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
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
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
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
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 Apprenâ—ioâ—â— 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