all may erre and every one hath erred and it may be doth erre in some thing or other Then all and every particular man ought to fear himself lest he also do erre and that in such particulars wherein he thinketh that he justly opposeth and condemneth others And ought to search the Scriptures and to search the meaning of the Spirit even in the Scripture it self and to be sure of that before he be too confident and surious in opposition or judging of others as Hereticks c. He that thinketh he standeth take heed lest he fall He that thinketh he knoweth any thing knoweth nothing yet as he ought to know saith the Spirit of God Then we ought therefore to put on Charity which is the bond of perfectness and not to break off Love but upon sure grounds that they are enemies of God whom we so judge and censure c. But for more punctuall applycation of these precedent conclusions unto both Parties to wit to the Independents and Presbyterians I shall briefly assert these cleare consequences from the aforesaid grounds first to the one and then to the other And first then to the Presbyterians I assert as followeth in behalf of the Independents 1. That it is lawful yea and the bounden duty of some men to binde themselves to a stricter discipline then others need or ought to do The one being quallified through the grace of God and fitted for it and so manifestly ingaged and called of God so to do for the time present whiles they think they ought 2. To the Independents that the Presbyterians not being so qualified or disposed or called through the grace of God but manifestly ingaged to the quite contrary And as is it were bound in spirit within their own sphere or place or calling or way c. ought so to continue whiles they think they ought till they be convinced from Scripture grounds that it is their duty and that they are called of God to a stricter Rule and way of Discipline then they yet do practise or can freely embrace or engage to indure as witness the foure precedent examples Consiqu And therefore it followes That a stricter Discipline ought to be tollerated by the Civil State that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to do it provided alwaies that they do not offer to inforce others unto their way but only the freedom and liberty of themselves and of their own c. then ought to be imposed and made as a general and binding rule and way of Government to which all must necessarily be ingaged in or bound unto as hath been said before Object But it will be Objected seeing I propose this Assertion to the Presbyterians in behalf of Independents that it will be necessary that I shew wherein the Independents rules and ways of discipline are stricter then theirs for they are generally accounted by the Presbyterians more remiss and loose in many respects giving way for libertie of all Religions without controule by the Civil State as so they speak of them Answ I answer that their rules and principles according to which they engage to act are manfestly stricter and lawfully too in divers particulars wherein I shall briefly instance And wherein I thinke they are likewise ingaged in duty and conscience so to do though I will not deny but many Presbyterians are ingaged in conscience to do the contrary and are fully perswaded that they ought so to do for the time present 1. And first they are stricter with whom they incorporate and joyn themselves in Church policy And so far forth as any particular Church is politically joyned for the government thereof and for the good of the body in every respect A Church can never be too strict but the stricter the better and the more likely it is to be well ordered and governed and built both in faith and love and all other graces and vertues whatsoever that may tend for the benefit and good of the whole And therefore their principles are to admit none to be incorporated with them but men of approved fidelity Because according to their princples they having liberty and power in all Church affairs that are of joynt concernment and that respect them all as in Elections or Ejections Admissions or deprivations Receptions or Rejections Receiving in or casting out from amongst themselves they all having interest as members of the body have liberty and power for vote or sufferage as they are bound in conscience and can see just cause and render a reason of their faith hope or desires therein grounded upon Scripture evidence as so they ought to have They I say according to their principles having this power and liberty c. are bound to be strict with whom they incorporate and joyn themselves Lest by sway of vote things should be carryed Antichristian-wise to the dishonour of God and of the Church c. by male administration of all the Ordinances that concern them all to be carefull of in the sight of God For if men be admitted to have vote in Election of Ministers and Elders and Deacons c. that are not approved for ficelity and fitness to discern in some good measure whether they be men of good and honest report and full of the holy Ghost and of wisdom suitable for such a place they may cause the Election and Approbation of such as will defile the Church with corrupt doctrine and unsound principles and ways and manners to their own destruction And therefore all that are accounted to be truly religious are not fit to be incorporated as members of the body to have liberty and power in such respects till they come to ripeness and maturity of judgment in spiritual respects In like case as the Levites though they all were given as a gift unto Aaron and to his sons to do the service of the Tabernacle of the Congregation yet they were not to administer and wait on the service of the Tabernacle but from twenty and five years old and up wards And from the age of fifty years they were to cease waiting on the service thereof and should serve no more as Numb 8. 24 25 26. Clearly implying That onely in case of ripeness of judgment and ableness and fitness for such a business they ought to be used and admitted c. but not otherwise least they spoyl the Government of Discipline and Service that belongs unto them However notwithstanding all that are accounted to be truly religious ought to be admitted unto all the Ordinaces yea even to the Sacrament of the Lords Supper though never so weak in understanding and knowledg as all the Levites even during their minority yet Aaron was appointed to bring them with him for they might be present though they did no service And through they might not administer and do the service of the Tabernacle yet they might be admitted to come neer with
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
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
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
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
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
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