not the will of our heavenly Father that we should study the things that make for peace and that might provoke unto Love Not unto Wrath nor to enmity nor hatred but that which is the end of the Commandment and the very life and strength of all Community and of the Commonwealth yea the happiness and felicity of all Kingdoms yea Governments whatsoever Civil or Ecclesiastical and the subjects thereof And it is the onely or at least the chief sign of the dwelling of God either in or amongst us If we love one another God dwelleth in us and his love is perfect in us for God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 12 16 20 21. And not onely so but it is a token of his blessing likewise for there the Lord commandeth the blessing yea even permanent blessing and that the chief of all to wit Life for evermore that is to say where there is unity of brethren and that they dwell so together Psa 133. and continue in their love And though it be true that in some good measure the Spirit of life from God is already entred into the two Witnesses and they are creeping up to stand upon their feet so that great fear is in measure faln upon them that saw and insulted over them as Rev. 11. 10 11. Yet let us never expect the approbation of God and to be called up to heaven nor to ascend in a cloud to such eminent respect in the Church universal which is meant by Heaven Vers 12. till faith and love which are the two proper and essential witnesses that are here meant be inspired into us by the Spirit of life from God and shall raise and advance us who are but the subjects in whom they recide and who are but the instruments in whom they act as a visible express of their invisible power and nature c. for the glory of God and the terror and amazement of all his adversaties for it is by faith if we prevail with God or do any thing worthy of respect with him or in the sight of men as Heb. 11. And faith worketh by love And he that beleeveth hath the witness in himself See 1 John 4. 7 8. So that if these two Witnesses be inspired into us and we be acted by them it will be indeed to the terror and amazement of all our enemies that are enemies of God And there shall be such an earthquake in the same hour as shall affright a remnant who shall give glory to the God of Heaven And we shall bear a part in that triumphant song Vers 15. to 18. And therefore Edifying one another in Faith and Love which are in Christ Jesus ought to be the end and chief endeavor of all our business in Church affairs as it is the end of the whole Law and as I hope in God it shall be mine Who am Your Brother in the Lord Jesus Ellis Bradshaw The Contents COntaining by way of preambulation the grounds and Rules according to which the following Discourse is held forth drawn from the end of the Commandment Which is love out of a pure heart and a good conscience and of faith unfeigned Pag. 1. 2. 3. 1. First shewing the end of the Commandment to be better in value and more to esteemed then the means to accomplish it and therefore ought to be chiesly eyed in all the way that leadeth thereunto 2. Secondly the Illustration and application of the foresaid end of the Commandment prescribed as foure Rules to try all Laws Arguments Doctrines motives by â—hether they lead properly to the end of the Commandment yea or no that so we might embrace or avoid them as we ought to do Pag. 4. 5. 6. 7. 3. Thirdly four grounds and arguments drawn from Scripture as intending and tending to a Reconciliation of the Churches of God in respect of the Government and Discipline there of Pa. 7. 1. The first from the lawfulness of Chastity or Marriage Pag. 8. 9. 2. The second from the lawfulness of community of goods amongst such who can so agree or the claiming of propriety amongst such who cannot Pag. 9. 10. 3. The third from the lawfulness of fasting and prayer or of eating and drinking Pag. 10. 11. 4. And the fourth from the lawfulness of such who think they ought of being of the strictest Sect of the true Religion such as were the Pharisecs or one more remisse such as was the Scribes Pag. 12. Intending chiefly hereby to clear that no man ought to blame anoother for being more strict and conscientious then he himself 〈◊〉 or it may be needs or ought to be his calling of God not ingaging him to it as it doth the other being bound in spirit to the quite contrary and in conscience both Pag. 12. And one the other part That those that are stricter ought not to blame such as are more remiss in some respects because for ought they know they are so ingaged and called of God and either bound in conscience or bound in spirit within their own Sphere Pag 12. Conseq The consequence where of being to this purpose That they ought not therefore to compel each other unto conformity either to the strictness of the one or the remisness of the other proving that the Magistrate ought to tollerate or suffer both and not to ingage them one against the other Pag. 12. 4. Fourthly The application of the aforesaid grounds and arguments to the matter in hand to wit to the Churches and the government thereof Pag. 13. 14. 15. 5. Fiftly First the application of the aforesaid grounds and conclusions by way of just reproofe unto both parties because they do not agree and live and love and carry as brethren Pag. 15. For which end the Rule of Charity is proposed and a little proscsecuted Pag. 16. 17. 18. 2. The punctual application of the precedent conclusions are briefly asserted first to the one and secondly to the other and a general consequence concluded thence Pag. 19. 6. An objection proposed and answered at large to wit that seeing Presbyteries plead that Independents Rules and ways of discipline are not more strict but more remisse and loose in many respects giving way for liberty of all Religious without controule by the Civil State as so they speak of them Pag. 19. It is answered at large That the Rules and Principles according to which they engage to act are manifestly stricter and lawfully too in divers particulars which are held forth in several assertions wherein likewise they are engaged in duty and conscience so to do Though it is not denyed but many Presbyterians are engaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present P. 20. 1. It is asserted That they are justly stricter with whom they do incorporate and joyn themselves in Church policy because that so far forth as their joyning together hath respect
by way of Result and then Objections answered concerning this main difference about admission to the Sacraments and other particulars before named to the end of the Book FOrasmuch as the Author doth in all things hold forth Charity which is the bond of perfectness Col. 3. 14. and that we are bound to prove all things hold fast that which is good 1 Thes 5. 21. Therefore I say unto the ensuing Treatise Imprimatur THEODORE JENNINGS August 9. 1649. An Husbandmans Harrow to pull down the Ridges of the Presbyteriall Government and to smooth a little the Independent that both they and others might walk together upon plaine Scripture grounds without stumbling on the Ridgeness of either or both 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 absteniâ—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 â—â— 1 Cor. 7. 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 Vriah 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
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
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 iâ— 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
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