hearing of the eare or barely Theorettical without an eye of Faith Consiq Therefore it follows that he that speaketh understandingly and apprehensively of these secret Mysteries doth evidently demonstrate that he speaketh by the Spirit through the power and grace of the Spirit of God who onely revealeth and giveth understanding of the things of God as hath been said so that it is manifest that it is not they that speak but the Spirit of their Father that speaketh in them And by how much more they shall lighten things that are hid in darkness and make the councels of the hearts manifest as 1 Cor. 4. 5. by the cleare unfolding or interpretation of sacred Scripture and of the secrets thereof especially such as are dark and mystical and hid from others or that have not formerly been explained and opened or not convincingly as a cleer result producing an infallible assent By so much the more evident and demonstrable it is that it is not they that speak but the Spirit of their Father that speaketh in them Matth. 10. 19. 20. Yea that they are sent to speak or to declare those things being thrust forth even by the Spirit of Christ who dwelleth in them and being Lord of the harvest thrusteth forth Labourers into his Hanvest For how is it is possible that things that are hid from the wise and learned should be revealed even unto babes and to the foolish c. in respect with this world if they were not inspired and revealed unto them by the Spirit of God seeing they have not learned them by humane documents but from God onely Object But it will be objected That it were immodesty yea presumption and a tokâ—n of spiritual pride in men if they should so much as acknowledg much less affirm that they are taught of God and that immediatly by the inspiration of his blessed Spirit and that it is not they that speak but the Spirit of their Father that speaketh in them But especially for unlearned men that are but as babes compared with the wise and learned it were a shameful thing in them to do it above all compare Answ I answer If they understand and know such things as have been said even the secrets and mysteries of the Kingdom of God which they have not learned not bin taught of men To whom then should they ascribe the glory Ought they to ascribe it to their own wisdom Dare the learned ascribe their spiritual understanding and knowledge of God and of the things of God either to their own wisdom or their learnedness in the Tongues which a carnal man may attain unto that can know nothing of the things of God as hath been said Were this to give God the glory and to do it as of the ability that God administreth that in all things God might be glorified Were this to speak as the Oracle of God and in his name 1 Pet. 4. 11. Might not such justly expect the judgment of Herod to be struck with an Angel of the Lord and to be eaten up of worms because they give not the glory unto God of what they do or speak in his sacred name that is good or excellent and true c. And it is doubtful at least that such who utterly exclude all that are not learned in the tongues I mean from speaking unto men to edification and exhortation and comfort or from any ministration in the name of God in publique especially that they thereby intimate that their abilities for spiritual ministration are onely attained through learnedness in the Tongues for how else durst they be so bold as to limit the holy one of Israel that he shall not speak but by the learned onely Object But it will be objected That speaking unto men to edification and exhortation and comfort is not properly to prophecy for prophecying is properly foreshewing of things to come though such who prophecy do ordinarily also speak unto men to edification c. as well as prophecy of things to come Ans 1. I answer first That they that edifie the Church build them up in Faith and Faith is of things invisible and chiefly of things to come For Faith is the ground of things hoped for and the evidence of things not seen Heb. 11. 1. And therfore edifying or building men up further in the true faith and giving them better evidences and grounds of things hoped for from sacred testimonies is of all other the chiefest prophecying and most useful powerful and comfortable for giving life to the souls of men both in this life and in the life to come spiritual life I mean even joy and comfort unspeakable and full of glory See Joh. 10. 10. 28. and 1 Joh. 5. 11 12 13. Yea for perfecting of the Saints as Eph. 4. 11. to 16. 2. And as for the other as of foreshewing new things to come as Agabus prophecyed of the dearth and famine over all the world Though it be a part of prophecying not so ordinarily attainable and more difficult in these days yet it is not so needful nor useful as the other And though it be a more certain and evident demonstration of the sacred Spirit inspired into such when the thing is accomplished and come to pass yet that part of prophecying which the Apostle commends as the chief of all to wit speaking unto men to edification c. is both far more profitable and a clearer evidence for the time present of the Spirit of God then the other is And Therefore I say first it is the most present evidence and most immediate demonstration of the spirit and of power because foreshewing of things to come is no present and immediate evidence of it self till the things be come to pass that are in truth foreshewed though it is true that foreshewing of things to come is the very complement and perfection of prophecying and the most visible demonstration of the Spirit of God as Deut. 18. 22. and Joh. 16. 13. when the things are accomplished 2. But secondly yet this prophecying intended by the Apostle is the most useful and the most profitable of all other gifts for the edifying of the Church And therefore saith the Apostle Follow after Charity and desire spiritual gifts but chiefly that ye may prophecy 1 Cor 14. 1. And the reason is rendered Vers 3. because He that prophecyeth speaketh unto men to edification and exhortation and comfort which is the chief end of all gifts For all that are zealous of spiritual gifts should seek that they might excel to the edifying of the Church as Vers 12. Although the gift of tongues and so also foreshewing of things to come is a more evident demonstration to convince them that beleeve not as Vers 22. yet look the end of all gifts as 1 Cor. 14. 12. Ephes 4. 12. 1 Pet. 4. 10 11. Rom. 12. 6 7 8. for that should be our end But prophecying saith the Apostle serveth not for them that beleeve not but for
Is it not speaking unto men to Edification and Exhortation and comfort 1 Cor. 14. 1 3. Is is not preferred before the gift of tongues How much more then is it to be prefer'd before Learnedness in the tongues which is onely taught by humane Document and is not given as a manifestation of the Spirit but is that which a carnal man that knoweth nothing neither can know any thing concerning spiritual things may attain unto 1 Cor. 2. 14. Therefore learnedness in the tongues being no manifestation of the Spirit at all is therefore no signe that men are called of God and sent to preach But he that hath prophesie let him prophesie according to the proportion of faith But who is this He that hath prophesie in the Apostles sence in this place But he that speaketh unto men to Edification and Exhortation and Comfort And yet further by way of Directory he giveth forth a most exact Rule to wit Quest But how and what order must be used Answ Let the Prophets speak two or three and let the rest judge And if any thing be revealed to another that sitteth by let the first hold his peace Quest But why so Answ For ye may all speake one by one that all may learn and all may be comforted vers 29 30 31. Quest But where and when and in what company must this be that the Prophets may all speak one by one Answ When the whole Church of the Corinthians was come together as vers 23 24 25 26 27. And therefore also when any whole Church rightly constituted as the Corinthians was are come together they may do the like Quest But were not this immodesty in these dayes when the whole Church is come together in some place and every one hath a Psalme hath Doctrine hath a Tongue hath Revelation hath an Interpretation That all these one by one should be communicated for the good of the whole as vers 26 27 31 32. all that are Prophets I meane for so is the Directory vers 29. 24. Answ Was this the practise of the Churches in the Primitive times by the Apostles direction Might all that were zealous of spiritual gifts seek that they might excell to the Edifying of the Church as vers 12. And must it therefore now be accounted immodesty because it is not the custome in our Churches before these times Yea must it be accounted immodesty to use the same liberty in those Churches which are of purpose so constituted that the gifts of al that are so qualified may be most useful and profitable unto all that all might learne and all might be comforted and all might be edified as vers 30. 31. And might grow in grace from faith to faith and from strength to strength till they come to be tall men and women in Jesus Christ as Psal 84. 7. Yea that holding the Head from which all the body by joynts and bands having nourishment ministred and knit together might the more increase with the increase of God as Coloss 2. 19. and Chap. 3. 12 13. to 18. And why should any member of the mystical body of Jesus Christ be therefore despised as uselesse and unprofitable because unlearned in the tongues Hath not God himself on purpose so provided and tempered the body together and given more honour to that part which lacked that there might be no Schisme in the body but that the members might learn to have the same care one of another Seeing the heat cannot say to the feet I have no need of you as Chap. 12. 13. c. to the end Proposing the usefulnesse and propriety and necessity of every member of our natural bodies to be as patterns unto bodies spiritual that all the members in their several places might be accounted of incouraged honoured comforted edified and esteemed of as they ought to be necessary and useful for the good of the whole shewing that the most feeble members ought not to be despised but as much as in us lieth honored and clothed with more abundant comeliness And every one called forth employed desired and deputed by such who can discern their proper gifts or fitness and abilities for the necessary use and good of the whole or of any other parts or members of the body to such employments as they are fittest for And this calling and deputation would take away all appearance or suspition of immodesty in any such members to what ever employment they are called unto But while it is otherwise and that the very constitution of our Presbyterian Churches require that none be admitted but that is so and so learned and that enters in by the learned's door It were immodesty to observe the Apostles rules in such Presbyterian Churches And it is no marvel if such who do it yea though in other Churches be accounted silly fellows and tubpreachers by the rude people who it may be account them as they did paul and others no better then mad as Vers 23. For they are so accounted and spoken of too and that by our grave Divines so reverendly they esteem of the gifts of God and of the graces of his Spirit which are the more perspicuous by how much more they are unlearned in the Tongues And therefore it is no marvel if it be so unto them all as is spoken in these Scriptures Isa 29. from the 9 to the end Micab 3. 5 6 7 8. Hosea 8. 12. Let them look to it that despise prophecying that resist and Spirit yea that like Jannes and Jambres resist the Truth and that despise but the least of those little ones that beleeve in Christ for they do despise and resist him and his sacred Truth And it is to be feared that many are guilty even of speaking words against the holy Ghost A dangerous sin as it needs must be that shall never be forgiven either in this life or in the life to come as Mat. 12 30 31 32. It is no marvel if such Ministers yea though the chiefest of all on the face of the earth have no manifest Vision as once it was in the days of Eli when they caused the people to despise the offering of the Lord even so I mean they cause the people to despise such service and offerings and sacrifice as God now requires as Rom 12. 1â— Rev. 1. 6. 1 Pet. 2. 7 8 9 10. For they that despise these things despise not men but God It is no marvel if they must be content either to learn it at babes or to be without and dye without knowledg as 1 Sam. 3. 1 17 18. Hos 4 5 6. Object But it will be objected That the like ways for edifying of the Church in these days that were practised in the Apostles times are not suitable now because that those extraordinary gifts are ceased Ans 1. I answer That the chief and most profitable of all those gifts for edifying of the Church is still on foot to wit Prophecying speaking unto men to edification and
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
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
came to his Baptisme I have need saith he to be baptized of thee and commest thou to me But our Saviour answered that he should let be now because that thus it became them to fulfil all Righteousnesse And the Reason was because in common reputation at that time Iohn was greater then he For all men held that Iohn was a Prophet But Christ as yet had not shewed forth his glory in so eminent a manner as to be so esteemed Object But it is objected That a Church of beleevers or a company of the Presbytery are in comon reputation greater then one to wit any one man whom they may ordain and so in that respect The lesse is blessed of the greater as Hebr. 6. 7. For two saith Solomon are better then oNe And the promise is made unto two or three Mat. 18. Therefore it follows if two or three be preferred to one that a whole Church of faithful men are better then two or three and greater in esteem and their prayers or blessings are the more likely to be valide and effectual And therefore it is not unfit in that respect but proper and comely and so much the more hopeful that such their blessing through faith in God will be effectual though they want the assistance of some more eminent men then such yet are whom they do ordain The prayer of a righteous man availeth much saith James if it be fervent Jam. 5. 16. And how much more available may we expect the prayers of a whole Church will be with God as it was when Peter was in prison Act. 12. 5. Ans I answer briefly That it is not unlawful but may be done and not improperly in case of necessity as hath been said But first observe That the addition of some more eminent men to be as it were the mouth and hands of such a whole Church doth not deminish but encrease their number of faithful men if such can be obtain'd to assist them therein and so by their own Argument so much greater blessings are likely to be conferred at their request And it may he sometimes that the prayers of some one man being more earnest then the rest may obtain the blessing or some particular request rather then all the rest as it is said of Elias James 5. 17. 18. and 2 Kings 2. 12. The Charrets and Horsemen of Israel Reas For it is not because of the number of Intercessors nor because of the righteousness only of such or so many as shall pray unto him that he grants their request but it is rather because of their faithfulness and fervency in such very particular for which they pray as Jam. 1. 6 7 8. Chap. 5. 16. For it sometimes falls out that men that are the most faithful ordinarily yet may in some particulars be more diffident then the weakest so that their faith failing them they begin to sink as Peter on the water though he had walked already through the power of God yet the sight of a storm struck him into doubts and you know the place where it is said of Christ himself That he could do no great works there because of their unbelief And therefore it is not the bare form of ordination though administred by never so many or never so eminent men that can prevail for a blessing on such or such a man but it is the fervency and faithfulness of such who do ordain them that obtains the blessing for by how much stronger men are in faith in that very particular so much the more powerful they are with God to obtain his blessing and the presence and power of the Holy Ghost to be in greater measure conferred upon him to enlarge and enable him for such a work and for service to his name in such an office And therefore such men who in the general apprehension of such a Church are the most faithful and fervent in spirit that can be obtain'd and the most inward and familiar with God ought to be requested and sought unto by such a Church to assist them in ordination of any such officer and to be their mouth and hands unto God even the mouth and hands of the whole Church who as it is granted ought to be present and to joyn in prayer together with them And thus to do is not to aliene their own liberties in that respect for they may do it themselves in case of necessity as hath been said when there is not to be had more eminent and faithful men then is amongst themselves or if they cannot obtain them For it doth not take such liberties from them nor power to use them in case of necessity because that others assist them at their request no more then another Minister praying or preaching together with them at their request takes away from them their proper liberty of praying themselves And therefore I shall much wonder if any godly consciencious man shall oppose this doctrine though the custom hath been as they were instructed by some of their Ministers to practise otherwise yea and though I also speak it in behalf of those of the Presbyterial way for I do not speak it in behalf of men but in behalf of the truth which I ought to esteem before all the men on the face of the earth I therefore speak it because I beleeve that thus it becometh them to fulfil all righteousness For greatness in reputation ought to be preferred in such publike Ministrations above greatness in deed for Christ was greater in deed then John the Baptist though not in Reputation at the time of his Baptism and therefore so it became them to fulfill all righteousness Mat. 3. 24 15. For without all contradiction the less is blessed of the greater in ordinary ways at least of the greater in Reputation John had need to be baptized of Christ the less of the greater to this Christ assents but John was greater in Reputation at that present time therefore it became them rather to follow the general Reputation then the inherent power for Baptization wherein subsisted the greatness in deed in respect of power For the Original of Power is only in God 1 Cor. 3. 5. Not not in him that planteth nor in him that watereth And is but apprehended or fetched out by faith as by an immediate hand and accordingly administred according to the strength or measure of faith in such an Instrument by whom such blessing or benefit whatsoever is mediately administred It was not properly the spirit of Moses that was put upon the Elders Numb 11. though it was so called Vers 17. even the Spirit that was on him but it was more properly even the Spirit of the Lord as Vers 29. that rested on the Elders and on Moses both and in that respect only it is properly said That the Lord took off the Spirit that was on him and put it upon them as Vers 25. 26 17. for it was no other but the self-same Spirit even the
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