, were not admitted to attend upon the ſervice of the Tubernacte:

And they are juſtly paralel to thoſe that, in the Primitive times, were called Cateemement or Beginners:

And they are juſtly paralel to Apprentices in a City that have not ſerved out their time:

And they hold correſpondency with the Reaſon and End of all Government and Policy, which is the good of the whole:

For as the heir, ſo long as he is a child, differeth nothing from a ſervant, though he be lord of all, but is under Tusors and Governors, till the time appointed of the fat, her, as the Apoſtle ſaith in a caſe not unſutable; ſo for the veny ſame reaſon, there being a childhood and minority in [Grace] as well as [Nature,]

Reaſon tells us, that it is not fit, nor good, nor ſafe, nor likely to tend for the good of the body; that power of government, or vote in elections ſhould be committed unto ſuch, who are not yet capable of ſuch a buſineſs, or are doubted of, whether they do intend the good of the whole, no more then women are to have vote amongſt them, nor any ſpecified in theſe parallels inſtanced in.

2. And ſecondly, thoſe who are admitted, not only to the Sacrament, but to be incorporated as joynt members, of a particular Church, upon ſuch trial and approbation, as hath heerv ſaid,

And juſtly parallel to all the Levites, That being come to yeare of diſcretion, and gravity, were admitted to attend on the ſervice of the Tabernacle, if without blemiſh.

And they are juſtly parrallel, to thoſe in the Primitive times, that were more perfect then the beginners.

And they are juſtly parallel, to the freemen of a Citie, who have votes in Elections, and out of whom the Common Councel is choſen, as their repreſentatives; and to act for them as neeed requires.

3. And thirdly, the Elders choſen, by all the joynt members of ſuch a particular Church, and ordained; &c.

Are juſtly parallel to the Sons of Aaron, to whom belonged the Prieſthood, in a peculiar manner, above the reſt of the Sons of Levi, for they were anointed with the holy oyle, as well as Aaron, Levit. 8. 30, 31. and were ordained, and conſecrated to the Prieſts office.

And they are juſtly parallel, to thoſe that were choſen and ordained in the Primitive times, to look into the lives, and manners of ſuch as were admitted into the Church, and to baniſh, &c.

And they are juſtly parallel, to the Aldermen of a Citie or Corporation.

4. And fourthly, The Miniſters of the Churches, that are choſen by the Eldens, and all the reſt of the body, Numb. 4. 16, 17, 18, 19, 20, 27.

Are juſtly parallel, to Aaron the chief Prieſt, who figuratively repreſented the Lord Jeſus Christ, and governed, and miniſtred in his ſacred Name, and was above his Sons.

And they are Iuſtly parallel, to the teachers in the Primitive times, who were chief in government, as well as in all other miniſtrations, in the Name of God, and the Lord Jeſus Chriſt; and therefore are called Angels. Revel. 2.

And they are alſo parallel, the to Majors of cities; who though they are chief in power and command, yet it is by conſent, and according to the agreement; both of the Aldermen, and of the common Councel, who are choſen by the freemen as well as the Major, for the agitation and tranſaction of all their buſineſſe, for the good of all.

But it will be objected on the other part, that this publique profeſſion of faith, and repentance, and of a reſolution to amend our lives, and to walke worthy of ſuch vocation, will be thought too much, conſidering that many both men and women, are baſhfull, and timorous, and unfit to ſpeak, and declare themſelves in the open Congregation.

Anſw. I anſwer briefly, that they may come before hand to the Miniſters and Elders, and ſignifie their minds and deſires unto them, and deſire them to expreſs ſo much in publike on their behalf, to ſatifie the Congregation of their deſires and reſolutions, and of their repentance, and hope in theſe reſpects, and it will be ſufficient, that they teſtifie their aſſent to what they expreſs for them, and in their names and behalf.

And how can the whole Congregation be more eaſily ſatified in theſe reſpects, that men are cordial and ſincere in ſuch deſires, then by doing it publikely in the open Congregation, Who may all beare witneſs of ſuch profeſſion? and if they turn back, and live not ſutable in ſome good meaſure, they may all joyne in their publike cenſure, in like manner, as in their admittance.

And it cannot be denyed, but that which is the duty of every man and woman to beleeve, and do, before he approach to receive the Sacrament; That he ought not to deny, to profeſs in publike before all the Congregation, that are of that profeſſion, with whom he deſires communion.

And no man will deny, but that theſe enſuing duties are requiſite, and neceſſary to be beleeved and done, before we approach to this Ordinance.

1. Firſt, Repentance for all our ſins, with confeſſion of them, ſuch as have been notorious and publike, if they be objected againſt us, even in the publike congregation; with a reſoltuion to forſake them, and amend our lives, &c.

2. Faith is a neceſſary duty, before we approach to receive the Sacrament of the Lords Supper; for without Faith we cannot receive the things ſignified; we cannot eate the fleſh, and drinke the blood of the Lord Jeſus Chriſt, but by a lively Faith.

For the outward bread and wine, being but the Sacrament or Signe thereof, is not the thing it ſelf, that is thereby ſignified; for the one may be eaten by dogs and ſwine, but the other cannot, but by him onely that hath true juſtifying and ſaving Faith. And therefore this Faith muſt at leaſt be [profeſſed,] elſe the moſt charitable judgement cannot think them prepared for this ordinance, If they deny to profeſs it before the whole Church.

3. Thirdly, Love is alſo a neceſſary duty; Love unto God, and the Lord Jeſus Chriſt. And love to our brethren, and neighbours, and the whole Church of God.

For a true faith worketh by love; and he that loveth not, knoweth not God; for God is love, and he that loveth not his brother, abideth in death, &c.

And therefore no man is fit to receive the Sacrament, that is not reconciled, both to God and men, and in charity with all, as theſe Scriptures ſhew.

But it will be objected, that if all children of ſuch beleeving parents, who outwardly profeſs, that Jeſus Chriſt is the Son of God, muſt be admitted to the Chriſtian baptiſm; Then, all muſt be admitted without diſtinction: For all will profeſs, that they ſo beleeve, though they be never ſo wicked and malicious enemies to the Church of God, and even unto Chriſt himſelf; but our holy things muſt not be given unto dogs and ſwine, Mat. 7. 6.

I anſwer. True, if they be dogs or ſwine; that is to ſay, if they be ſuch, as bark againſt, and ſpeake evill of the waies of God, and of his Name and Truth, or of his Miniſters, or Diſciples, and Children, &c. for righteouſneſs ſake:

They may, and ought to be excluded from all ſuch priviledges, and their children likewiſe. Or if they be deſpiſers and ſcorners of ſuch holy things; turning with the dog to his vomit, and with the ſaw that was waſhed to her wallowing in the mire; they may be excluded, and ought ſo to be, if they can be proved apparently to be ſuch. But as the Lord inhibited the condemning of any man, or putting him to death under two or three witneſſes: yea, though one witneſs, might never ſo fully aſſert and aſſure it to the judgements of men, yet it muſt not ſtand.

Even ſo alſo, it muſt either be apparent, and clearly witneſſed. Or it is not ſufficient to exclude their children from their outward Ordinance; they themſelves being ſuch, who have been baptized in their minority: for they are no other but in like condition with grandchildren of godly parents, who are not approved as actuall beleevers, and yet their children are admitted unto baptiſme; If they be not ſo profane, as to account them dogs, or ſwine, &c. as hath been ſaid. If they turn not to be enemies to the Church of God. He that is not against us, is with us, ſaith Chriſt.

Object. But it will be objected; If the Root be not holy, how may we expect that the branches ſhould.

But the Apoſtle plainly aſſerteth it, that ſuch, whoſe parents are both of them unbeleeving, are unclean. Now this he only meaneth, that they are outwardly to be accounted unclean; for he doth not ſo judge, as if all were Reprobates, that are borne of ſuch parents, but that they are not to be admitted, as the children of the Church, to the outward priviledges, till their hearts be purified through faith in God, when they come to years: and therefore this Doctrine, is quite contrary to the Apoſtles aſſertion.

I anſwer briefly, That I liſt not to be contentious in this matter; for in this caſe, as no man ought to be compell'd to bring his children unto Chriſtian Baptiſme; ſo no man ought to be compell'd to Baptize any; but to doe in theſe things, as their charitable judgments ſhall engage them in conſcience of their duty unto God, and to their Chriſtian neighbours, and to the Church, &c.

For there is ſtrong arguments on both ſides, the quinteſſence whereof, I ſhall briefly propoſe on both parties, and leave them to their conſciences, to engage them to either, as they think beſt:

And firſt then, for anſwer to this precedent Objection, I do confeſſe that this argument were unanſwerable, if it were certain that the Apoſtle ſpak it, of ſuch beleevers, as have true viſible, ſaving, and juſtifying faith: and that ſuch as they can likewiſe demonſtrate for ſatisfying of the Church that they are ſuch beleevers.

But if the Apoſtle only mean it, of ſuch a faith, as upon profeſſion whereof, the Ennuch was admitted; to wit, a beleeving that Jeſus Chriſt is the Son of God. And that there is no name given under heaven, by which we can be ſaved, but the name of Jeſus Christ.

If ſuch as theſe, I ſay, be the beleevers, intended by the Holy Ghoſt in this place, then we remain ſtill, in the ſame dubitations as we were before. And ſo all that profeſs; yea, or do but confeſs, that Jeſus Christ is the Son of God, muſt be accounted in the judgement of charity, as born of God, becauſe that Fleſh and bloud could never have revealed ſo much unto them, as 1 John 4. 2. as Chriſt ſaid unto Peter.

Provided always, that ſuch their Profeſſion be ſerious and cordial, at the leaſt, outwardly.

Object. But it will be objected, That Abraham recived the ſigne of circumciſion a ſeal of the righteouſneſs of Faith, which he had when he was uncircumciſed, Rom. 4. 11.

Conſeq. Therefore it followes, That their Seal of the now Covenart, to wit, Baptiſme, ſhould not be adminiſtred unto any but ſuch, or to their ſeed, that have faith before, as Abraham had, to ſet this ſeal to.

Anſw. I anſwer, That this Argument migh likewiſe hold the better; If the Faith here ſpoken off, verſ. 3. were beleeving in God, to juſtification.

But it is but as the other before ſpoken off: It is but ſaid; Abraham beleeved God, and it was imputed to him for righteouſneſs. Now beleeving God, that what ever he promiſeth ſhall come to paſſe. And beleeving in God unto juſtification, are far different; for the Devils had the firſt but only the Elect do attain to the ſecond.

For even Abraham himſelf, as the Apoſtle ſaith, was juſtified declaratively by works, and not by faith onely; Namely, when he had offered his Sonne upon the Altar, James 2. 19, 20, 21, 22, 23, 24.

Conſeq. Therefore it follows, that this faith alſo, though it was imputed unto him for righteouſneſs, and ſhall alſo be imputed to all that ſo beleeve God.

Yet it is of it ſelf but a bare hiſtorical, and only an outward hiſtorical profeſſion in the ſight of men, and it is no more but ſuch as the devils have, and therefore tremble; but it is not ſaving and juſtifying faith, till men can apply the promiſes of God, through Jeſus Chriſt, peculiarly to themſelves, as to beleeve that God is [their God,] and that Chriſt is [their Saviour,] which many of the Elect can hardly attain to till their death beds, their faith is ſo weak; but we muſt not deſtroy their weak faith, for whom Chriſt dyed; we muſt not quench any ſmoaking flax, nor break aſunder the bruſed reeds, nor turn aſide that which yet halteth out of the way; but it ſhould rather be healed, or bound up, or blown, and kindled by all ſuch Ordinances, as might incourage them to hold on, or that might ſtrengthen their faith, for they ought to be dealt with as [children,] by ſuch doctrines and principles as are accounted the firſt principles of the Oracles of God, becauſe they have need of milk, more then of ſtrong meat; and what is Baptiſm, but one of the firſt Principles? as Heb. 5. 12, 13, 14. & Chap. 6. 1, 2. Yea, Baptiſm is ſuch an Ordinance as the Apoſtle Paul aſſerteth plainly, That he was not ſent to baptize, but to preach the Gospel; accounting Baptiſm a more inferior Ordinance then preaching of the Word, though they ſometimes miniſter it.

For the Miniſtry of the Word is a more ſpiritual Ordiance and Miniſtration, for it is not Baptiſm that now ſaveth us, to wit, not the putting away of the filth of the fleſh, (which is but the outward ſign) but the anſwer of a good conſcience, when our hearts are purified through faith by the Holy Ghoſt.

And the Word is called, the Word of Faith which the Apoſtles preached, and they did attend more conſtantly on the Word, and commanded others to adminiſter Baptiſm that were of leſs eſteem for the Miniſtry of the Word, that they might not be hindred neither by that, nor by ſerving of tables, from that ſpiritual Ordinance for the ſaving of ſouls.

And it is plain from John the Baptists Confeſſion, that even his Baptiſm was far inferior to that of Chriſts by his holy Spirit; and it is plainly ſaid, that there went out unto him Jeruſalem, and all Judea, and all the region round about Jordan, confeſſing their ſins; yea, ſuch whom he accounted generations of vipens were likewiſe baptized of him; for by a continued diſcourſe by way of admonition he ſpeaketh (even to them) ſaying, Verſ. 11. indeed baptize [you] with water to repentance, &c. I Mat. 3. 5, 6, &c.

But it may be objected, That even John the Baptiſt propheſied of Chriſt, that he ſhould baptize them with the Holy Ghoſt, and with fire, and ſo he alſo did within a few days after his aſcenſion; and that his fan is in his hand, and that he will throughly purge his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable fire, as Verſ. 12. And therefore it follows, that though John admitted all that came in a promiſcuous manner, yet Chriſt will purge more throughly, and blow away the chaff, when he hath gathered his wheat; and therefore it appears, that it is his mind that his floor ſhould be throughly purged, and all his wheat garner'd.

I anſwer true, but heed muſt be taken, that none of the wheat be loſt; it were better to retain the chaff and all, then loſe any wheat; and there is ſometimes wheat ſo clothed with the chaff, that it cannot be unclothed by the threſhing inſtrument, but it will appear like the other chaff; and again, there is ſome other chaff that is ſo like wheat, that you can hardly diſcern it, till you know it by the weight; and ſo it is likewiſe with men not infallibly guided, they cannot diſcern to judg at all by the Rule of Certainty, and therefore of neceſſity they muſt only judg by the Rule of Charity; Till the Lord himſelf ſhall come, and ſit as a Refiner and Purifier of ſiver, and ſhall reſtore all things, as Mal. 3. 3. & Chap. 4. 5. 6. I mean, in Spirit, firſt, to reſtore all things before that great and fearful Day of the Lord, for every mans work ſhall be tryed by fire, to wit, [the fire of his Spirit,] of what ſort it is; and this Day of the Lord is near at hand; the fire is a little already kindled, and the light thereof doth a little ſhine, but our groſs combuſtibles are long in kindling, and there is much water caſt upon them by ſuch who ſhould blow them to make them flame, yet ſuch waters ſhall be dryed up to their prejudice and loſs, though they may be ſaved themſelves.

It will be objected, That the promiſe runs both to Abraham and his ſeed, and therefore the ſeal of Circumciſion muſt needs be applyed to all Abrahams ſeed in their generations, till the coming of Chriſt, who was that peculiar Seed, in which all Nations, yea all families of the earth ſhould be bleſſed: But now the promiſe, and ſo the Covenant runs, but to them and their ſeed that are of the faith of Abraham, who, in that reſpect, is the father of us all; they that are of faith, the ſame are the children of Abraham; but not the other.

Argu. But wicked men that have lived all their life long where the Goſpel hath been preached, and yet live not only as Infidels, but rather like Athiſts: How is the Promiſe and Covenant properly ſealed unto them, or to their ſeed, ſave only ſo many of them as the Lord our God ſhall call? How ſhall it ſo, ſo much as ſeem 〈◊〉 , to apply it to their children, eſpecially conſidering they do it but of cuſtom, more then conſcience, when they bring their children? And this cuſtom was, it may be, chiefly incur'd by the Laws and Canons of the Church formerly in uſe, to which impulſive means was adjoyned; ſo that if they had not brought them, they might, for ought they knew, have been excommunicate both out of Church and Markets, for ſo far the Excommunications, after Aggravations, were extended; and how then ſhall we know their deſires to have them baptized now are ſo much as cordial, much leſs can it be known that they are ſo much as meer hiſtorical Believers, that continue ſo obſtinately prophane after ſo much preaching, which they have long heard, and the Goſpel read, which all that were ordined to eternal life, believed at the firſt preaching of it in the primitive times, and how then ſhall we ſo much as think that they believe the Scripture, or any ſuch thing, as ſalvation in Chriſt, either temporal or eternal?

Anſ. I anſwer, What know we but their children are elected, and are of thoſe to which God will ſhew mercy: What know we, but ſome of their Predeceſſors were ſuch as loved God, and kept his Commandments, and therefore the Promiſe of ſhewing mercy unto thouſands in them that ſo do is ground of hopes unto them, Exod. 20.

And beſides, the Promiſe runs but to the children of Believers, that are of Faith, for thoſe only are the children of Abraham; and then it will neceſſarily follow, that ſo many of thoſe children of Believers that prove not Believers, but prophane, muſt not have their children baptized, no more then the other, till they come to years, and do deſire it themſelves being Believers alſo, which will condemn ſome Independents practiſe, and enforce them to yield, either to the one or the other; or at leaſt wiſe, that if ſuch as bring their children to be baptized, can but prove that any of their Predeceſſors, even to a thouſand generations, have loved God, and kept his Commandments, they muſt bantize them, as well as ſuch children of prophane parents, that were both born, and educated under faithful Parents: for their profanneſs is ſo much the more groſs, and obſtinate, and incorrigible, by how much better means, and cauſe they have had of amendment of life; And therefore grant the one, and you loſe the other.

Object. But it will be objected, that all that were baptized in the Primitive times, as Act. 2. 41. were admitted likewiſe unto all Ordinances, if at years of diſcretion, as Act. 2. 41, 42. it is ſaid, that They that were baptized, as verſ. 41. continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip; and in breaking of bread, and in prayers, as verſ. 42, &c.

Conſeq. Now then it will neceſſarily follow, that none were admitted unto baptiſme but that were likewiſe admittable unto all Ordinances, if at years of diſcretion, and therefore none ought now to have their children baptized, but that are admitted one or both parents to the Sacament of the Supper. Conſidering both Ordinances are alike ſacred, as appeares from theſe Primitive examples.

Anſ. I anſwer, true; and ſo we ought to account them, in reſpect of adminiſtring them to any at years of diſcretion. And as for the childen of ſuch; If you grant the one, the other is confeſſed.

But the difference ſtill doth hold, as before, whether men ſhould be admitted, and their children likewiſe, upon profeſſion of faith meerly hiſtorical, or upon the holding forth of juſtifying faith, as viſible beleever Concerning which, I am of opinion as is before ſhewed, but deſire that both parties, might in this reſpect, without offence, or hart-burnings each unto others, walk in love, and by the Rule of Charity, without judging or cenſuring each other, as every man thinketh, and is fully perſwaded in his own heart, as before God, and not as following men though never ſo eminent in other reſpects; for they are not infallible. And this is certain, that we read not in Scripture, of any at all, that deſired baptiſme that were put put back; And it is not ſafe to act on principles, that are not grounded there; but on the other part, all that gladly received the Word, without any more trial, even three thouſand ſouls were added to the Church in one day, Act. 41. they had no time for any great trial of ſo many.

But the the arguments being ſo ſtrong on both ſides, eſpecially concerning baptiſme, ſo that many godly and grave Divines, and holy men, are fully perſwaded in their very ſouls and conſciences, that they ought to doe the quite contrary one to the other in this reſpect.

It therefore followes, that neither of them ought to compel each other to their own principles nor ways herein, neither ought the Magiſtate to authorize the one againſt the other, but leave them both at liberty in theſe reſpects, to be ſtricter or remiſſer, as they think they ought; ſeeing a full, and clear, and ſatisfactory reſult, cannot eaſily be produced from ſacred Scripture, to which all muſt neceſſarily aſſent unto. For to Impel unto either, by Civil power, were manifeſt tyranny over the very conſciences of the one, or the other; and therefore ought not to be done; but as they tender the wrath and diſpleaſure of God, and will expect his judgement who having begun, will alſo make an end, Deut. 32. 41, to 44. & 1 Sam. 3. 12, 13, 14, & Pſ. 2. If ſuch be of the ſeed of the Jews (ſpiritual Jews I mean) See Eſter 6. 13. for he is not a Jew that is one outward, as Rom. 2. 28, 29.

I have more particulars to propoſe betwixt them, tending to unity, concerning other points wherein they are at variance, which I could not conveniently include in one volumne; as the caſe ſtands with me at this time: But I purpoſe (God willing) with all poſſible ſpeed, to put them forth; propoſing them as (in my apprehenſion) an infallible reſult from ſacred Scriptures, clearly deduced; by unanſwerable arguments.

1. What kind of Civil Government was commended to the Jews, by the Lord himſelf, as the beſt form, or way of Government for them to eſtabliſh in their Common-wealth, of all other, who were his peculiarly beloved people above all the Nations under heaven.

2. How far forth the Magiſtrate ought to compel by force and power, to the keeping of the Law; to wit, the Moral Law of God. And how far forth it is not lawful to uſe any force in that reſpect.

3. What is the beſt Rule to obſerve, and uſe, and the moſt proper and warrantable, to aſſure an honourable, and liberal maintenance to all Godly and faithful Miniſters of the Goſpel of Chriſt.