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
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 Vzziah 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 brest-plate 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
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 accoâ—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 Vzza 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
AN Husbandmans Harrow to pull down the Ridges of the PRESBYTERIALL GOVERNMENT and to smooth a little the INDEPENDENT That they and others may walk together upon plain Scripture Grounds without stumbling on the ridgedness of either or both Containing divers new and unanswerable Arguments properly deduced from Sacred Scriptures to this purpose that have never yet been proposed by any on either partee Which induceth the Husbandman to make thus bold whether welcome or no. And having prooved also the said Scripturall Arguments that like teeth of steel they will pull down the Ridges before they break or bend having been forced to try them upon ridged lands because he could not walk upon either of their grounds without stumbling on the Ridges Written by ELLIS BRADSHAVV of the Parish of Bolton in the County of Lancaster Husbandman LONDON Printed for the Author and are to be sold at the black spread Eagle at the West end of Pauls 1649. To the Reader BEloved Brethren Who ever you be that shall read or hear and understand those things that are here exprest I desire briefly in the name of God and the Lord Jesus Christ to admonish and exhort yea to kindle and incourage you in the ways of truth of meekness and of righteousnesse as Psal 45. Hebr. 1. But to danke and daunt and discourage the adversaries in every respect wherein they doe oppose or exalt themselves against the Lord Jesus or against his Scepter yea against his Kingdom against his truth and meekness and righteousnesse as Hebr. 1. 8 9 c. For the time is come that he hath taken to himself even his great power and hath in measure raigned as Revel 11. 17. Nay there is heard already even a loud voyce saying in heaven to wit in the Church Now is salvation and strength and the Kingdome of our God and the power of his Christ for the Accuser of our brethren to wit Sathan is already cast down which accused them before our God day and night as Revel 12. 10 11 12. And they have in measure alredy overcom by the bloud of the Lamb and by the word of their Testimony And if you aske who that have thus overcome They are plainly noted what stamp they are of For they are of such as have not loved their lives unto the very death This is their stamp and let it be their Motto for there is none more proper neither any more precious or truly honourable amongst the Sons of men And therefore rejoyce ye heavens to wit yee Churches and ye that dwel in them But wo be to the inhabitants of the earth and of the Sea for the Devil himself is come down unto you and that having great wrath knowing that he hath but a short time till he must be inclosed and chained up in the bottomless pit for a thousand years as Chap. 20. 1 2 3. for he must be shut up and a seale set upon him that he shall deceive the Nations no more till the thousand years shall be fulfilled though after that he must be loosed for a little season And therefore to dank and dant and discourage the Adversaries and for terror and amazement even to the people of God yea such as fear his Name whether they be small or great Lest they should be ingaged on the adversaries part against Michael and against his Angels as Revel 12. 7. Even against him I meane That is the first and the last that liveth and was dead but that is now alive for evermore Amen who hath the keys of hell and of death Chap. 1. 17 18. Yea for terror unto such as shall ingage against him I might write a Book not only within but on the backside like that spoken of in Ezekiel And all full even of bitter lamentations and mournings and woes Though it is doubtful it should but be in vain to the most part For even the people of God that are his Elect and precious are many of them grown even secure and careless yea dull and uncapable of any deep impressions either of fears or hopes And they are too apt either not to hear or when they have heard to let the wordsslip as Heb. 2. 1 2 3. and so incur to themselves so much greater judgements unless they repent And therefore woe woe and alass for ever to all that do but neglect much more that despise so great salvation Hebr. 2. 3 4 to 9. Yea woe woe and alass for ever to the inhabitants of the earth that forget God And above all unto them that in measure know God and yet in no measure will glorifie him as God neither are thankful but become vaine in their imaginations c. as Rom. 1. 21. Yea who have changed the truth of God into a lye and worshipped and served the creature yea any creature more then the Creator who is God indeed blessed for ever Amen Yea Woe woe and alass for ever unto those who not likeing to retaine God in their knowledge nor in their minds and thoughts he shall give them over to a reprobate minde to doe those things which are not convenient being filled with all unrighteousness c. as the particulars are enumerated Rom. 1. 28 29 30 31 32. Yea Woe unto the world because of offences And though it must needs be that offences shall come yet woe unto such by whom they come It were better for them that a Mill stone were hanged about their necks and they were cast into the Sea then that they should offend but one of the least of those little ones ' that beleeve in Christ as Matth. 18. 3. to 14. And what ever men thinke yea though they care not to despise or offend and reproach yea even murther and destroy and seek to root out even the very names and posterities of any such little ones that beleeve in Christ making no more account of the killing of such then of so many Fleas Yet It is not the will of their heavenly Father that so much as one of these little ones should perish as vers 14. And therefore it is that he doth admonish us how to deale with such if they trespass against us vers 15 c. For precious in the sight of the Lord is the death of his Saints And he will doubtless preserve their souls though cruel Cains shall destroy their bodies yea he will doubtless preserve the faithful and plenteously reward every proud doer But let it admonish such who are faithful and that obey his voyce to take heed unto themselves and if their brethren sin against them tell them of their faults and if they repent forgive them c. yea though seven times over in one day as Mat. 18. For we are not allowed to hate our brethren in our hearts but to tel them of their faults plainly Neither is it lawful to judg and censure them as Rom. 15. 4. 7 10 12 13 19 22. Chap. 15. 1 2 3 5 6 7. according to appearance but
righteous judgement We are not allowed to account them as enemies but to admonish them as brethren yea though they so far disobey even the Apostles sayings as that we are necessarily ingaged to Withdraw from them as 2 Thes 3. 6. And therefore woe unto such what ever they be whether Presbyterians or Independants that shall resist the truth of which they are convinced and shal through partial respects to their own parts seek the destruction either of other and remain implacable and malign and hate and despise their brethren because in every respect they cannot accord to be of their minds nor walk with them just in their ways when yet not withstanding if partiallity do not blind their eyes they may both see faults in their own ways in which they are engaged which no engagement ought to bind them to maintain or abide in after they are discovered but they ought freely to confess their faults each to others as James 4. 11. 12. Chap. 5. 16. being convinced of them and both of them ought to consent freely to the wholesom words of our Lord and Saviour even Jesus Christ and to the doctrine which is according to godliness not to teach otherwise but if any do the Apostle telleth us plainly and we are apt to beleeve it That such are puft up and know nothing but dote about questions and strifes of words whereof cometh envy strife railing evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness And biddeth Timothy from such to withdraw himself as 1 Tim. 6. 3 4 5. And we are apt to do as he advised Timothy for if it was good for Timothy it is in all liklihood good for us also and how shall we think such men honest that will not approve of the things that are honest as the Apostle injoyneth them in another place For it is not enough not to oppose or resist and speak against such things but they ought to approve them and testifie their assent and agreement thereunto so far forth as they are apparently honest or true c. else they do implicitely oppose and resist them or shew their unwillingness to embrace and obey them and that they are stubborn and rebellious and even at enmity with God in those respects because he crosseth them even in their own devices and ways c. And doubtless many good men in these our days are deeply engaged in this very sin and yet we are not allowed to judg and censure them as enemies and Apostates but should love and pity and pray for them considering our selves as also subject to the same failings Beloved Brethren The Scripture is clear concerning Jonas that he was a Prophet of the Lord and was immediately called and sent of God as a choyce and famous man to prophesie against Nineve and yet because that he knew the goodness and mercy of God and that upon repentance he would pardon he was unwilling even to preach the preaching which the Lord commanded him in all likelihood lest his future prophecying should be the worse credited and how rebelliously he carryed and demeaned himself till he was forced through extremity by the power of God to submit unto him and humble himself and out of the belly of hell even to cry unto him And after all that being but a little afflicted for want of the gourd how passionately angry and teeny he was and durst profess stubbornly even in the presence of God speaking it vocably unto him that he did well to be angry even to the very death like a man desperate and as he had been at enmity even with God himself and yet he was doubtless a man inspired with the Spirit of God and very intimate and familiar with him Look for this Jonas 4. And therefore strange is the temper and natural frailties and dispositions by nature of some good men Nay who can we read of almost in Scripture though never so holy and fully inspired but we may read likewise of their failings and infirmities and of some of their gross and notorious sins as David in the matter of Uriah Peter in his dissimulation and building up that by his practise which he destroyed by his doctrine and Paul had his infirmities and Pricks in the flesh after his conversion and calling to the Ministry Elias also was a man subject to like passions as the Apostles were who confessed themselves subject to like passions as others Acts 14. 15. and yet they were men full of faith and of the Holy Ghost so was Barnabas so was Peter so were all the Apostles and many others in whom we might instance and it would be useful to determine from murder or hating of their brethren which is no better then man-slaughter as 1 John 3. 5. which many are too apt to take liberty to do because they see some faults and miscarriages in them as if it were a ground fully sufficient to excuse their malice because they have some spots yea some flesh as well as spirit And they will not beleeve that any such have the Spirit of God because they have also a spirit of flesh a Law in their members by which they are led captive against the Law of their minds for they will not consider that they have but the Spirit of God in measure And that it is needful they be sometimes left to their own strength that they might remember and freely acknowledg by whose strength they stand and give the glory to God for who is there but is apt to think that their mountains are made strong so that they shall never be moved and to judg and censure and condemn their brethren and say of themselves like the proud Pharisee We are not like other men If they should not sometimes have pricks in the flesh and messengers of Satan sent to buffet them a little matter will puss us up and therefore it is that the Apostle admonisheth that he that thinketh he standeth should take special heed lest he fall For by how much the more confident any man is in his own strength by so much the more likely he is to fall And by how much the more severe rigorous censorious or uncharitable any man is in judging of others by so much the more likely and sure he is so to fall himself as to be justly culpable of the same or worse then those whom he judged condemned and censured And therefore it is That Christ himself hath admonished us Judg not that you be not judged Mat. 7. 1 2 c. Rom. 2. 1 to the end Chap. 7. and Chap. 14. And should not they that are strong bear the infirmities of the weak but they must please themselves Should not every one of us please his neighbor in that which is good to edification as Christ himself also did Rom. 15. 1 2 3. and Chap. 14. and 1 Cor. 16. 14. Is it not the advice even of the Holy Ghost Is it
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
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
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
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
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
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
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 FINIS