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
That we are made partakers of the godly nature 2 Pet. 1. 4. and have in some measure even the mind of Christ and the spirit of Christ though yet but in measure because of our finite capacities whereas in Christ even the fulness of the Godhead dwelleth bodily or rather essentially Therefore it follows That what ever Arguments or Laws or Doctrines make against Faith or that but tend to the weakning thereof or that would hinder our edifying and being built up in faith and love which are in Christ Jesus should utterly be rejected as ungodly unjust untrue opposite and contradictory to the Law of God and to his Sacred Word which is one and cannot be broken nor alleged properly for such an end And therefore these foure Rules may stand as cautions that we admit not any thing contrary hereunto though it should be urged and presented to us or proposed or commanded in the name of God or as being grounded on his sacred Word For it it crosse or oppose or would deprive us or make void to us this end of the Commandement to wit Love out of a pure heart and good conscience and faith unfained it is false and wicked and that which will not stand with the Law it self and therefore ought to be rejected of all good men And therefore with full purpose to keep to these Rules as the end also of what I do intend I shall further propose these ensuing Grounds and Arguments both as intending and tending to a Reconciliation and full Agreement of the Church of God in respect of Government and the Discipline thereof as hereafter follows 1 Ground is That it is lawful yea and the bounden duty of some men and of some women to be more abstenious from things lawful in themselves and to bind themselves to a stricter Discipline then others need to engage themselves or be bound unto or be absteniâ—us from Reas For it is the duty of some men and of some women to make themselves chaste for the Kingdom of Heavens sake Mat. 19 â—â— 1 Cor. 7. For the Kingdom of heavens sake that is to say That they might be more free both from the cares of this life and from all carnal engagements or disturbances or distractions and inducements whatsoever that might either trouble or molest them or engage their mindes or withdraw their affections or hinder their devotions both of bodies and spirits in respect of God But that they might fully consecrate and devote themselves both soules and bodies to the sacred government of his grace and spirit that the Kingdom of God by his grace and spirit might have full scope and dominion in them both of their soules and bodies and that they might more freely attend and waite on the Lord without separation or without disturbance or cumber or distraction by any meanes But might glorifie God both in their bodies and spirits And that with all their hearts with all their souls with all their minds and with all their strength as so the Law of God requires they should For this is the measure of our love to God that the Law requires and that Christ exemplified and commanded likewise that he that can receive this should receive it And it is also the Apostle Pauls advice by the spirit of God as better for such who can abstain that they should not marry if they had power over their own wills that is to say had they gift of continency as Matth. 19. 10 11. 1 Cor. 7. 37 38 39. 40. and this also the Apostle exemplified and wished that all men were even as he himself in that particular And thus therefore I hope that no man will deny but that it were better for some both men and women such especially who have the gift of continencie to abstain from Marriage and make themselves chaste for the Kingdom of Heavens sake but that they may thus doe It is good for such not to touch a Woman as 1 Cor. 7. 1. And yet for all this Marriage is honourable amongst all men and is ordained of God And some are called of God to that estate and do in that estate live a holy and a blameless life Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters Gen. 22. 24. Of whom it was witnessed That he had pleased God and that he was therefore translated that he should not see death Hebr. 11. 5. And it was lawfull for Peter to lead about a wife a sister and so for the brethren of the Lord and Cephas And Zachary and Elizabeth were both righteous before the God walking in the Commandements and Ordinances of the Lord blameless as Luke 1. 5 6. And David was a man after Gods own heart save in the matter of Vriah and yet had many Wives and Concubines And Adam in Innocency before he sinned had his wife and was commanded to be fruitfull and multiply and replenish the earth c. And how else should men be multiplied and succeed c. but by means of procreation as God hath ordained and appointed and called men as doubtless he hath some after this manner and some after that For it were a wicked Antichristian Doctrine to forbid to marry or to command to abstaine from meats which God hath commanded to be received with thanks-giving 1 Tim. 4. 3 4 5. But such who are so called and inclin'd for marriage are not very suitable for consociation with such-as make themselves chaste nor they for them in these respects 2. And secondly It is lawful for some to give all their goods unto the poor and to give their bodies to be burned 1 Cor. 13. 3. And in case when called of God and required so to do it is their duty For the young man in the Gospel ought to have done so as Christ advised him that he might be perfect And it had been good for him so to have done for in consideration thereof he might have had treasure in heaven and have followed Christ Math. 19. 21. And also Whosoever will save his life when Christ calleth him to part with it shall lose it but whosoever shall lose it for his sake shall finde it Math. 16. 24 25 26. and Math. 10. 32 33 34 35 36 37 38 39. And it is lawfull for such who are of one heart and of one soul to have all things common and not to title or claime any thing that any of such possesseth as his own Acts 4. 32. But such amongst such as are possessors of Lands may lawfully sell them and bring the price thereof and lay it down at the Ministers feet that distribution may be made unto every man amongst them according as he hath need as vers 34. 35. 37. but this community is only proper amongst such as are of one heart And yet for all this He that provideth not for his own especially them of his houshold he is worse then an Infidel And riches are given to some as great blessings
as to Abraham and David and Salomon and Joab c. and it is a more blessed things to be a giver then a receiver And men have a true and just propertie in their own goods or estates as Acts 5. 4. and it is in their own power neither ought any to be compelled to such community of goods and estates nor to distribute and communicate but as they doe it freely of their own voluntary minds without grudging or any impulsion as of necessity either to the poor or to the Ministery as Gal. 6. 6 7 8 9 10. and 2 Cor. 9. 6 7 8 9 10 c. And the Apostle moved them not as speaking by commandement but by reason of the forwardness of others and the Example of Christ who being rich for their sakes became poor that they through his poverty might be rich as Chap. 8. 7 8 9 10 11 12 13 14. And that supplying each others there might be equallity as Vers 14. 15. as doubtless to such who are mutually affected it is no more but equal and therefore a duty but otherwise not but were a sin 3. It is lawful for a man to beat down his body and to bring it in subjection by fasting and by labour and travaile night and day as 2 Cor. 11. 23 24 25 26 27 c. It is not unlawfull to fast often yea twice in the week like the Scribes and Pharisees Yea it is lawful for man and wife to defrande one another with consent for a time that they may give themselves unto fasting and prayer so they come together again That Satan tempt them not for their incontinency as 1 Cor. 7. 5. And they that do thus doubtless may see cause for it why they should fast sometimes when they give themselves unto prayer As first because when the stomack is empty the whole strength of the soul and spirit is set at liberty It not being bent and imployed in digestion of meat That with full bent of all the powers and faculties both of soul and body they may strive and wrestle with God in prayer and be the more faithfull and confident and the more capable and apprehensive of spiritual understanding for when the stomach is burthened and cloyed with meat the strength of the spirit is necessarily engaged for digestion of the same and makes the minde drowsie and dull and the more uncapable and unfit for Communion and fellowship with God and for the presence and power of his holy Spirit working therein and acting and exercising and inlarging the same according to his will making request for the Saints according to the will of God even with sight and groans that canned be expressed It is therefore meet upon serious occasions of seeking unto God that we fast and pray with fulness of devotion and fervencie of spirit if we would obtain And secondly in regard that some things are not attainable some kind of Devils not cast out but by fasting and prayer Mar. 9. 29. which cleerly implies that fasting and prayer jointly are more powerfull and prevalent with God then when severed as prayer only And yet for all this it was lawful for Peter and the rest of the Apostles to eat and drink c. and who could eat or who else could hasten unto outward things more then wise Salomon who seriously concludes That there is nothing better for a man then that he should eat and drink and he should make his soul to enjoy the fruit of his labour and this he saw that it was of the hand of God For God giveth to a man that is good in his sight Wisdom and knowledge and Joy but to the sinner he giveth travaile to gather and to heap up that he may give to him that is good before God Eccles 2. 24 25 26. And the Lord Jesus even Christ himselfe as his own words do plainly declare that contrary to the practice of John the Baptist He the Son of man came eating and drinking eating bread and drinking wine insomuch that they said of him Behold a gluttenous man and a wine-bibber a friend of Publicans and sinners Luke 7. 34. And the Disciples of John fasted often but his Disciples fasted not whiles he was with them And therefore it follows that as there is diversities of gifts and of administrations and operations given out by the self same Spirit dividing to every man severally as he will Even so accordingly men are called of God one after this manner and another after that and have so also their proper gifts of God as 1 Cor. 7. 7. And as God hath distributed to every man as the Lord hath called every one so he ought to walk for so the Apostle ordained in all Churches as vers 17. And therefore it follows that it must not be expected that every man should be alike absteneous from the things of this life not bind themselves to so strict a discipline both over their bodies and minds c. as some others both will and can and ought to doe 4. The Apostle Paul after the most strict Sect of the Jewish Religion he lived a Pharisee which clearly implies that at least there were three that were several Sects of the Jewish Religion of which the Pharisees were the strictest and yet they were all Religious men and of the true Religion too there were Scribes and Pharisees and Saduces and all religious and zealous also in their own wayes and according to their own Traditions and Doctrines though they something differed amongst themselves yet they were all tolerated by the Civil State and the Civil State was not reprehended either by John the Baptist or by Christ himself for such toleration but their false Doctrines and Covetousness and Hypocrisie were reproved and sharply too 1. Consequence And therefore it follows That all ought not to be compell'd to engage themselves to so strict and holy and severe a discipline as ought to be tolerated and practised by others who can embrace and freely engage to endure the same considering these grounds before named 2. And secondly it follows That a stricter Discipline ought to be tolerated by the Civil Magistrate that such who please and can freely accord to engage themselves to the exercise thereof amongst themselves may have liberty to doe it provided they offer not to inforce their way Then ought to be imposed or made as a general and binding Rule or way of Government to which all must necessarily be ingaged in or bound unto Reason For it is the Duty of some men as hath been said to bind themselves to a stricter Discipline then others need or ought to doe The one being qualified through the grace of God and fitted for it and so manifestly ingaged and called of God so to doe but the other not qualified nor so disposed through the grace of God are manifestly engaged and called of God to the quite contrary as in these foure Instances above written 1. Concerning Chastity or Marriage 2. Concerning community
and to give just occasion by dealing immodestly with the Truth of God to the disgrace and disparagement and dishonor of God in respect of whom and for maintenance of whose Truth we must not know either father or mother son or daughter Minister or Master brother or friend but to undervalue disgrace dishonor disparage yea and even hate them in comparison thereof and rather then baulk the Truth that concerns the good of immortal souls especially in case when it may endanger the loss of souls so precious is the Redemption of souls and their continuance for ever and of so high esteem ought the glory of God to be valued of us He that valueth himself or his own honor or grace and glory yea or his own life better then the Truth and the Glory of God deserveth no better but shame and dishonor for his self-ish ends and pride c. And he that doth truth and cometh to the light that his deeds may be made manifest that they are wrought in God He will be desirous to be tryed by the touchstone even the Truth it self and will love him better that lets him see his error in such a case then him that flattereth with his lips or holdeth his tongue and lets him run on in erroneous paths either in life or doctrine And it is a sign that such men do evil that hate the light and that will not abide the tryal by the touchstone in as open and publique a place as they have held forth doctrine provided always that it be done with meekness in a loving way as it ought to be for so saith the Apostle Let all your things be done in love And that there be also a free acknowledgment by them that do it of their own weaknesses and subjection of themselves to all or any Error and to be likewise tempted and drawn aside and that they onely stand and are upheld by the Grace of God of his free accord and with a clear manifestation of such material and weighty causes and considerations moving them thereunto as are of greater value and consequence then the credit and reputation and honor due unto such a Minister for it ought not to be done upon slight occasion but matters of weight and such as will over-ballance all the shame and disgrace that may possibly fall upon such a Minister And it is a signe that men come of themselves and are not sent of God if they seek their own glory or if their own glory be so near and dear unto them that they cannot be content to undervalue it to the glory of God or to his sacred truth if they cannot be content to let God be true and every man a lyar but will rather oppose the truth of God then acknowledg themselves to have erred from the truth Jam. 5. 19 20. It is a shrewd sign that there is in such men a spice of that pride that exalteth the Pope above all that is called God or that is worshipped Who arrogateth power and dominion to himself as if he could not erre for all men must beleeve what he asserteth and punctually obey his commands and decrees though never so untrue or unjust c. Yea though quite contrary to the word of God and to the light of reason Or else they must be Excommucate out of their Churches oh horrible pride and yet a spice thereof is doubtlesse to be found in all men by nature And in the natures of many that yet notwithstanding have the grace of God for they are partly flesh and partly Spirit and it is rare to finde out such a man as can deny himself and take up his crosse and follow Christ fully That can endure the cross and despise the shame for men can very hardly endure to be crost yea though they cross and oppose even the truth of God how much lesse then would they endure the cross and the shame and spitting And they cannot endure to be despised and dishonoured when they doe despise and dishonour God How much less then can they despise the shame in respect of the honour and glory of God But it will be objected that if this were suffered any man that would might implead the Minister if he think he erre even when he hath preached the truth of God And so many raise controversies of disputation when ever they please to disturbe and trouble the Congregations amongst which there are some that are weake that ought to be received but not unto controversies of disputation I answer as before that it ought not to be done but in matters of weight that may be clearly evinced from the Word of God And if any oppose or contradict the truth either through malice or ignorance It may minister occasion to such a Minister to convince gain-sayers and then the shame and dishonour will light on them and the truth of God be the more splendorous in that respect and if it be done of malice his malice that doth it will be discovered and if it be through ignorance he may be convinced and better informed and will have cause of thankfulness both to God and the Minister that hath converted him and resolved his doubts But if it were the custom that Judicious men might not onely in case of erronious Doctrine but of things dark and mysterious that are not fully cleared in their ministration put them on by way of question or desire them to illustrate or clear such a point or inlarge themselves in profitable points and confirm them better It might be very profitable to the Church of God For the people will more regard and consider better of such particular points as have been the subject of such discourse and are as it were vindicated and concluded upon and so confirmed against all objections or obscurities whatsoever even in the publike Congregation and by the most Judicious in reputation amongst them then of other particulars And this also would be a meanes to debar all such from usurping the Ministry that are not able for it and to convince gainsayers and stop their mouths and to maintain also and vindicate the truth Yea it would be a means to seclude all such as are not men of self-denying spirits such as the Lord Jesus requires that such should be if they would attaine to be his Disciples especially his Ministers 4. The Independent principles are likewise stricter in standing fast to such Christian Liberties in other respects wherewith Jesus Christ hath made us free Then the ways and principles or at least the practises of Presbyterians will suffer 1. As first concerning their Independency in respect of other Churches whiles they do well as Rom. 13. 3 4. 1 Pet. 3. to 23. Chap. 4. 1 2. 12 c. For as it is granted by All That in case of necessitie as when a Church liveth where it cannot govern in a Presbyterial way in a Classical and Synodical manner because there is no Churches to combine with within
and that as briefly as may be And shall cast in also even this poor mite into the Churches Treasury and that by way of proposal as ayming chiefely at the proper end which is the end of the Commandement as hath been said For without all controversie That which is the end of all the Commandements should be all our ends in all our endeavours and undertakings But the undoubted end of all the Commandements is doubtless Love out of a pure heart and good Conscience and Faith unfeigned This therefore being the proper end I shall hold it forth in all the means that I shall propose from the Law of God and shall carry it along in my own intention and also make it manifest as much as possible how such meanes properly tendeth to atchieve that end and how useful and necessary such means is to attain there unto the Lord assisting who is able to do it and to make it clear 1. And first then because it do appeare to be against Love To God above all and our Neighbours as our selves It is worthy to be rejected for even the whole Law is contained in this Yea what ever it be that is against Love is against God for God is Love and Love cometh of God and is shed abroad in our hearts by the holy Ghost and if we be partakers of this divine love which is shed in our hearts by the Holy Ghost We are made partakers of the godly nature and it is of all others the first and chiefest of those fruits of the Spirit and the most essentiall 1 Joh. 4. 7 8 12 13 16 17. And so is a clear evidence That God dwelleth in us and we in him for the love of God is essentially of God such love I meane as cometh of God 2. And secondly If it do appear to be against this love out of a pure heart it is also worthy to be rejected for what ever Law Doctrine or argument shall be proposed to oblige men to in purity either in heart or life It is without all controversie against the Law of God for Blessed are the pure in heart for they shall see God and men ought to keep themselves pure Mat. 5. 8. 1 Tim. 5. 22. Especially in heart for thereout cometh the issues of life 3. Thirdly if it be propos'd against a good Conscience it is worthy to be rejected as not included in the Law of God For all Laws Doctrines or Arguments whatsoever they are that would ingage us against a good Conscience manifestly grounded on the Word of God and of sound Doctrine that cannot be reproved we ought to reject them and yeeld no obedience nor approbation thereunto either in obedience unto men or to please them c. For we must not be men pleasers nor servants of men but obey God rather then men and ought to love and therefore serve and honor and please him rather then men For all the men in the whole Universe cannot by any meanes give men liberty of Conscience to commit sinne if their Conscience tell them and be convinced from the Law of God that they ought not to do it as Rom. 2. 11 12 13 14 15. But their Consciences will accuse and condemne them also and that in the day of Judgement when God shall Judge the secrets of men by JESUS CHRIST according to the Gospel Therefore as they cannot properly give men liberty of Conscince no more then save and exempt men from punishment due for their sinnes against Conscience they ought not to binde or engage men to obedience unto any Law against a good Conscience rightly grounded on the Law of God as hath been said But should give men libertie to be as strict and severe and as carefull and watchful and as inquisitive is they please how to keep a good Conscience voyd of offence both to God and men 4. Fourthly if any Law or argument or motion whatsoever shall be made against Faith to wit unfaigned Faith As that we should not beleeve or trust in God but in something else or that we should beleeve or put hope and confidence in any thing else or that we should not beleeve whatsoever he saith or proposeth to us in his sacred Word or biddeth us beleeve c. We ought to reject it yea though all the men and Churches in the World would ingage us to beleeve what they assert and resolve upon as being most able because wise and learned and because a multitude of Counsellors to determine and resolve what ought to be beleeved in such a case Yet if we certainly know that the Word of God affirmeth the contrary we ought to beleeve it and to reject their resolves and counsels and assertions be they what they will and must not conform nor comply with them nor approve the same But if an Angel from heaven or the whole world being become an Arrian should decree or teach us the Arrian heresie we should let him be accursed and so also for any other Doctrine then may be made manifest as it ought to be from sacred Scripture There is a time spoken of Zach. 13. when men shall be so zealous against false Prophets and false Prophesying that a mans father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesie Zach. 13. 1 2 3 4 5 6. We must therefore resolve to let God be true and every man a lyar and therefore rather to beleeve him then all and every or any man in the whole world And also we must and ought to draw neer unto God in full assurance of Faith not casting away our confidence in God which hath great recompence of reward for faith in God is of all other graces Love excepted the most chief and principal and the most essential for it is said of Faith and Love that they are in Christ Jesus yea though now in heaven It is not said that they were in Christ to wit when he was on earth but that they are in Christ Jesus for when the Apostle writ so of him he was ascended already into heaven yea and though he be in heaven yet he is said to dwel in mens hearts by Faith And therefore such faith may well be called a precious faith being so properly essential to the spirit of Christ as that where Faith dwelleth Christ also dwelleth properly and essentially even by his holy spirit for faith and love which are in Christ Jesus are not onely fruits but they are essentiall witnesses of his holy Spirit abiding in us He that beleeveth saith the Apostle hath the witnesse in himself 1 Joh. 5. 10. And so he that loveth it is also a witness that he is born of God and knoweth God Chap. 4. 7. and that he also dwelleth in us vers 12. and that he hath given us of his spirit vers 13. And so