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
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
in which they have good ground for a full perswasion this way or that way lest by any means they should wrong their brethren or the Church of God for they should sometimes quench the smoking flax and break also the bruised reed and sometime again disparage and disgrace the judgment of the Church by approving such as do but deal hypocritically 3. And thirdly This were as much as if the Levites should all have been admited to attend on the service of the Tabernacle of the Congregation from their very childhood as well as after that they were come to years of discretion for the case is justly paralel as these Scriptures will prove Levit. 8. 18 19. 24 25. and 1 Pet. 2. 5 9. Rev. 1. 6. Reas For thus I compare them All the Elect that are built upon Christ by a lively faith are lively stones built up a spiritual house an holy Priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ 1 Pet. 2. 5. Chap. 1. 2. So that all Beleevers are accounted as Priests even form their first ingrafting into Christ by Faith But as there was Priests of divers Orders so also ought the true Beleevers to be distinguished I compare therefore the newly converted to the Levites in their minority till they came to years and all the grown Christians that are experienced in the trade and practise of Christianity to the Levites when they came to years of discretion And all the Elders and Officers elected by the Church I compare to the Priests the sons of Aaron and so the Ministers to Aaron himself and who knoweth but that the Lord Jesus Christ will govern his Church after these examples paralel hereto seeing the Apostle Peter doth thus compare them as resembling the Priesthood 1 Pet. 2. 5 9. Chap. 1. 2. as hath been said before 4. And fourthly This double Reception is clear also in my apprehension from the Apostles own words Them that are weak saith he receive but not unto doubtful disputations and therefore by consequence not to act or vote or exercise power in doubtful Elections and intricate business which for want of understanding they are not able for till their wits be exercised in spiritual things to discern both good and evil It is not proper to admit them or approve them as joynt Members of such body politick till all the rest of the Members be in some good measure satisfied both of their abilities sutable and of the sincerity of their hearts and intentions for the good of the same But for further satisfaction that these are no novel Distinctions or Divisions of the Church but of ancient use in the policy of the Churches in the primitive times Consider the words of Origen alledged against the Remonstrant who recites the words of Origen to be these to wit That it was the custom of the Christian Teachers first to examine such as desired to hear them of whom there were two Orders The first were Catechumeni or beginners The other was of such as were more perfect Among whom there were some or dained to enquire into the life and manners of such as are admitted into the Church That they may banish such from the publike Assembly that perpetrate scandalous acts I say Let it be considered whether the policy of the Church in those times was not justly paralel to that which hath been said and whether it be not also sutable to the policy of some civil Corporations who ought to be followed in all wise policies that may tend for good of a body spiritual as hath been said Consider therefore whether those 〈◊〉 or Beginners of which Origen spake were not like Apprenâ—ioâ—â— that had not served out their time in a City or Corporation and therefore had no voyce in Election of Officers as Majors and Aldermen and those of the Common Counce And secondly Whether those whom he speaketh of that were more perfect were not like Free-men of a City who have a vote in Election of Officers for the Government of the whole and of a Common-Councel c. And thirdly Whether those that were chosen and ordained out of that order which they accounted more perfect Whose office to which they were ordained was to enquire into the life and manners of the people and to banish c. were not like the Aldermen and Common-Councel of a City to whom all is committed And fourthly Whether the Christian Teachers of those times were not over all as Majors of Cities who are chosen by vote of all the freemen and of none but freemen for Apprentices have no vote till their freedom be examined and approved likewise And the children of Light ought to be as wise in their generation as the men of this world and the Church is compared to a City or Corporation So that the Paralels in every particular do hold correspondency both with the Levitical Priesthood to whom the Apostle compares the Church And to the practise of the Churches in the Primitive times is Origen relates them And to the Civil Government of Bodies Corporated And to the Reason and end of all Policy Civil and Ecclesiastick to wit the good and benefit and safety of the whole 1. As first Those that upon profession of the true Christian Faith and repentance for their sins and or a resolution to amend their lives are admitted to the Sacrament of the Lords Supper Are justly paralel to all the Levites that during their minority were not admitted to attend upon the service of the Tubernacte And they are justly paralel to those that in the Primitive times were called Cateemement or Beginners And they are justly paralel to Apprentices in a City that have not served out their time And they hold correspondency with the Reason and End of all Government and Policy which is the good of the whole For as the heir so long as he is a child differeth nothing from a servant though he be lord of all but is under Tusors and Governors till the time appointed of the fat her as the Apostle saith in a case not unsutable so for the veny same reason there being a childhood and minority in Grace as well as Nature Reason tells us that it is not fit nor good nor safe nor likely to tend for the good of the body that power of government or vote in elections should be committed unto such who are not yet capable of such a business or are doubted of whether they do intend the good of the whole no more then women are to have vote amongst them nor any specified in these parallels instanced in 2. And secondly those who are admitted not only to the Sacrament but to be incorporated as joynt members of a particular Church upon such trial and approbation as hath heerv said And justly parallel to all the Levites That being come to yeare of discretion and gravity were admitted to attend on the service of the Tabernacle if without blemish And they are justly
but it will appear like the other chaff and again there is some other chaff that is so like wheat that you can hardly discern it till you know it by the weight and so it is likewise with men not infallibly guided they cannot discern to judg at all by the Rule of Certainty and therefore of necessity they must only judg by the Rule of Charity Till the Lord himself shall come and sit as a Refiner and Purifier of siver and shall restore all things as Mal. 3. 3. Chap. 4. 5. 6. I mean in Spirit first to restore all things before that great and fearful Day of the Lord for every mans work shall be tryed by fire to wit the fire of his Spirit of what sort it is and this Day of the Lord is near at hand the fire is a little already kindled and the light thereof doth a little shine but our gross combustibles are long in kindling and there is much water cast upon them by such who should blow them to make them flame yet such waters shall be dryed up to their prejudice and loss though they may be saved themselves It will be objected That the promise runs both to Abraham and his seed and therefore the seal of Circumcision must needs be applyed to all Abrahams seed in their generations till the coming of Christ who was that peculiar Seed in which all Nations yea all families of the earth should be blessed But now the promise and so the Covenant runs but to them and their seed that are of the faith of Abraham who in that respect is the father of us all they that are of faith the same are the children of Abraham but not the other Argu. But wicked men that have lived all their life long where the Gospel hath been preached and yet live not only as Infidels but rather like Athists How is the Promise and Covenant properly sealed unto them or to their seed save only so many of them as the Lord our God shall call How shall it so so much as seem 〈◊〉 to apply it to their children especially considering they do it but of custom more then conscience when they bring their children And this custom was it may be chiefly incur'd by the Laws and Canons of the Church formerly in use to which impulsive means was adjoyned so that if they had not brought them they might for ought they knew have been excommunicate both out of Church and Markets for so far the Excommunications after Aggravations were extended and how then shall we know their desires to have them baptized now are so much as cordial much less can it be known that they are so much as meer historical Believers that continue so obstinately prophane after so much preaching which they have long heard and the Gospel read which all that were ordined to eternal life believed at the first preaching of it in the primitive times and how then shall we so much as think that they believe the Scripture or any such thing as salvation in Christ either temporal or eternal Ans I answer What know we but their children are elected and are of those to which God will shew mercy What know we but some of their Predecessors were such as loved God and kept his Commandments and therefore the Promise of shewing mercy unto thousands in them that so do is ground of hopes unto them Exod. 20. And besides the Promise runs but to the children of Believers that are of Faith for those only are the children of Abraham and then it will necessarily follow that so many of those children of Believers that prove not Believers but prophane must not have their children baptized no more then the other till they come to years and do desire it themselves being Believers also which will condemn some Independents practise and enforce them to yield either to the one or the other or at least wise that if such as bring their children to be baptized can but prove that any of their Predecessors even to a thousand generations have loved God and kept his Commandments they must bantize them as well as such children of prophane parents that were both born and educated under faithful Parents for their profanness is so much the more gross and obstinate and incorrigible by how much better means and cause they have had of amendment of life And therefore grant the one and you lose the other Object But it will be objected that all that were baptized in the Primitive times as Act. 2. 41. were admitted likewise unto all Ordinances if at years of discretion as Act. 2. 41 42. it is said that They that were baptized as vers 41. continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers as vers 42 c. Conseq Now then it will necessarily follow that none were admitted unto baptisme but that were likewise admittable unto all Ordinances if at years of discretion and therefore none ought now to have their children baptized but that are admitted one or both parents to the Sacament of the Supper Considering both Ordinances are alike sacred as appeares from these Primitive examples Ans I answer true and so we ought to account them in respect of administring them to any at years of discretion And as for the childen of such If you grant the one the other is confessed But the difference still doth hold as before whether men should be admitted and their children likewise upon profession of faith meerly historical or upon the holding forth of justifying faith as visible beleever Concerning which I am of opinion as is before shewed but desire that both parties might in this respect without offence or hart-burnings each unto others walk in love and by the Rule of Charity without judging or censuring each other as every man thinketh and is fully perswaded in his own heart as before God and not as following men though never so eminent in other respects for they are not infallible And this is certain that we read not in Scripture of any at all that desired baptisme that were put put back And it is not safe to act on principles that are not grounded there but on the other part all that gladly received the Word without any more trial even three thousand souls were added to the Church in one day Act. 41. they had no time for any great trial of so many But the the arguments being so strong on both sides especially concerning baptisme so that many godly and grave Divines and holy men are fully perswaded in their very souls and consciences that they ought to doe the quite contrary one to the other in this respect It therefore followes that neither of them ought to compel each other to their own principles nor ways herein neither ought the Magistate to authorize the one against the other but leave them both at liberty in these respects to be stricter or remisser as they think they ought seeing a full and clear and satisfactory result cannot easily be produced from sacred Scripture to which all must necessarily assent unto For to Impel unto either by Civil power were manifest tyranny over the very consciences of the one or the other and therefore ought not to be done but as they tender the wrath and displeasure of God and will expect his judgement who having begun will also make an end Deut. 32. 41 to 44. 1 Sam. 3. 12 13 14 Ps 2. If such be of the seed of the Jews spiritual Jews I mean See Ester 6. 13. for he is not a Jew that is one outward as Rom. 2. 28 29. I have more particulars to propose betwixt them tending to unity concerning other points wherein they are at variance which I could not conveniently include in one volumne as the case stands with me at this time But I purpose God willing with all possible speed to put them forth proposing them as in my apprehension an infallible result from sacred Scriptures clearly deduced by unanswerable arguments 1. What kind of Civil Government was commended to the Jews by the Lord himself as the best form or way of Government for them to establish in their Common-wealth of all other who were his peculiarly beloved people above all the Nations under heaven 2. How far forth the Magistrate ought to compel by force and power to the keeping of the Law to wit the Moral Law of God And how far forth it is not lawful to use any force in that respect 3. What is the best Rule to observe and use and the most proper and warrantable to assure an honourable and liberal maintenance to all Godly and faithful Ministers of the Gospel of Christ FINIS